I thank God [χαριν εχω τω θεω] . Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; o P. unless 2 Corinthians 1:15; 130 1 Timothy 1:12; Hebrews 12:28; 3rd John verse 4. Paul uses eujcaristw I give thanks (not in Pastorals) or eujloghtov oJ qeov blessed be God (not in Pastorals). The phrase carin ecw is a Latinism, habere gratiam, of which several are found in Pastorals.
I serve [λατρευω] . In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philippians 3:3. Frequent in Hebrews. Originally, to serve for hire. In N. T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. latreia service, Romans 9:4; Hebrews 9:1, Hebrews 9:6. In LXX always of the service of God or of heathen deities.
From my forefathers [απο προγονων] . Progonov, Past o. See on 1 Timothy 5:4. The phrase N. T. o. For the thought, comp. Acts 14:14; Philippians 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul 's life, Galatians 1:13, Galatians 1:14.
With pure conscience [εν καθαρα συνειδησει] . As 1 Timothy 3:9. The phrase, Past o. Hebrews 9:14 has kaqariei thn sunidhsin hJmwn shall purge our conscience.
That without ceasing [ως αδιαλειπτον] . The passage is much involved. Note
(1) that carin ecw tw qew I thank God must have an object.
(2) That object cannot be that he unceasingly remembers Timothy in his prayers.
(3) That object, though remote, is uJpomnhsin labwn when I received reminder verse 5).
He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc. 'Adialeipton unceasing, only here and Romans 9:2. Adialeiptwv, Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17.
I have remembrance [εχω την μνειαν] . The phrase once in Paul, 1 Thessalonians 3:6. Commonly, mneian poioumai I make mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philippians 1:4. Night and day [νυκτος και ημερας] . See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. 132
Greatly desiring [επιποθων] . Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philippians 1:8, etc. The compounded preposition ejpi does not denote intensity, as A. verse greatly, but direction. Comp. chapter 2 Timothy 4:9, 2 Timothy 4:21. Being mindful of thy tears [μεμνημενος σου των δακρυων] . The verb, mimnhskesqai in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. 133 One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17 ff., see especially verse 37). Holtzmann remarks that Paul 's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers.
That I may be filled with joy. Const. with longing to see you.
When I call to remembrance [υπομνησιν λαβων] . The object of carin ecw ver. 3. Lit. having received a reminding. The phrases N. T.. o. Upomnhsiv reminding (but sometimes intransitive, remembrance), only here, 2 Peter 1:13; 2 Peter 3:1. In LXX three times. As distinguished from ajnamnhsiv remembrance (1 Corinthians 11:24, 1 Corinthians 11:25) it signifies a reminding or being reminded by another; while ajnamnhsiv is a recalling by one's self.
Unfeigned faith that is in thee [της εν σοι ανυποκριτου πιστεως] . See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In verse 3 he speaks of serving God from his forefathers. In Acts 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 [ενωκησεν] . 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 (Ephesians 3:17).
First [πρωτον] . With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 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. Acts 16:1.
Grandmother [μαμμη] . N. T. Once in LXX, 4 Macc. 16 9. Later Greek. The correct classical word is thqh. 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 Acts 16:1 I am persuaded [πεπεισμαι] . The verb in Pastorals only here and verse
Wherefore [δι ην αιτιαν] . Lit. for which cause. Aitia not in Paul. The phrase in verse 12; Titus 1:13; also in Luke, Acts, and Hebrews Paul 's expression is dio or dia touto.
Stir up [αναζωπυρειν] . N. T. o. LXX, (Genesis 45:27; Genesis 1:0 Macc. 13 7. In Class., as Eurip. Electra, 1121, ajn' au su zwpureiv neikh nea you are rekindling old strifes. From ajna again zwov alive, pur fire. To zwpuron is a piece of hot coal, an ember, a spark. Plato calls the survivors of the flood smikra zwpura tou twn ajnqrwpwn genouv diaseswsmena small sparks of the human race preserved. The word is, therefore, figurative, to stir or kindle the embers. Ana combines the meanings again and up, rekindle or kindle up. Vulg. only the former, resuscitare. Comp. ajnaptein 12 49; James 3:5. It is not necessary to assume that Timothy's zeal had become cold.
The gift of God [το χαρισμα του θεου] . See on 1 Timothy 4:14. The laying on of my hands. See on 1 Timothy 4:14.
Spirit of fear [πνευμα δειλιας] . Better, of cowardice. N. T. Comp. Romans 8:15, and see on the Spirit, Romans 8:4, Romans 8:5.
Of power [δυναμεως] . Found in all the Pauline Epistles except Philemon. In Pastorals only here, verse 8, and chapter 2 Timothy 3:5. Not used by our writer in the sense of working miracles, which it sometimes has in Paul. Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of parrhsia boldness.
Of love [αγαπης] . See on Galatians 5:22.
Of a sound mind [σωφρονισμου] . N. T. o. o LXX, o Class. Not self - control, but the faculty of generating it in others or in one's self, making them swfronev of sound mind. Comp. Titus 2:4. Rend. discipline. See on swfrosunh 1 Timothy 2:9.
Be not ashamed [μη επαισχυνθης] . See on Luke 9:26.
Testimony [μαρτυριον] . See on 1 Timothy 2:6.
His prisoner [δεσμιον αυτου] . Paul styles himself the prisoner of the Lord, Ephesians 3:1; Ephesians 4:1, Philippians 1:9. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul 's supposed second imprisonment, see Intro.
Be partaker of the afflictions [συνκακοπαθησον] . Only here and chapter 2 Timothy 2:3. o LXX, o Class. The compounded sun with, not with the gospel, as Rev., but with me. Share afflictions with me for the gospel. According to the power of God. Which enables him to endure hardness. Connect with be partaker, etc.
Who hath saved us. Salvation is ascribed to God. See on our Savior, l Tim 1:1.
Called [καλεσαντος] . Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul 's technical term for God 's summoning men to salvation. In Paul the order is reversed : called, saved.
With a holy calling [λκησει αγια] . Klhsiv, calling, often in Paul; but the phrase holy calling only here. In Paul, klhsiv sometimes as here, with the verb kalein to call, as 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4. Purpose [προθεσιν] . See on Acts 11:23; Romans 9:11.
Grace which was given [χαριν την δοθεισαν] . Comp. Romans 12:3, Romans 12:6; Romans 14:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals
Before the world began [προ χρονων αιωνιων] . See additional note on 2 Thessalonians 1:9. In Pastorals the phrase only here and Titus 1:2. Not in Paul. Lit. before eternal times. If it is insisted that aijwniov means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times. That would be to say that there was a beginning of times which are from everlasting. Paul puts the beginnings of salvation in God 's purpose before the time of the world (1 Corinthians 2:7; 1 Peter 1:20); and Christ 's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ 's preexistence. The meaning, therefore, of this phrase is rightly given in A. V. : before the world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless present, grace was given to us in God 's decree, not actually, since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.
Made manifest [φανερωθεισαν] . See on 1 Timothy 3:16. In contrast With the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time : comp. Ephesians 3:5, and see Colossians 1:26.
By the appearing [δια της επιφανειας] . See on 2 Thessalonians 2:8; 1 Timothy 6:14.
Who hath abolished [καταργησαντος] . Better, since he made of none effect. In Pastorals only here. frequent in Paul. See on make without effect, Romans 3:3, and comp. is swallowed up, 1 Corinthians 14:54. Notice the association of the verb with ejpifaneia appearing in 2 Thessalonians 2:8. Brought to light [φωτισαντος] . Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; Ephesians 3:9.
Immortality [αφθαρσιαν] . Better, incorruption. With this exception, only in Paul. See Wisd. 2 23; 6 9; 4 Macc. 9 22; 17 12.
A teacher of the Gentiles [διδασκαλος εθνων] . Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching [κηρυσσων] ; but he nowhere calls himself didaskalov a teacher, although he uses didaskein to teach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses didach teaching, of matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11.
Whom I have believed [ω πεπιστευκα] . Or, in whom I have put my trust. See on John 1:12; John 2:22; Romans 4:5.
Able [δυνατος] . Often used with a stronger meaning, as 1 Corinthians 1:26, mighty; Acts 25:5, oiJdunatoi the chief men : as a designation of God, oJ dunatov the mighty one, Luke 1:49; of preeminent ability or power in something, as of Jesus, dunatov ejn ergw kai logw mighty in deed and word, 50 24 19 of spiritual agencies, "The weapons of our warfare are dunata mighty," etc., 2 Corinthians 10:4. Very often in LXX That which I have committed [την παραθηκην 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 paraqhkh or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (verse 13); that which Timothy had heard from Paul (chapter 2 Timothy 2:2); that fair deposit verse 14). It was the gospel to which Paul had been appointed verse 11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb paratiqenai to commit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called paraqhkai thv ejkklhsiav trust - funds of the church. In the Epistle of the pseudo - Ignatius to Hero (7) we read : "Keep my deposit [παραθηκην] which I and Christ have committed [παρθεμεθα] to you. I commit [παρατιθημι] to you the church of the Antiochenes."
That day (ejkeinhn thn hJmeran). The day of Christ 's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N. T. Epistles only chapter 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord 's appearing is designated by Paul as hJ hJmera, absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4 : hJmera tou kuriou the day of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2 : the day of Jesus Christ or Christ, Philippians 1:6, Philippians 1:10; Philippians 2:16 : the day when God shall judge, Romans 2:16 : the day of wrath and revelation of the righteous judgment of God, Romans 2:5 : the day of redemption, Ephesians 4:30.
The form [υποτυπωσιν] . Pasts o. o LXX, o Class. See on 1 Timothy 1:16.
Of sound words [υγιαινοντων λογων] . See on 1 Timothy 1:16.
In faith and love. The teaching is to be held, preached, and practiced, not as a mere schedule of conduct, however excellent, but with the strong conviction of faith and the favor of love.
That good thing which was committed [την καλην παραθηκην] . That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N. T. o. See on verse 12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12.
In Asia. Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (B. C. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century A. D. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.
Have turned away [απεστραφηνσαν] . Not from the faith, but from Paul.
Refreshed [ανεψυζεν] . N. T. o. Several times in LXX; often in Class. Anayuxiv refreshing, Acts 3:19; and katayucein to cool, Luke 16:24. Originally to cool; to revive by fresh air.
Chain [αλυσιν] . Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt 9:74; Eurip. Orest. 984. Mark 5:4 is not decisive.
Bibliographical Information Vincent, Marvin R. DD. "Commentary on 2 Timothy 1". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/eng/vnt/2-timothy-1.html. Charles Schribner's Sons. New York, USA. 1887.
Verse 2
Dearly beloved [αγαπητω] . Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as gnhsiov, and Tit. in Titus 1:4.
Verse 3
I thank God [χαριν εχω τω θεω] . Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; o P. unless 2 Corinthians 1:15; 130 1 Timothy 1:12; Hebrews 12:28; 3rd John verse 4. Paul uses eujcaristw I give thanks (not in Pastorals) or eujloghtov oJ qeov blessed be God (not in Pastorals). The phrase carin ecw is a Latinism, habere gratiam, of which several are found in Pastorals.
I serve [λατρευω] . In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philippians 3:3. Frequent in Hebrews. Originally, to serve for hire. In N. T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. latreia service, Romans 9:4; Hebrews 9:1, Hebrews 9:6. In LXX always of the service of God or of heathen deities.
From my forefathers [απο προγονων] . Progonov, Past o. See on 1 Timothy 5:4. The phrase N. T. o. For the thought, comp. Acts 14:14; Philippians 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul 's life, Galatians 1:13, Galatians 1:14.
With pure conscience [εν καθαρα συνειδησει] . As 1 Timothy 3:9. The phrase, Past o. Hebrews 9:14 has kaqariei thn sunidhsin hJmwn shall purge our conscience.
That without ceasing [ως αδιαλειπτον] . The passage is much involved. Note
(1) that carin ecw tw qew I thank God must have an object.
(2) That object cannot be that he unceasingly remembers Timothy in his prayers.
(3) That object, though remote, is uJpomnhsin labwn when I received reminder verse 5).
He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc. 'Adialeipton unceasing, only here and Romans 9:2. Adialeiptwv, Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17.
I have remembrance [εχω την μνειαν] . The phrase once in Paul, 1 Thessalonians 3:6. Commonly, mneian poioumai I make mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philippians 1:4. Night and day [νυκτος και ημερας] . See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. 132
Verse 4
Greatly desiring [επιποθων] . Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philippians 1:8, etc. The compounded preposition ejpi does not denote intensity, as A. verse greatly, but direction. Comp. chapter 2 Timothy 4:9, 2 Timothy 4:21. Being mindful of thy tears [μεμνημενος σου των δακρυων] . The verb, mimnhskesqai in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. 133 One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17 ff., see especially verse 37). Holtzmann remarks that Paul 's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers.
That I may be filled with joy. Const. with longing to see you.
Verse 5
When I call to remembrance [υπομνησιν λαβων] . The object of carin ecw ver. 3. Lit. having received a reminding. The phrases N. T.. o. Upomnhsiv reminding (but sometimes intransitive, remembrance), only here, 2 Peter 1:13; 2 Peter 3:1. In LXX three times. As distinguished from ajnamnhsiv remembrance (1 Corinthians 11:24, 1 Corinthians 11:25) it signifies a reminding or being reminded by another; while ajnamnhsiv is a recalling by one's self.
Unfeigned faith that is in thee [της εν σοι ανυποκριτου πιστεως] . See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In verse 3 he speaks of serving God from his forefathers. In Acts 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 [ενωκησεν] . 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 (Ephesians 3:17).
First [πρωτον] . With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 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. Acts 16:1.
Grandmother [μαμμη] . N. T. Once in LXX, 4 Macc. 16 9. Later Greek. The correct classical word is thqh. 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 Acts 16:1 I am persuaded [πεπεισμαι] . The verb in Pastorals only here and verse
2 Timothy 1:12Often in Paul.
Verse 6
Wherefore [δι ην αιτιαν] . Lit. for which cause. Aitia not in Paul. The phrase in verse 12; Titus 1:13; also in Luke, Acts, and Hebrews Paul 's expression is dio or dia touto.
Stir up [αναζωπυρειν] . N. T. o. LXX, (Genesis 45:27; Genesis 1:0 Macc. 13 7. In Class., as Eurip. Electra, 1121, ajn' au su zwpureiv neikh nea you are rekindling old strifes. From ajna again zwov alive, pur fire. To zwpuron is a piece of hot coal, an ember, a spark. Plato calls the survivors of the flood smikra zwpura tou twn ajnqrwpwn genouv diaseswsmena small sparks of the human race preserved. The word is, therefore, figurative, to stir or kindle the embers. Ana combines the meanings again and up, rekindle or kindle up. Vulg. only the former, resuscitare. Comp. ajnaptein 12 49; James 3:5. It is not necessary to assume that Timothy's zeal had become cold.
The gift of God [το χαρισμα του θεου] . See on 1 Timothy 4:14. The laying on of my hands. See on 1 Timothy 4:14.
Verse 7
Spirit of fear [πνευμα δειλιας] . Better, of cowardice. N. T. Comp. Romans 8:15, and see on the Spirit, Romans 8:4, Romans 8:5.
Of power [δυναμεως] . Found in all the Pauline Epistles except Philemon. In Pastorals only here, verse 8, and chapter 2 Timothy 3:5. Not used by our writer in the sense of working miracles, which it sometimes has in Paul. Here, the power to overcome all obstacles and to face all dangers. It is closely linked with the sense of parrhsia boldness.
Of love [αγαπης] . See on Galatians 5:22.
Of a sound mind [σωφρονισμου] . N. T. o. o LXX, o Class. Not self - control, but the faculty of generating it in others or in one's self, making them swfronev of sound mind. Comp. Titus 2:4. Rend. discipline. See on swfrosunh 1 Timothy 2:9.
Verse 8
Be not ashamed [μη επαισχυνθης] . See on Luke 9:26.
Testimony [μαρτυριον] . See on 1 Timothy 2:6.
His prisoner [δεσμιον αυτου] . Paul styles himself the prisoner of the Lord, Ephesians 3:1; Ephesians 4:1, Philippians 1:9. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul 's supposed second imprisonment, see Intro.
Be partaker of the afflictions [συνκακοπαθησον] . Only here and chapter 2 Timothy 2:3. o LXX, o Class. The compounded sun with, not with the gospel, as Rev., but with me. Share afflictions with me for the gospel. According to the power of God. Which enables him to endure hardness. Connect with be partaker, etc.
Verse 9
Who hath saved us. Salvation is ascribed to God. See on our Savior, l Tim 1:1.
Called [καλεσαντος] . Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul 's technical term for God 's summoning men to salvation. In Paul the order is reversed : called, saved.
With a holy calling [λκησει αγια] . Klhsiv, calling, often in Paul; but the phrase holy calling only here. In Paul, klhsiv sometimes as here, with the verb kalein to call, as 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4. Purpose [προθεσιν] . See on Acts 11:23; Romans 9:11.
Grace which was given [χαριν την δοθεισαν] . Comp. Romans 12:3, Romans 12:6; Romans 14:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals
Before the world began [προ χρονων αιωνιων] . See additional note on 2 Thessalonians 1:9. In Pastorals the phrase only here and Titus 1:2. Not in Paul. Lit. before eternal times. If it is insisted that aijwniov means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times. That would be to say that there was a beginning of times which are from everlasting. Paul puts the beginnings of salvation in God 's purpose before the time of the world (1 Corinthians 2:7; 1 Peter 1:20); and Christ 's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ 's preexistence. The meaning, therefore, of this phrase is rightly given in A. V. : before the world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless present, grace was given to us in God 's decree, not actually, since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.
Verse 10
Made manifest [φανερωθεισαν] . See on 1 Timothy 3:16. In contrast With the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time : comp. Ephesians 3:5, and see Colossians 1:26.
By the appearing [δια της επιφανειας] . See on 2 Thessalonians 2:8; 1 Timothy 6:14.
Who hath abolished [καταργησαντος] . Better, since he made of none effect. In Pastorals only here. frequent in Paul. See on make without effect, Romans 3:3, and comp. is swallowed up, 1 Corinthians 14:54. Notice the association of the verb with ejpifaneia appearing in 2 Thessalonians 2:8. Brought to light [φωτισαντος] . Only here in Pastorals. In Paul, 1 Corinthians 4:5; Ephesians 1:18; Ephesians 3:9.
Immortality [αφθαρσιαν] . Better, incorruption. With this exception, only in Paul. See Wisd. 2 23; 6 9; 4 Macc. 9 22; 17 12.
Verse 11
A teacher of the Gentiles [διδασκαλος εθνων] . Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching [κηρυσσων] ; but he nowhere calls himself didaskalov a teacher, although he uses didaskein to teach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses didach teaching, of matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11.
Verse 12
I am not ashamed. Comp. verse 8, and Romans 1:16.
Whom I have believed [ω πεπιστευκα] . Or, in whom I have put my trust. See on John 1:12; John 2:22; Romans 4:5.
Able [δυνατος] . Often used with a stronger meaning, as 1 Corinthians 1:26, mighty; Acts 25:5, oiJdunatoi the chief men : as a designation of God, oJ dunatov the mighty one, Luke 1:49; of preeminent ability or power in something, as of Jesus, dunatov ejn ergw kai logw mighty in deed and word, 50 24 19 of spiritual agencies, "The weapons of our warfare are dunata mighty," etc., 2 Corinthians 10:4. Very often in LXX That which I have committed [την παραθηκην 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 paraqhkh or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (verse 13); that which Timothy had heard from Paul (chapter 2 Timothy 2:2); that fair deposit verse 14). It was the gospel to which Paul had been appointed verse 11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb paratiqenai to commit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called paraqhkai thv ejkklhsiav trust - funds of the church. In the Epistle of the pseudo - Ignatius to Hero (7) we read : "Keep my deposit [παραθηκην] which I and Christ have committed [παρθεμεθα] to you. I commit [παρατιθημι] to you the church of the Antiochenes."
That day (ejkeinhn thn hJmeran). The day of Christ 's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N. T. Epistles only chapter 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord 's appearing is designated by Paul as hJ hJmera, absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4 : hJmera tou kuriou the day of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2 : the day of Jesus Christ or Christ, Philippians 1:6, Philippians 1:10; Philippians 2:16 : the day when God shall judge, Romans 2:16 : the day of wrath and revelation of the righteous judgment of God, Romans 2:5 : the day of redemption, Ephesians 4:30.
Verse 13
The form [υποτυπωσιν] . Pasts o. o LXX, o Class. See on 1 Timothy 1:16.
Of sound words [υγιαινοντων λογων] . See on 1 Timothy 1:16.
In faith and love. The teaching is to be held, preached, and practiced, not as a mere schedule of conduct, however excellent, but with the strong conviction of faith and the favor of love.
Verse 14
That good thing which was committed [την καλην παραθηκην] . That fair, honorable trust, good and beautiful in itself, and honorable to him who receives it. The phrase N. T. o. See on verse 12. Comp. the good warfare, 1 Timothy 1:18; teaching, 1 Timothy 4:6; fight, 1 Timothy 6:12; confession, 1 Timothy 6:12.
Verse 15
In Asia. Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (B. C. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century A. D. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.
Have turned away [απεστραφηνσαν] . Not from the faith, but from Paul.
Verse 16
Onesiphorus. Mentioned again, chapter 2 Timothy 4:19.
Refreshed [ανεψυζεν] . N. T. o. Several times in LXX; often in Class. Anayuxiv refreshing, Acts 3:19; and katayucein to cool, Luke 16:24. Originally to cool; to revive by fresh air.
Chain [αλυσιν] . Once in Paul, Ephesians 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt 9:74; Eurip. Orest. 984. Mark 5:4 is not decisive.
Verse 18
Very well [βελτιον] . N. T. o. The sense is comparative; better than I can tell you.