2 Timothy 1 commentary

The promise of eternal life to believers in Christ Jesus, is the leading subject of ministers who are employed according to the will of God. The blessings here named, are the best we can ask for our beloved friends, that they may have peace with God the Father and Christ Jesus our Lord. Whatever good we do, God must have the glory. True believers have in every age the same religion as to substance. Their faith is unfeigned; it will stand the trial, and it dwells in them as a living principle. Thus pious women may take encouragement from the success of Lois and Eunice with Timothy, who proved so excellent and useful a minister. Some of the most worthy and valuable ministers the church of Christ has been favoured with, have had to bless God for early religious impressions made upon their minds by the teaching of their mothers or other female relatives.

God has not given us the spirit of fear, but the spirit of power, of courage and resolution, to meet difficulties and dangers; the spirit of love to him, which will carry us through opposition. And the spirit of a sound mind, quietness of mind. The Holy Spirit is not the author of a timid or cowardly disposition, or of slavish fears. We are likely to bear afflictions well, when we have strength and power from God to enable us to bear them. As is usual with Paul, when he mentions Christ and his redemption, he enlarges upon them; so full was he of that which is all our salvation, and ought to be all our desire. The call of the gospel is a holy call, making holy. Salvation is of free grace. This is said to be given us before the world began, that is, in the purpose of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus alone. And as there is so clear a prospect of eternal happiness by faith in Him, who is the Resurrection and the Life, let us give more diligence in making his salvation sure to our souls. Those who cleave to the gospel, need not be ashamed, the cause will bear them out; but those who oppose it, shall be ashamed. The apostle had trusted his life, his soul, and eternal interests, to the Lord Jesus. No one else could deliver and secure his soul through the trials of life and death. There is a day coming, when our souls will be inquired after. Thou hadst a soul committed to thee; how was it employed? in the service of sin, or in the service of Christ? The hope of the lowest real Christian rests on the same foundation as that of the great apostle. He also has learned the value and the danger of his soul; he also has believed in Christ; and the change wrought in his soul, convinces the believer that the Lord Jesus will keep him to his heavenly kingdom. Paul exhorts Timothy to hold fast the Holy Scriptures, the substance of solid gospel truth in them. It is not enough to assent to the sound words, but we must love them. The Christian doctrine is a trust committed to us; it is of unspeakable value in itself, and will be of unspeakable advantage to us. It is committed to us, to be preserved pure and entire, yet we must not think to keep it by our own strength, but by the power of the Holy Spirit dwelling in us; and it will not be gained by those who trust in their own hearts, and lean to their own understandings. (2Ti 1:15-18)

The apostle mentions the constancy of Onesiphorus; he oft refreshed him with his letters, and counsels, and comforts, and was not ashamed of him. A good man will seek to do good. The day of death and judgment is an awful day. And if we would have mercy then, we must seek for it now of the Lord. The best we can ask, for ourselves or our friends, is, that the Lord will grant that we and they may find mercy of the Lord, when called to pass out of time into eternity, and to appear before the judgment seat of Christ.

COMMENTARIES

ON THE

SECOND EPISTLE TO TIMOTHY

CHAPTER 1

2 Timothy 1:1-2

1. Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

1. Paulus apostolus Iesu Christi per voluntatem Dei, secundum promissionem vitae, quae est in Christo Iesu,

2. To Timothy, my dearly beloved son: Grace, mercy; and peace, from God the Father and Christ Jesus our Lord.

2. Timotheo dilecto filio gratia, misericordia, pax a Deo Patre, et Christo Iesu Domino nostro.

1 Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty titles in asserting his apostleship; for what purpose would it have served to employ these ornaments of language in writing to one who was fully convinced of the fact? He, therefore, lays claim to that authority over all which belonged to his public character and he does this the more diligently, because, being near death, he wishes to secure the approbation of the whole course of his ministry, “Although, in all that Paul has left us in writing, we must consider that it is God who speaks to us by the mouth of a mortal man, and that all his doctrine ought to be received with such authority and reverence as if God visibly appeared from heaven, yet still there is in this epistle a special object to be kept in view, that Paul, being in prison and perceiving his death to be at hand, wished to ratify his faith, as if he had sealed it with his blood. So then, as often as we read this epistle, let the condition in which Paul was at that time come before our eyes, namely, that he was looking for nothing but to die for the testimony of the gospel (which he actually did) as its standard-bearer, in order to give us stronger assurance of his doctrine, and that will affect us in a more lively manner. Indeed, if we read this epistle carefully, we shall find that the Spirit of God has expressed himself in it in such a manner, with such majesty and power, that we are constrained to be captivated and overwhelmed. For my own part, I know that this epistle has been more profitable to me than any other book of Scripture, and still is profitable to me every day; and if any person shall examine it carefully, there can be no doubt that he will experience the same effect. And if we desire to have a testimony of the truth of God, which pierces our heart, we may well fix on this epistle; for a man must be in a profound sleep, and remarkably stupid, if God do not work in his soul, when he hears the doctrine that shall be drawn from it.”-Fr. Ser. and to seal his doctrine which he had labored so hard to teach, that it may be held sacred by posterity, and to leave a true portrait of it in Timothy.

Of Jesus Christ by the will of God First, according to his custom, he calls himself an “Apostle of Christ.” Hence it follows, that he does not speak as a private person, and must not be heard slightly, and for form’s sake, “Oui par acquit.” like a man, but as one who is a representative of Christ. But because the dignity of the office is too great to belong to any man, except by the special gift and election of God, he at the same time pronounces a eulogy on his calling, by adding that he was ordained by the will of God His apostleship, therefore, having God for its author and defender, is beyond all dispute.

According to the promise of life That his calling may be the more certain, he connects it with the promises of eternal life; as if he had said, “As from the beginning God promised eternal life in Christ, so now he has appointed me to be the minister for proclaiming that promise.” Thus also he points out the design of his apostleship, namely, to bring men to Christ, that in him they may find life.

Which is in Christ Jesus He speaks with great accuracy, when he mentions that “the promise of life” was indeed given, in ancient times, to the fathers. (Acts 26:6.) But yet he declares that this life is in Christ, in order to inform us that the faith of those who lived under the Law must nevertheless have looked towards Christ; and that life, which was contained in promises, was, in some respects, suspended, till it was exhibited in Christ.

INTRODUCTION

Place of Writing.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Ac 19:33, 34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 20: if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Ac 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

Time of Writing.--(1) Paul's first imprisonment, described in Ac 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2:9; 4:6-8, 16, 17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Ac 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Ac 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Ac 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Ac 20:2, 4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, He 13:23, 24, represents the writer (who was probably Paul) as in Italy, and at liberty. So Clement of Rome [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Ro 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called Muratori's Canon), also mentions "the journey of Paul from Rome to Spain." See Routh [Sacred Fragments, vol. 4, p. 1-12].

His martyrdom is universally said to have occurred in Nero's reign [Eusebius, Ecclesiastical History, 2.22; Jerome, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Ac 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10, 11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. Clement of Rome specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16, 17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle).

Object of the epistle.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 4:9, 11, 21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 4:1-5; 1Ti 5:22, 23).

Paul's Death.--Dioysius, bishop of Corinth (quoted in Eusebius [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, Caius (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Ga 2:9), whereas Rome was a Gentile Church (Ro 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as Jerome says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebius [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also Jerome, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [Orosius, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Php 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare Tacitus [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [Conybeare and Howson].

2Ti 1:1-18. Address: Thankful Expression of Love and Desire to See Him: Remembrance of His Faith and That of His Mother and Grandmother. Exhortation to Stir Up the Gift of God in Him, and Not Shrink from Affliction, Enforced by the Consideration of the Freeness of God's Grace in Our Gospel Calling, and by the Apostle's Example. The Defection of Many: The Steadfastness of Onesiphorus.

CHAPTER 1

1. This Epistle is the last testament and swan-like death song of Paul [Bengel].

according to the promise of life ... in Christ--Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith ... in hope of eternal life ... promise," &c. (Tit 1:1, 2). This "promise of life in Christ" (compare 2Ti 1:10; 2Ti 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (2Ti 1:8).

2. my dearly beloved son--In 1Ti 1:2, and Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." Alford sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (2Ti 1:6). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See Trench [Greek Synonyms of the New Testament].

3. I thank--Greek, "I feel gratitude to God."

whom I serve from my forefathers--whom I serve (Ro 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Ro 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Ac 23:1; 24:14; 26:6, 7; 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Lu 1:17; Ro 11:23, 24, 28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.

that ... I have remembrance of thee--"how unceasing I make my mention concerning thee" (compare Phm 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (2Ti 1:5) and graces; compare Ro 1:8, 9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve ... that (or how) without ceasing I have remembrance (or make mention) of thee," &c.

night and day--(See on 1Ti 5:5).

4. desiring--Greek, "with yearning as for one much missed."

mindful of thy tears--not only at our parting (Ac 20:37), but also often when under pious feelings.

that I may be filled with joy--to be joined with "desiring to see thee" (Ro 1:11, 12; 15:32).

5. When I call to remembrance--This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith.

faith that is in thee--Alford translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.

which--Greek, "such as."

dwelt--"made its dwelling" or abode (Joh 14:23). The past tense implies they were now dead.

first--before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.

mother Eunice--a believing Jewess; but his father was a Greek, that is, a heathen (Ac 16:1). The faith of the one parent sanctified the child (2Ti 3:15; 1Co 7:14). She was probably converted at Paul's first visit to Lystra (Ac 14:6). It is an undesigned coincidence, and so a mark of truth, that in Ac 16:1 the belief of the mother alone is mentioned, just as here praise is bestowed on the faith of the mother, while no notice is taken of the father [Paley, Horæ Paulinæ].

and--Greek, "but," that is, notwithstanding appearances [Alford].

persuaded that--it dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.

6. Wherefore--Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [Alford].

stir up--literally, "rekindle," "revive the spark of"; the opposite of "quench" or "extinguish" (1Th 5:19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to have become somewhat remiss from being so long without Paul (2Ti 2:22).

gift of God--the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Ephesian Church (see on 1Ti 4:14), imparting fearlessness, power, love, and a sound mind (2Ti 1:7).

by the putting on of my hands--In 1Ti 4:14, it is "with [not by] the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "BY" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was the instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he does the principal act; they join in laying on hands with him.

7. For, &c.--implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, 2Ti 1:8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Lu 24:49; Ac 1:8; compare Ac 6:6, "full of faith and of the Holy Ghost," with 2Ti 1:8, "full of faith and power." Fear is the result of "the spirit of bondage" (Ro 8:15). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1Jo 4:18).

love--which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (2Ti 1:8), at the same time to do so "in love" (Ep 4:15).

a sound mind--The Greek, is rather, "the bringing of men to a sound mind" [Wahl]. Bengel supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (2Ti 2:22; 1Ti 4:12; Tit 2:4, 6). So Paul urges him, in 2Ti 2:4, to give up worldly entanglements, which as thorns (Lu 8:14) choke the word. These three gifts are preferable to any miraculous powers whatever.

8. therefore--seeing that God hath given us such a spirit, not that of fear.

Be not thou ... ashamed--I agree with Ellicott, in opposition to Alford, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on 2Ti 1:7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (2Ti 1:8) is the companion of fear (2Ti 1:7); if fear be overcome, false shame flees [Bengel]. Paul himself (2Ti 1:12), and Onesiphorus (2Ti 1:16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (2Ti 1:15).

of the testimony of our Lord--of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (1Ti 6:12, 13), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession.

nor of me his prisoner--The cause of God's servants is the cause of God Himself (Ep 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner.

be thou partaker--with me.

of the gospel--rather, as Greek, "for the Gospel," that is, suffered for the Gospel (2Ti 2:3-5; Phm 13).

according to the power of God--exhibited in having saved and called us (2Ti 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [Chrysostom].

9. Who ... called us--namely, God the Father (Ga 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" (Ro 8:28-30).

holy calling--the actual call to a life of holiness. He 3:1, "heavenly calling" [Tittmann, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Ep 1:18; 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 (Ro 9:11; Ep 2:8, 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 (Ep 1:4; 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; Ep 3:11).

10. But ... now ... manifest--in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (2Ti 1:9; Col 1:16; Tit 1:2, 3).

appearing--the visible manifestation in the flesh.

abolished death--Greek, "taken away the power from death" [Tittmann]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Joh 11:26; Ro 8:2, 38; 1Co 15:26, 55; He 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Re 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles.

brought ... to light--making visible by the Gospel what was before hidden in God's purpose.

life--of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.

immortality--Greek, "incorruptibility" of the new life, not merely of the risen body [Alford], (Ro 8:11).

through--by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Ac 17:18, 32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Re 1:18), we could never break through the bars of death or gates of hell [Bishop Pearson].

11. Whereunto--For the publication of which Gospel.

I am appointed--Greek, "I was appointed."

preacher--Greek, "herald."

teacher of the Gentiles--(1Ti 2:7). He brings forward his own example in this verse and 2Ti 1:12, as a pattern for Timothy, as a public "preacher," an "apostle," or missionary from place to place, and a "teacher" in private instructing His flock with patient perseverance.

12. For the which cause--For the Gospel cause of which I was appointed a preacher (2Ti 1:10, 11).

I also suffer--besides my active work as a missionary. Ellicott translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (2Ti 1:8, 15).

I am not ashamed--neither be thou (2Ti 1:8).

for--Confidence as to the future drives away shame [Bengel].

I know--though the world knows Him not (Joh 10:14; 17:25).

whom--I know what a faithful, promise-keeping God He is (2Ti 2:13). It is not, I know how I have believed, but, I know WHOM I have believed; a feeble faith may clasp a strong Saviour.

believed--rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts.

am persuaded--(Ro 8:38).

he is able--in spite of so many foes around me.

that which I have committed unto him--Greek, "my deposit"; the body, soul, and spirit, which I have deposited in God's safe keeping (1Th 5:23; 1Pe 4:19). So Christ Himself in dying (Lu 23:46). "God deposits with us His word; we deposit with God our spirit" [Grotius]. There is one deposit (His revelation) committed by God to us, which we ought to keep (2Ti 1:13, 14) and transmit to others (2Ti 2:2); there is another committed by God to us, which we should commit to His keeping, namely, ourselves and our heavenly portion.

that day--the day of His appearing (2Ti 1:18; 2Ti 4:8).

13. Hold fast the form--rather as Greek, "Have (that is, keep) a pattern of sound (Greek, 'healthy') words which thou hast heard from me, in faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in 1Ti 1:16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at Ephesus, vividly impressed (Wahl translates it "delineation"; the verb implies "to make a lively and lasting impress") on thy mind.

in faith and love--the element IN which my sound words had place, and in which thou art to have the vivid impression of them as thy inwardly delineated pattern, moulding conformably thy outward profession. So nearly Bengel explains, 1Ti 3:9.

14. Translate as Greek, "That goodly deposit keep through the Holy Ghost," namely, "the sound words which I have committed to thee" (2Ti 1:13; 2Ti 2:2).

in us--in all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.

15. all they which are in Asia--Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to Onesiphorus; did not stand with me but forsook me (2Ti 4:16). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphorus, and to come to him (2Ti 4:21).

Phygellus and Hermogenes--specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.

16. The Lord give mercy--even as Onesiphorus had abounded in works of mercy.

the house of Onesiphorus--He himself was then absent from Ephesus, which accounts for the form of expression (2Ti 4:19). His household would hardly retain his name after the master was dead, as Bengel supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by Alford also, that he was dead. God blesses not only the righteous man himself, but all his household.

my chain--Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.

17. found me--in the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.

18. grant unto him--as well as "unto his house" (2Ti 1:16).

the Lord--who rewards a kindness done to His disciples as if done to Himself (Mt 25:45).

of--from the Lord; "the Lord" is emphatically put instead of "from Himself," for solemnity and emphasis (2Th 3:5).

in how many things--"how many acts of ministry he rendered."

unto me--omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul.

very well--rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).

Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - an extraordinary ambassador from heaven. He had his apostleship by the will of God - according to the counsel and design of God's infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.

To Timothy, my dearly beloved son - See the note on 1Tim 1:2.

Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.

With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church.

Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for Others. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbor as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

Being mindful of thy tears - Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned Act 20:37, or to the deep impressions made on Timothy's heart when he instructed him in the doctrine of Christ crucified, or to some interview between themselves, it is not certainly known. The mention of this by the apostle is no small proof of his most affectionate regards for Timothy, whom he appears to have loved as a father loves his only son.

The unfeigned faith that is in thee - Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith.

Which dwelt first in thy grandmother Lois - In Act 16:1, we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was there, named Timotheus, the son of a certain woman, who was a Jewess, and believed; but his father was a Greek. Luke, the historian, it appears, was not particularly acquainted with the family; Paul evidently was. Luke mentions the same circumstance which the apostle mentions here; but in the apostle's account there are particulars which argue an intimate acquaintance with the family and its history. Luke says Timothy's father was a Greek, consequently we may believe him to have been then in his heathen state; Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude that, although Timothy's mother was a Jewess according to St. Luke, yet she was a Grecian or Hellenist by birth. Lois, the grandmother, appears to have been the first convert to Christianity: she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears the apostle was the instrument of the conversion of his heart to God; for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth.

Stir up the gift of God, which is in thee - The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term αναζωπυρειν, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii, to stir up the sparks of genius.

By the putting on of my hands - See on 1Tim 4:14 (note).

God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind.

Instead of δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of Bondage - but of power, δυναμεως, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, σωφρονισμου, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.

Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, Rom 1:16 (note), said, I am not ashamed of the Gospel of Christ.

Nor of me his prisoner - When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim - Amicus certus in re incerta cernitur: "A true friend is known in adverse circumstances;" and from this we have borrowed our proverb, A friend in need, is a friend indeed.

Be thou partaker of the afflictions of the Gospel - No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honorable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ.

According to the power of God - While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.

Who hath saved us - From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel.

And called us with a holy calling - Invited us to holiness and comfort here; and to eternal glory hereafter.

Not according to our works - We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.

Before the world began - Προ χρονων αιωνιων. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, Gal 3:24. See the parallel places, and the notes there.

But is now made manifest - This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to the manifestation of Christ, generally hidden; and what was revealed of it, was only through the means of types and ceremonies.

Who hath abolished death - Καταργησαντος μεν τον θανατον. Who has counterworked death; operated against his operations, destroyed his batteries, undersunk and destroyed his mines, and rendered all his instruments and principles of attack useless. By death here, we are not to understand merely natural death, but that corruption and decomposition which take place in consequence of it; and which would be naturally endless, but for the work and energy of Christ. By him alone, comes the resurrection of the body; and through him eternal life and glory are given to the souls of believers.

Brought life and immortality to light - The literal translation of the original is, He hath illustrated life and incorruption by the Gospel. Life eternal, or the doctrine of life eternal, even implying the resurrection of the body, was not unknown among the Jews. They expected this, for they found it in their prophets. It abounded among them long before the incarnation: and they certainly never borrowed any notion in it from the Christians; therefore the Gospel could not be stated as bringing to light what certainly was in the light before that time. But this doctrine was never illustrated and demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay under the empire of death; he arose again from the dead, and thus illustrated the doctrine of the resurrection: he took the same human body up into heaven, in the sight of his disciples; and ever appears in the presence of God for us; and thus, has illustrated the doctrine of incorruption. In his death, resurrection, and ascension, the doctrine of eternal life, and the resurrection of the human body, and its final incorruptibility, are fully illustrated by example, and established by fact.

Whereunto I am appointed a preacher - Κηρυξ, a herald. See the notes at Mat 3:17.

And an apostle - Sent immediately from God to man.

A teacher - One whose business it is to instruct men, and particularly the Gentiles, to whom he was especially sent; to proclaim the doctrines of eternal life, the resurrection and final incorruptibility of the human body; and, in a word, the salvation both of the body and soul of man by Christ Jesus.

I am not ashamed - Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me.

For I know whom I have believed - I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain.

That which I have committed unto him - This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.

Hold fast the form of sound words - The word ὑποτυπωσις signifies the sketch, plan, or outline of a building, picture, etc.; and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.

In faith and love - Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.

That good thing - The everlasting Gospel, keep by the Holy Ghost; for without a continual spiritual energy man can do nothing. This indwelling Spirit will make them effectual to thy own salvation, and enable thee to preach them to the salvation of the souls of others.

All they which are in Asia - It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him.

Phygellus and Hermogenes - These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.

The Lord give mercy - Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.

When he was in Rome - Onesiphorus was no doubt an Asiatic, (probably an Ephesian, see below), who had frequent business at Rome; and when he came sought out the apostle, who, it is supposed, had been confined in some close and private prison, (see the preface), so that it was with great difficulty he could find him out. This man had entertained the apostle when he was at Ephesus, and now he sought him out at Rome. Pure love feels no loads. Here was a true friend, one that sticketh closer than a brother.

The Lord grant - that he may find mercy of the Lord - Some think that this is a prayer to God the Father to communicate grace to him, that he might find mercy in the great day at the hand of Jesus Christ the Judge. It is probably only a Hebraism for, God grant that he may here be so saved by Divine grace, that in the great day he may receive the mercy of the Lord Jesus Christ unto eternal life. See a similar form of expression, Gen 9:16; Gen 19:24; Exo 24:1, Exo 24:2.

It is impossible to read this chapter over without feeling deeply interested for this most noble and amiable of men. To what trials did God expose him! His life was a life of perils and tribulations, his labors were superabundant, and his success all but incredible. Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men; in prison and in chains; triumphing over sufferings and death; perfectly unshaken, unstumbled, with the evils with which he is obliged to contend, having the fullest persuasion of the truth of the doctrines which he had preached, and the strongest and most encouraging anticipation of the glory that was about to be revealed. He felt no evil, and he feared none. Sin had lost its power, and death its sting; the grave its victory, and hell its horrors. He had the happiness which heathenism spoke of, but could not attain, because it knew not the great Source whence it must proceed. This God he knew, feared, loved, obeyed, and was happy. Who but the righteous man can sing: -

Felix, qui potuit rerum cognoscere causas;

Atque metus omnes et inexorabile fatum

Subjecit pedibus, strepitumque Acherontis avari! -

Illum non populi fasces, non purpura regum

Flexit, et infidos agitans discordia fratres; -

Non res Romanae, perituraque regna.

Virg. Georg. ii. v. 490.

No murmur is heard from his heart; he is persuaded that all things work together for good to them that love God; the miserable uncertainty of friendship, the defection of cowardly brethren, and the apostasy of once zealous professors, did not move him. As far as it is lawful, he courts death, knowing that to be absent from the body is to be present with the Lord. Glorious system of truth by which such an apostle was formed! and glorious apostle by whom this system was illustrated and confirmed! The character and conduct of St. Paul must make Christianity doubly amiable to believers and highly respectable even to its enemies.

Whom I serve from my forefathers - That is, whom both I and my ancestors served. With a pure conscience - He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.

Being mindful of thy tears - Perhaps frequently shed, as well as at the apostle's last parting with him.

Which dwelt - A word not applied to a transient guest, but only to a settled inhabitant. First - Probably this was before Timothy was born, yet not beyond St. Paul's memory.

Wherefore - Because I remember this. I remind thee of stirring up - Literally, blowing up the coals into a flame. The gift of God - All the spiritual gifts, which the grace of God has given thee.

And let nothing discourage thee, for God hath not given us - That is, the spirit which God hath given us Christians, is not the spirit of fear - Or cowardice. But of power - Banishing fear. And love and sobriety - These animate us in our duties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness. More is said concerning power, 1Tim 1:8; concerning love, 2Tim 2:14, &c.; concerning sobriety, 2Tim 3:1, &c.

Therefore be not thou ashamed - When fear is banished, evil shame also flees away. Of the testimony of our Lord - The gospel, and of testifying the truth of it to all men. Nor of me - The cause of the servants of God doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions - Which I endure for the gospel's sake. According to the power of God - This which overcomes all things is nervously described in the two next verses.

Who hath saved us - By faith. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. Having called us with an holy calling - Which is all from God, and claims us all for God. According to his own purpose and grace - That is, his own gracious purpose. Which was given us - Fixed for our advantage, before the world began.

By the appearing of our Saviour - This implies his whole abode upon earth. Who hath abolished death - Taken away its sting, and turned it into a blessing. And hath brought life and immortality to light - Hath clearly revealed by the gospel that immortal life which he hath purchased for us.

That which I have committed to him - My soul. Until that day - Of his final appearing.

The pattern of sound words - The model of pure, wholesome doctrine.

The good thing - This wholesome doctrine.

All who are in Asia - Who had attended me at Rome for a while. Are turned away from me - What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, "The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage."

The family of Onesiphorus - As well as himself. Hath often refreshed me - Both at Ephesus and Rome.

1 PAul an Apostle of Jesus Christ, by the will of God , according to the promise of life , which is in Christ Jesus .

See the Notes on 1 Tim. 1.1.

It is much the same with Rom. 1.1, 2. According to the Gospel, which he had promised before by his Prophets. These words either signify the end of his Apostleship, to declare the Gospel in which is the promise of Life, or the matter of his Preaching.

Which eternal Life, was promised of old but is not to be had but in Christ Jesus and in him is the promise fulfilled.

2 To Timothy my dearly beloved Son , Grace, mercy, and peace, from God the Father, and Jesus Christ our Lord e.

See the notes on 1 Tim. 1.2. there he calls him his own Son, testifying his relation, here his beloved Son, to testifie his affection to him. The salutation is the same with that 1 Tim. 1.2. vid. the Notes there.

3 I thank God whom I serve from my forefathers with pure conscience , that without ceasing, I have remembrance of thee in my prayers, night and day .

Paul here by his forefathers, either intends his immediate Parents, or Abraham, Isaac and Iacob; for he served the same God whom they served. But how did Paul from his forefathers serve God with a pure conscience, who was a Native Iew, and zealous in that Religion in opposition to the Faith of the Gospel, which alone purifieth the heart, Acts 15.9. Sol. A pure Conscience seemeth here to signifie the same with Phil. 3.6. touching the righteousness which is in the law blameless. Paul was strict to the Rules of that Religion, which he professed, though that religion was not that which universally purifieth the hea[illegible: 1 letter]t, Or else his meaning is, That he at this time served that God who was the God of his forefathers, with a pure Conscience.

He either thanketh God on the behalf of Timothy for his Gifts and Graces, or else he blesseth God, that had put it into his heart, daily to remember Timothy in his Prayers, Philem. 4. by which expression he both lets us know the mutual duty of Christians to pray one for another, and also that when we find any inclinations to do our duty, we ought to acknowledge them to God, being not of our selves sufficient to one good thought.

Marginal references: [illegible: 1 word] 1.8. Eph. 1.16.; Act.22.3. and 23.1. and 24.14.; 1 Thess. 1.2. and 3.10.

4 Greatly desiring to see thee, being mindful of thy tears , that I may be filled with joy .

There was a great brotherly love amongst Primitive Christians, so as the Apostle often expresseth his desire to see such Christians as were at distance from him, Rom. 1.11. 1. Thes. 2 17. but he expresseth a particular reason of his desire to see Timothy, remembring the teares he shed at his parting from him and the rest, Acts 20.37, 38.

Besides the desire he had by his presence to satisfie him, and give him occasion of joy, with which he also should be filled, unless he speaketh of the joy he promised himself when he saw Timothy upon his seeing the improvement he had made both of his Graces and Gifts, in the Ministerial Office.

5 When I call to remembrance the unfeigned faith that is in thee , which dwelt first in thy grandmother Lois, and in thy mother Eunice, and I am perswaded that in thee also .

The Apostle expresseth another cause of his affection to Timothy, viz. his sincere owning and adhering to the profession of the Gospel.

As his Grandmother Lois and his Mother Eunice had done before him, (he saith nothing of his Father, for he was a Jew proselited or an heathen, Acts 16.1.) and though he could not infallibly determine, yet he was verily perswaded of his sincerity also.

6 Wherefore I put thee in remembrance , that thou stir up the gift of God , which is in thee, by the putting on of my hands .

Pauls affection to Timothy was so far from abating his faithfulness to him, that it quickned him to admonish him to be faithful in his ministry, and to that end,

He adviseth him to put new Life unto that holy fire (the word signifies the recovering of fire choked with ashes or decaying) which God had kindled in him.

By daily Prayer, and meditating on the things of God and use of his gifts, improving those spiritual abilities which God had given him.

Upon the Prayers of Paul, and the Presbytery when he was by them set apart to the work of an Evangelist for the end for which God had given them to him.

Marginal references: 1 Tim. 4.14.

7 For God hath not given us the spirit of fear , but of power , and of love , and of a sound mind .

Fear in this place signifieth fearfulness, or cowardise, or poorness of spirit in opposition to that holy fortitude which becomes Ministers, this he saith is none of the gifts of the Holy Spirit, and proceedeth not from God.

Love to God, and to the Souls of his people, love so strong as to constrain us to be willing to lay down our lives for Christ, and for his Church and People.

By power he means Christian courage and fortitude not declining duty because of danger threatning us in the performance, but inabling us to incounter the greatest dangers, and difficulties.

By power he means Christian courage and fortitude not declining duty because of danger threatning us in the performance, but inabling us to incounter the greatest dangers, and difficulties.

[non-Latin text not transcribed], we Translate it a sound mind, others sobriety, others a calm and quiet mind. A sound mind in the ordinary notion of it for a judgment sound in the faith, is requisite to a Minister of the Gospel. Sobriety is the gift of the Spirit, sobriety is a very general term, and signifies the moderation and Government of our passions, that which seems to be here meant is such a Government, and composure of Spirit, that nothing shall deter us from the discharge of our duty, and the term sound mind opposed to a weak and sickly mind staggering at every danger may well enough express the Apostles sense.

Marginal references: Rom. 8.15.

8 Be not thou therefore ashamed of the testimony of our Lord , nor of me his prisoner , but be thou partaker of the afflictions of the Gospel x, according to the power of God .

Either the Testimony which Christ himself, who before Pontius Pilate witnessed a good Confession; or that Testimony which thou art obliged to give, for the Ministers of Christ are to be witnesses unto him, Act. 1.8.

By this it appears that Paul was a Prisoner at Rome when he wrote this, he would not have Timothy ashamed to own him, and the Doctrine he had taught because of that circumstance.

That is, be thou content if God calls thee to it to take a share with me in those afflictions which I suffer for Preaching and professing the Gospel, or those afflictions are inseparable from the Gospel.

Through the power of God, for it is given to us in the behalf of Christ, as to beleive, so to suffer for Christs sake, Phil. 1.29.

Marginal references: Rom. 1.16.; 1 Tim. 2.6.; Phil. 1.7.

9 Who hath saved us , and called us with an holy calling , not according to our works but according to his own purpose and grace , which was given us in Christ Jesus before the world began e.

That is, brought us into a state of Salvation, and given us a right to it.

And in order to our obtaining it hath effectually called, renewed, and sanctified us.

Not for any merits of ours.

To be obtained through the merits and mediation of Jesus Christ. Which purpose of his was before the foundation of the world was laid, and therefore could not be according to our works but must be of his own grace, Eph. 1.4. Titus 3.5.

Marginal references: Rom. 9.11.; Rom. 8.28.; But from his own free love purposing and decreeing eternal Salvation to us, with the means adequate to it.; Eph. 3.11. 1 Pet: 1.20.

10 But is now made manifest by the appearing of our Saviour Jesus Christ f, who hath abolished death , and hath brought life, and immortality to light through the Gospel .

Which purpose of God in Christ Jesus, was in a great measure hidden under the Old Testament, but by the coming of Christ is made evident, for by his death he hath taken away the sting, and power of Death, delivering us from that which is the second Death.

And through the Doctrine of the Gospel he hath made the promises of Eternal Life plain and clear, which though existent under the Law, yet were very obscurely revealed, so as they lay out of the sigh[illegible: 1 letter] of most men and women, but are now brought to light, so as he who runneth may read them.

Marginal references: Rom. 16.26. Col. 1.26.; 1 Cor. 15.54.55. Heb. 2.14.

11 Whereunto I am appointed a preacher , and an Apostle , and a teacher of the Gentiles l.

For the publication of which gracious counsel and purpose of God thus made manifest by Christs coming, and of that Life and Immortality, thus by the Gospel brought to l[illegible: 1 letter]ght; God hath appointed me as his cryer,

and sent me immediately as his Messenger to make publication of it, and hath made the instructing of the Heathen my peculiar Province, 1 Tim. 2.7.

12 For the which cause I also suffer these things , nevertheless I am not ashamed ; for I know whom I have believed , and I am perswaded that he is able to keep that which I have committed unto him against that day .

For the preaching and publishing of which Gospel, or for the teaching of the Gentiles, I suffer these things, being accused by the Jews as a seditious person stirring up the people, and by them delivered to the Romans, and by them imprisoned.

Yet I am not ashamed of my chains.

I have committed my self to God,

and I am out of doubt concerning Gods ability to keep until the day of Judgment my soul, or my whole concerns both for this Life and another, which I have by Faith committed to him: Some by that which I have committed unto him, in this Text understand the Church or Body of Believers, others understand the fruit and reward of his labours and suffering. Mr. Calvin would have Life Eternal here meant, our Eternal Salvation is in Christs keeping. I rather incline to the first notion, so it agreeth with 1 Pet. 4.19. God commits his Gospel to our Trust, who are Ministers, 1 Tim. 6.20. we according to the phrase of Scripture are said to commit our souls to him, Luk. 23.46. Acts 7.59. I am, saith Paul inconcerned as to my sufferings, I have intrusted God with all my concerns in order to this Life, and that which is to come, and I know he is able to secure them.

Marginal references: Eph. 3.1.; Or, trusted.

13 Hold fast the form of sound words which thou hast heard of me in faith , and love, which is in Christ Jesus .

By sound words which he had heard from Paul, can be meant nothing but the Doctrine of the Gospel, which as it is it self pure, and consistent with it self, not rotten; one piece of which will not hold with the other, so it tends to make Souls sound, as to their Spiritual health, this Doctrine Timothy had been instructed in by Paul, whether he had given him a written form of them or no, is not much material, for this (if he did) was not that which he would have him hold fast, but to keep the Idea, or pattern of that Doctrine in his mind written in his heart, making his discourses conform to it.

The sum of which form of sound words, he declareth to be Faith and Love, for all that the Gospel teacheth, is either believing in the Lord Jesus Christ, or keeping his Commandements, which is the demonstration of Love, Iohn 14.15. or else the sense may be this, keep thy self sound in the principles of Religion, which thou hast learned of me.

But do not think this enough without exercising a Faith in Christ as thy Redeemer, and living in obedience to his Commandments. Many an Orthodox man may go to Hell, notwithstanding his Orthodoxy.

Marginal references: chap. 3.14.

14 That good thing which was committed to thee , keep by the holy Ghost which dwelleth in us .

This is expounded by 1 Tim. 6.20. he means the Doctrine of the Gospel, or his Office in the publication of it, be faithful in thy ministerial work;

To which purpose beg the assistance and operation of the Holy Spirit, which dwelleth both in all believers, and more particularly assisteth the Ministers of the Gospel; we can neither keep our minds sound in the Faith, as to the Doctrine of it, nor our Souls steady in the exercises of Faith, or Love without the assistance of the Holy Spirit, which yet the Lord giveth to them that ask him, and it abides in them, who do not vex, quench, grieve, and resist it.

15 This thou knowest that all they which are in Asia be turned away from me , of whom are Phygellus and Hermogenes .

Probably as to some he had a personal knowledge of their Apostacy, as to others he knew it by information, which Paul confirmeth.

It seemeth unreasonable to interpret all here of every individual, but many (as all oft signifieth in Holy Writ:) Some interpret it of all the Jewish Proselytes, others of those of Asia, who accompanied Paul to Rome, and there seeing his sufferings Apostatised, others of many who still abode in Asia, where Timothy now was; these all, or many of them, deserted Paul, either wholly casting off the Christian profession, or withdrawing themselves from communion with Paul, when they saw him a Prisoner.

Of these two we have no more said in Holy Writ, and therefore can assert nothing of them with any certainty.

Marginal references: chap. 4.16.

16 The Lord give mercy unto the house of Onesiphorus , for he oft refreshed me , and was not ashamed of my chain .

Whether Onesiphorus was at this time alive, or no, is very doubtful, for he only prays for his Family in this Text, and saluteth them only, chap. 4.19.

Either when he was in Asia, or (which is more probable by reason of what followeth) at Rome, whither he might attend him, or follow him,

and shew kindness to him when he was a Prisoner; for which Paul prayeth mercy for his whole Family.

Marginal references: Act. 28.20. Eph. 6.20.

17 But when he was in Rome r, he sought me out very diligently, and found me .

Whither he might go upon his private occasions, and being there,

he made it his business to find out Paul, and rested not until he had found him, either at his Inn, or in the Prison where he was put.

18 The Lord grant unto him that he may find mercy of the Lord in that day : And in how many things he ministred unto me at Ephesus, thou knowest very well.

This would incline us to think that Onesiphorus was yet alive; the term mercy he here prays that he may find of the Lord is comprehensive of all good, both Corporal, and Spiritual, which he prays God the Father to grant to this good man, to find from the Lord Jesus Christ in that day, when he shall come to judge the Quick and the Dead; for he had not only ministred to the Apostle while he was a Prisoner at Rome, but many wayes at Ephesus (where probably this Onesiphorus lived) which Timothy being there well knew.

Second Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, ch. iv. 6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, ch. iv. 16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

After the introduction (ver. 1, 2) we have, I. Paul's sincere love to Timothy, ver. 3-5. II. Divers exhortations given to him, ver. 6-14. III. He speaks of Phygellus and Hermogenes, with others, and closes with Onesiphorus, ver. 15, to the end.

Introduction; Timothy's Faith and Holiness. (a. d. 66.)

1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; 4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; 5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

Here is, I. The inscription of the epistle Paul calls himself an apostle by the will of God, merely by the good pleasure of God, and by his grace, which he professes himself unworthy of. According to the promise of life which is in Christ Jesus, or according to the gospel. The gospel is the promise of life in Christ Jesus; life is the end, and Christ the way, John xiv. 6. The life is put into the promise, and both are sure in Christ Jesus the faithful witness; for all the promises of God in Christ Jesus are yea, and all amen, 2 Cor. i. 20. He calls Timothy his beloved son. Paul felt the warmest affection for him both because he had been an instrument of his conversion and because as a son with his father he had served with him in the gospel. Observe, 1. Paul was an apostle of Jesus Christ by the will of God; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ (Gal. i. 12), so his commission to be an apostle was not by the will of man, but of God: in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God. God called him to be an apostle. 2. We have the promise of life, blessed be God for it: In hope of eternal life, which God, who cannot lie, promised before the world began, Tit. i. 2. It is a promise to discover the freeness and certainty of it. 3. This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ, and they are sure, so that we may safely depend on them. 4. The grace, mercy, and peace, which even Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the giver of these blessings, and ought to be applied to for them. 5. The best want these blessings, and they are the best we can ask for our dearly-beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.

II. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day; he did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from his forefathers with a pure conscience. It was a comfort to him that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so, Acts xxiv. 16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at parting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, v. 5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good mother, and a good grandmother: they believed, though his father did not, Acts xvi. 1. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3 John 4.—Dwelt in thy grandmother and thy mother, and I am persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-minded, Phil. ii. 20. Observe, 1. We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sprinkled from an evil conscience, Heb. x. 22. 2. In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ. Paul had remembrance of his dearly beloved son Timothy in his prayers night and day. 3. The faith that dwells in real believers is unfeigned; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of Paul's thanksgiving that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be ours whenever we see the like; we should rejoice wherever we see the grace of God; so did Barnabas, Acts xi. 23, 24. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4.

Cautions and Exhortations; Ministerial Fidelity. (a. d. 66.)

6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. 7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. 8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; 9 Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: 11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. 12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

Here is an exhortation and excitation of Timothy to his duty (v. 6): I put thee in remembrance. The best men need remembrancers; what we know we should be reminded of. 2 Pet. iii. 1, I write this, to stir up your pure minds by way of remembrance.

I. He exhorts him to stir up the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces the God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle's hands. These he must stir up; he must exercise them and so increase them: use gifts and have gifts. To him that hath shall be given, Matt. xxv. 29. He must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle's hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1 Tim. iv. 14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands (for I reckon that none but the apostles had the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The great hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns Timothy against this: God hath not given us the spirit of fear, v. 7. It was through base fear that the evil servant buried his talent, and did not trade with it, Matt. xxv. 25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not. "Fear not the face of man; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given us the spirit of power, and of love, and of a sound mind. The spirit of power, or of courage and resolution to encounter difficulties and dangers;—the spirit of love to God, which will carry us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel: the spirit of love to God will set us above the fear of man, and all the hurt that a man can do us;—and the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by the creatures o our own fancy and imagination, which a sober, solid, thinking mind would obviate, and would easily answer. 2. The spirit God gives to his ministers is not a fearful, but a courageous spirit; it is a spirit of power, for they speak in his name who has all power, both in heaven and earth; and it is a spirit of love, for love to God and the souls of men must inflame ministers in all their service; and it is a spirit of a sound mind, for they speak the words of truth and soberness.

II. He exhorts him to count upon afflictions, and get ready for them: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. Be not thou ashamed of the gospel, of the testimony thou hast borne to it." Observe,

1. The gospel of Christ is what we have none of us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not himself be afraid of suffering, so he must not be afraid of owning those who were sufferers for the cause of Christ. (1.) The gospel is the testimony of our Lord; in and by this he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and for him. (2.) Paul was the Lord's prisoner, his prisoner, Eph. iv. 1. For his sake he was bound with a chain. (3.) We have no reason to be ashamed either of the testimony of our Lord or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter. "But be thou partaker of the afflictions of the gospel, according to the power of God, that is, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" or, as it may be read, Do thou suffer with the gospel; "not only sympathize with those who suffer for it, but be ready to suffer with them and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, [1.] Then we are likely to bear afflictions as well, when we fetch strength and power from God to enable us to bear them: Be thou partaker of the afflictions of the gospel, according to the power of God. [2.] All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gospel. [3.] These shall be proportioned, according to the power of God (1 Cor. x. 13) resting upon us.

2. Mentioning God and the gospel, he takes notice what great things God has done for us by the gospel, v. 9, 10. To encourage him to suffer, he urges two considerations:—

(1.) The nature of that gospel which he was called to suffer for, and the glorious and gracious designs and purposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his subject, and enlarge upon them; so full was he of that which is all our salvation, and ought to be all our desire. Observe, [1.] The gospel aims at our salvation: He has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it in due time; for God calls those things that are not (that are not yet completed) as though they were (Rom. iv. 17); therefore he says, who has saved us. [2.] It is designed for our sanctification: And called us with a holy calling, called us to holiness. Christianity is a calling, a holy calling; it is the calling wherewith we are called, the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy who are effectually called. [3.] The origin of it is the free grace and eternal purpose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and designs of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man come in and through Christ Jesus. [4.] The gospel is the manifestation of this purpose and grace: By the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes. By his appearing this gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it? [5.] By the gospel of Christ death is abolished: He has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death (for the sting of death is sin, 1 Cor. xv. 56), in altering the property of it, and breaking the power of it. Death now of an enemy has become a friend; it is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they triumph over it. O death! where is thy sting? O grave! where is thy victory? 1 Cor. xv. 55. [6.] He has brought life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-eminence above all former discoveries; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.

(2.) Consider the example of blessed Paul, v. 11, 12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He though it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things; that is, "for my preaching, and adhering to the gospel." [2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, "I stand on firm ground. I know I have lodged the great trust in the hands of the best trustee." And am persuaded, &c. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There is a day coming when our souls will be enquired after: "Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom it was offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?" There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Luke xvi. 2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.

III. He exhorts him to hold fast the form of sound words, v. 13. 1. "Have a form of sound words" (so it may be read), "a short form, a catechism, an abstract of the first principles of religion, according to the scriptures, a scheme of sound words, a brief summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use;" or, rather, by the form of sound words I understand the holy scriptures themselves. 2. "Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast which thou hast heard of me." Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit. ii. 8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps. cxix. 11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph. iv. 15. Faith and love which are in Christ Jesus; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (v. 14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph. iii. 8. It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection: Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any more than they could at first learn it, without the assistance of the Holy Spirit. We must not think to keep it by our own strength, but keep it by the Holy Ghost. (2.) The Holy Ghost dwells in all good ministers and Christians; they are his temples, and he enables them to keep the gospel pure and uncorrupt; and yet they must use their best endeavours to keep this good thing, for the assistance and indwelling of the Holy Ghost do not exclude men's endeavours, but they very well consist together.

Ministerial Fortitude. (a. d. 66.)

15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. 16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: 17 But, when he was in Rome, he sought me out very diligently, and found me. 18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

Having (v. 13, 14) exhorted Timothy to hold fast,

I. He mentions the apostasy of many from the doctrine of Christ, v. 15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, John vi. 66.

II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, v. 16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, v. 17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, v. 16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?

III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jude 21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.

CHAP. I. Verſe 1. Paul an Apoſtle, &c]

THe Preface of this Epiſtle ſeems to be an abbridgement of that of the Epiſtle to the Romans. See the Notes there.

Which is in Chriſt Jeſus] All out of Chriſt are living carcaſes, walking ſepulchres of themſelves.

Verſe 2. Grace, mercy, and peace] See the Note on 1 Tim. 1.2.

Verſe 3. Whom I ſerve from my fore-fathers-] Thoſe twelve Tribes, that ſerved God inſtantly day and night. Act. 26.7. That was a deſperate reſolution of the Heathen Oratour, T[illegible: 1 letter]l. de nat. deo. l. 3. Me ex ea opinione, quam à majoribus accepi de cultu Deorum immortalium nullius unquam oratio, aut docti, aut indocti movebit. I will never ſtir an inch from the religion of my fore-fathers, for any mans perſwaſion. Paul forſook his Phariſaiſme to ſerve God, as Abraham, Iſaac and Jacob had done with a pure conſcience.

Verſe 4. Being mindeſull of thy tears] Timothy was a man of many tears,Act and Mon. ſol 1457. ſo was David, Paul, Luther, Bradford, of whom it is ſaid, that he did ſeldome eat, but he bedewed his trencher with tears, and that few daies paſſed him without plenty of tears ſhed, before he went to bed: —[non-Latin text not transcribed] Ibid.

Verſe 5. In thy Grandmother Lois, and mother] A ſweet happine[illegible: 2 letters]e to any childe to have a good mother and grandmother. For theſe have great opportunity of dropping good things into their little Lemuels, as being much about them. The mothers of the Kings of Judah are conſtantly mentioned: and as they were good or evil, ſo were their children Partus ſequitur ventrem. The birth follows the belly.

Verſe 6. Stirre up the gift] Blow up thy ſmaller ſpark into a flame. Grace in us is like a dull ſea-cole fire (ſaith one) which if not now and then blown and ſtirred up, though there be no want of fuell, [non-Latin text not transcribed]. yet will of it ſelf at length die and go out. The word here uſed by the Apoſtle is Plato's word. The Apoſtle ſeems to have bin well read in Plato's writings.

Verſe 7. The ſpirit of fear] [non-Latin text not transcribed], called elſwhere the ſpirit of bondage, [non-Latin text not transcribed], Rom. 8.15. The law will convince the judg[illegible: 1 letter]ment: but 'tis the Goſpel that convinceth the luſt and he affection.

Of power, and of a ſound minde] Theſe two fitly ſtand together. Sin unrepented of, lies rotting at the heart, and by rotting weakneth it: as a rotten rag hath no ſtrength.

Verſe 8. Afflictions of the Goſpel] Affliction is Evangelij genius, ſaith Calvin. Hence it is called the word of Christs patience, Revel. 2.

According to the power of God] For unleſſe he ſupport us by his power, we ſhall never bear up in affliction.

Verſe 9. With an holy calling] All that follows (to thoſe words in the end of verſ. 10. Through the Gospel) comes in by a Parentheſis, and is ſo to be read.

Verſe 10. By the appearing] By his coming in the fleſh: of which alſo the Pſalmiſt ſpeaketh, Pſ. 96.13.

Brought life and immortality to light] As he drew light out of darkneſſe at the creation. And as he then made light on the firſt day of the week, ſo on the ſame day he aboliſhed death, &c. by his reſurrection from the dead.

Ver. 11. A teacher of the Gentiles] His writings therefore ſhould be the more highly prized and ſtudied by us Gentiles, as being properly ours: like as Pſ. 127. was a Song made (ſpecially) for Solomon.

Verſe 12. I know whom I have [illegible: 1 letter]rusted] Here was not a faint hope, or a conjecturall confidence, but a plerophory of ſaith.Bernard. The reaſon where of is thus rendered by a Father, Quia in charitate nimia adoptavit me, quia verax in promiſſione, & potons in exhibitione, becauſe God who of his free grace hath adopted me, is both able and faithfull to fulfill his promiſes.Luth. apud Jo. Manliam. That was a notable ſpeech of Luther, Ipſe viderit ubi anima mea man ſura fit, qui pro caſic ſollicitus [illegible: 2 letters]it, ut vitam pro ea poſuerit. Let him that died for my ſoul, ſee to the ſalvation of it.

That which I have committed] A childe that hath any precious thing given him, cannot better ſecure it, then by putting it into his fathers hands to keep: ſo neither can we better provide for our ſouls ſafety, then by committing them to God. Aug de bo[illegible: 1 letter]o perſ[illegible: 1 letter]u [illegible: 1 letter]hap 6. Tutiores aurem vivimus, ſi totum D[illegible: 1 letter]o damus, non autem nos illi [illegible: 1 letter]x parte & nobis ex parte committimus. We ſhall be ſure to be ſafeſt, if we commit our ſelves wholly to God: and ſeek not to part ſtakes with him therein. The ſhip that is part in the water, and part an the mud, is ſoon beaten in pieces.

Verſe 13. Hold faſt the ſorm] The catechiſticall principles, that method, ſyſtem, ſhort ſumms of Divinity that St Paul had compiled for Timothies uſe; called here not only a form, as Rom. [non-Latin text not transcribed]. 6.17. but a ſhort form, or brief method; ſuch as hath both perſpicuity and brevity.

Verſe 14. That good thing that was &c.] Thy crown of recompence, Revel. 3.11. Or thy Converts, thy crown of rejoycing,Theophyl. I Theſſ. 2.19. Or the purity of thy doctrine, 1 Tim. 6.20.

Verſe 15. All they which are in Aſia] All the Miniſters there.Revel 6.13. [illegible: 1 word] 16.[illegible: 1 letter].[illegible: 1 letter]6. Theſe ſtats fell from heaven, as faſt as me fig-tree makes abort, with any never ſo light and gentle a winde.

Phygellus and Hermogenes] Famous only for their recidivation and apoſtaſie. Hermogenes took after Hormogene[illegible: 1 letter] the retrograde Rhetorician; who at 22 years of age was an excellent Oratour, but by 24. Mente [illegible: 1 letter]apſus eſt, forgat all his skil, [illegible: 1 letter]nd became a very dunce,G. Rhodigin l. 11. c. 40. Null à evidente causâ, ſaith mine authour.

Verſe 16. He oft reſreſh[illegible: 1 letter]d me] Gr. [non-Latin text not transcribed]. Poured cold water upon me, as that Angel did upon the wracked limbs of Theodorus the Martyr, mentioned by Socrates and Ruſſinus in the daies of Julian the Apoſtate.

Verſe 17. He ſought me out very diligently] Whit vehement deſire and intention of affection: not as a coward ſeeks after his enemy, [non-Latin text not transcribed]. whom he hopes he ſhall never finde; but as Saul ſought David, or as the wiſe men the babe of Bethlehem, &c.

Verſe 18. The lord] That is, God the Father grant he may finde mercy of the Lord, that is, of God the Son, as Jehovah from Jehovah, Gen. 19.24.

That he may ſinde] For his care in finding out me, v. 17.

Paul, an apostle of Jesus Christ. Rom 1:1.

By the will of God. Called to be an apostle in accordance with the Divine will and purpose. Gal 1:1.

According to the promise of life which is in Christ Jesus. In accordance with the great promise of eternal life through the Saviour; that is, he was called to be an apostle to carry out the great purpose of human salvation. Comp. Eph 3:6. God has made a promise of life to mankind through faith in the Lord Jesus, and it was with reference to this that he was called to the apostleship.

(a) "promise" Eph 3:6

To Timothy, my dearly beloved son. 1Timm 1:2.

Grace, mercy, and peace, etc. Rom 1:7.

(b) "beloved son" 1Timm 1:2

I thank God, whom I serve from my forefathers. Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being of the same nation with himself; though it may be that he also included his more immediate ancestors, who, for anything known to the contrary, may have been distinguished examples of piety. His own parents, it is certain, took care that he should be trained up in the ways of religion. Comp. Php 3:4, Php 3:5; Acts 26:4; Acts 26:5. The phrase "from my forefathers," probably means, after the example of my ancestors. He worshipped the same God; he held substantially the same truths; he had the same hope of the resurrection and of immortality; he trusted to the same Saviour having come, on whom they relied as about to come. His was not, therefore, a different religion from theirs; it was the same religion carried out and perfected. The religion of the Old Testament and the New is essentially the same. Acts 23:6.

With pure conscience. Acts 23:1.

That without ceasing. Comp. Rom 12:12, 1Thes 5:17.

I have remembrance of thee in my prayers night and day. Php 1:3, 1:4.

(c) "serve" Acts 23:1 (*) "from my forefathers" "After" (d) "pure conscience" Heb 13:18

Greatly desiring to see thee. See 2Ti 4:9,21. It was probably on account of this earnest desire that this epistle was written. He wished to see him, not only on account of the warm friendship which he had for him, but because he would be useful to him in present circumstances. See Intro., paragraph 3.

Being mindful of thy tears. Alluding probably to the tears which he shed at parting from him. The occasion to which he refers is not mentioned; but nothing is more probable than that Timothy would weep when separated from such a father and friend. It is not wrong thus to weep, for religion is not intended to make us stoics or savages.

That I may be filled with joy. By seeing you again. It is easy to imagine what joy it would give Paul, then a prisoner, and forsaken by nearly all his friends, and about to die, to see a friend whom he loved as he did this young man. Learn, hence, that there may be very pure and warm friendship between an old and young man, and that the warmth of true friendship is not diminished by the near prospect of death.

(e) "desiring" 2Ti 4:6

When I call to remembrance the unfeigned faith that is in thee. 1Timm 1:5. On the faith of Timothy, 1Timm 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 Acts 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 here mentioned.

And in thy mother Eunice. In Acts 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 favour of the genuineness of the New Testament.

(f) "unfeigned faith" 1Timm 4:6 (g) "mother" Acts 16:1

That thou stir up the gift of God. Gr., 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. 1Timm 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; for

(1.) it is expressly said 1Timm 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, 1Timm 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. 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 recognised by his ordination. It does not imply that any mysterious influence had gone from the hands of the ordainers, parting any holiness to Timothy which he had not before.

(a) "Gift of God" 1Timm 4:14

For God hath not given us the spirit of fear. A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbably modest and diffident.

But of power. Power to encounter foes and dangers; power to bear up under trials; power to triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy courage. Comp., however, Lk 24:49.

And of Love to God and to the souls of men. The tendency of this also, is to "cast out fear," 1Jn 4:18, and to make the mind bold and constant. Nothing will do more to inspire courage, to make a man fearless of danger, or ready to endure privation and persecution, than love. The love of country, and wife, and children, and home, makes the most timid bold when they are assailed; and the love of Christ and of a dying world nerves the soul to great enterprises, and sustains it in the deepest sorrows.

And of a sound mind. The Greek word denotes one of sober mind; a man of prudence and discretion. The state referred to here is that in which the mind is well balanced, and under right influences; in which it sees things in their just proportions and relations; in which it is not feverish and excited, but when everything is in its proper place. It was this state of mind which Timothy was exhorted to cultivate; this which Paul regarded as so necessary to the performance of the duties of his office. It is as needful now for the minister of religion as it was then.

(b) "fear" Rom 8:15, 1Jn 4:18 (c) "power" Lk 24:49

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. Jn 3:11,32,33, 7:7. Comp. Acts 10:42, 20:24; 1Cor 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. Comp. Eph 3:1, 6:20, Php 1:13,14,16; Col 4:3,18, 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. Comp. 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.

(d) "partaker" Col 1:24

Who hath saved us. Mt 1:21. He has brought us into a state in which salvation is so certain, that Paul could speak of it as if it were already done.

And called us. Rom 8:28; Rom 8:30.

With an holy calling. A calling which is in its own mature holy, and which leads to holiness. Comp. Eph 4:1; Php 3:14; Heb 3:1.

Not according to our works. Tit 3:6; Eph 2:8, Eph 2:9. The idea is, that our own works have nothing to do in inducing God to call us. As, when we become Christians, he does not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would perform such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts.

But according to his own purpose and grace. Rom 9:11; also Rom 9:12-13,16; Eph 1:4,6.

Which was given us in Christ Jesus before the world began. That is, which he intended to give us, for it was not then actually given. The thing was so certain in the Divine purposes, that it might be said to be already done. Comp. Rom 4:17.

(e) "saved us" Mt 1:21 (f) "called" Rom 8:28,30 (g) "not according" Tit 3:5 (h) "purpose" De 7:7,8 (i) "before" Eph 1:4

But 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. On the meaning of the expression here, 1Cor 15:54. Comp. 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" φωτιζω-- means to give light, to shine; then to give light to, to shine upon; and then to bring to light, to make known. Rob. Lex. 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 heathen, were certainly very obscure, and their hopes very faint. The hope of a future state is styled by Cicero, Futurorum quoddam augurinto sieculorum-- 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, God only 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. Comp. Acts 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 1Cor 15:42. It is used in reference to the body, in 1Cor 15:42,53,54. 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.

(j) "manifest" 1Pet 1:20 (k) "death" 1Cor 15:54 (l) "life" Jn 5:24-29

Whereunto I am appointed a preacher. That is, I am appointed to make these truths known. Eph 3:7, Eph 3:8.

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. Col 1:24.

Nevertheless I am not ashamed. Comp. Rom 1:16.

For I know whom I have believed. Marg., 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. 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 intereats 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. Learn hence,

(1.) that religion consists in committing the soul to the care of the Lord Jesus; because

(a) we feel that we cannot secure its salvation ourselves;

(b) it is by nature in danger;

(c) if not saved by him, it will not be saved at all.

(2.) That 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 intrusted to him, and all depends on his fidelity.

(3.) It is done by the true Christian with file 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, (comp. Jn 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 other 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.

(a) "nevertheless" Rom 1:18 (1) "whom I have believed" "trusted" (b) "have committed"

Hold fast the form of sound words. 1Timm 1:3. On the Greek word here rendered "form," 1Timm 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. Archbishop Tilotson 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. Comp. 1Timm 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.

(c) "fast" Rev 2:25 (d) "form" Rom 6:17 (e) "sound words" 1Timm 6:3

That good thing which was committed unto thee. 1Timm 6:20. The reference here in the phrase, "that good thing committed to thee," is to the sound Christian doctrine with which he had been intrusted, and which he was required to transmit to others.

Keep by the Holy Ghost. By the aid of the Holy Ghost. One of the best methods of preserving the knowledge and the love of truth is to cherish the influences of the Holy Spirit.

(a) "good thing" 1Timm 6:20 (*) "Holy Ghost" "Spirit"

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 of Asia Minor. Acts 2:9; Acts 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." Pict. Bib.

It is a end 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.

(b) "all" Acts 19:10 (c) "turned away" 2Ti 4:10,16

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. Comp. 2Ti 4:19. H e 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 honourable to him, and for his family the apostle felt a warm interest on account of the kindness which he had shown 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 seventy 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 wants.

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, Php 1:13,14,16, Col 4:3,18; Phm 1:10; Acts 28:20.

(d) "Onesiphorus" 2Ti 4:19 (e) "chain" Acts 28:20

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 every one, 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 endeavour 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," Mt 25:36.

The Lord grant unto him that he may find mercy of the Lord in that day. The day of judgment. 2Ti 1:12. This proves that Onesiphorus was then alive, as Paul would not offer prayer for him if he were dead. The Papists, indeed, argue from this in favour 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 in prison 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. tie 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 4:16. He never swerved in his affections. He had been kind to him in former years of comparative honour, 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 is about to die. 2Ti 4:16.

(f) "that day" Mt 25:34-40

In these verses, we have the penman of this epistle described, by his name, Paul; by his office, an apostle; by the person that sent him, Jesus Christ; by the end of his mission to preach, the promise of life; that is, the gospel in which the promise of life eternal is contained.

Note here, 1. That it is God's call, and not barely God's permission; his commanding will, and not barely his permitting will, which must warrant a person's undertaking the sacred office, and prove him a true minister of Jesus Christ; Paul an apostle by the will of God.

Note, 2. That as Adam brought the sentence of death upon us all, and the promise of life is made to us in and through Jesus Christ; so that the promise of life must have ministers to proclaim it, and to preach this promise is their proper work.

Observe, 2. The person described, to whom this epistle is directed, and that by his name, Timothy; by his relation, a son; by his affection. a beloved son, a dearly beloved son.

Some think St. Paul calls him his son, because converted by him to Christianity; others, because more thoroughly instructed, edified, and encouraged by our apostle; possibly because he was assistant to him, a co-worker and fellow-labourer with him in the work of the gospel, and for that reason most affectionately beloved by him.

From whence learn, With what fervour of sincere affection the ministers of Christ should love one another, speak respectfully of each other, secure the reputation one of another, strengthen each other's hands, and encourage one another's hearts in the work of God. We have little love from the world;

Lord! how sad is it that we should have less one for another? Behold here how St. Paul's and his assistant Timothy's heart were knit one to another; like father and son, to the great reputation, as well as successful furtherance, of the gospel.

Observe, 3. The apostle's salutation, in form of a prayer; Grace, mercy, and peace from God our Father, and Christ Jesus our Lord.

Learn hence, That all spiritual blessings flow from God as the Father in Christ unto us; and that no grace, mercy, or peace can be had from God the Father, but in, by, and through our Lord Jesus Christ.

But how could Paul, before conversion, be said to serve the God of his forefathers with a pure conscience, when he was a persecutor, and the chief of sinners?

Ans. The meaning is, That he worshipped the same God, and the only true God, which his forefathers worshipped, Abraham, Isaac, and Jacob; and that he worshipped him in sincerity, according to his conscience, and the measures of light then received.

Learn hence, That the church before Christ had the same faith, the same object of faith, and worshipped God, the same God, under the law, with us under the gospel: I thank God, whom I serve from my forefathers.

Behold here the ministers duty in a more especial manner, to be much in prayer one for another; they stand greatly in need of this mutual help to strengthen each other's hands, and encourage one another's hearts in the ways of God: They should therefore, without ceasing, remember one another at the throne of grace.

Observe here, The vehemency of affection which our apostle expresses towards Timothy; he desired, greatly desired, to see him, and with the sight of him to be filled with joy.

Note, That though we must love all Christians, with a sincere love, yet we may love some Christians with a more fervent love than others; choice and useful Christians, endearing and endeared friends, may and must be beloved above others: I desire greatly to see thee, &c.

Observe farther, St. Paul declares how mindful he was of Timothy's tears; perhaps a flood of tears were shed at their last parting one from another. The best of men have a propension to weeping, and upon occasion, have shed tears; so had Jacob, Joseph, David, and Christ himself. True goodness promotes compassion; good men ever have been, and are men of tender and compassionate dispositions.

This is another reason why St. Paul so earnestly desired a sight of his dear son Timothy, namely, a remembrance of his faith, as well as of his tears; which faith is described by the qulaity of it, unfeigned; by the effect of it, it dwelt; by the subjects wherein, in Lois, Eunice, and Timothy; by the order in which, first, in the grandmother Lois, then in the mother Eunice, and lastly, in the child Timothy.

Learn hence, That it is a most desirable and blessed thing when there is a succession of believers in a family, and to see faith transmitted down to posterity, when grandmother, mother, and grandchild, all walk in the truth.

Thus here: And whereas Timothy received the advantage of a religious education from those two holy women, Lois and Eunice, we learn, That God often blesses the labours and examples of holy women, to raise up excellent instruments in his church.

Observe here, 1. St. Paul's care in putting Timothy in remembrance of his duty, though he very well knew it before: Wherefore, I put thee in remembrance. None are so well instructed in their duty, but they may and ought sometimes to be put in remembrance of what their duty is.

Note, 2. The duty which St. Paul puts him in remembrance of; namely, to stir up the gift of God, which was in him, by putting on of the apostle's hands.

Where observe, 1. What the gift was which he advises should be stirred up: namely, the Holy Ghost, in its ministerial gifts and sanctifying graces; particularly, a divine power, which disposed and enabled him to teach and live, to act and do, answerably to the duties incumbent upon him as a minister of Jesus Christ.

Observe, 2. What care Timothy must take of this gift; namely, to stir it up: The word is a metaphor taken from fire, which, if not stirred up, grows dead, and gives little heat. They that have received much grace, and many gifts from the Holy Spirit, may yet be wanting to themselves in stirring them up. This stirring up the gift of God in Timothy, respects either the means that are to be used in order to the duty, such are prayer, reading, meditation; or the duty itself, which consists in feeding the flock of God, in reforming abuses in the church of God, and in enduring hardship as a good soldier of Jesus Christ.

Observe, 3. How this gift was bestowed upon Timothy; namely, by putting on of the apostle's hands, together with the hands of the presbytery, 1Tim 4:14. The authority and power was given by the apostle, the presbytery concurring as his assistants. St. Paul did not lay on hands without the presbytery, much less did the presbytery lay on hands without the apostle, but he and they in conjunction.

From the whole, learn, That no persons, especially ministers, ought to suffer the gifts and graces of God's Holy Spirit to remain in them unexcited and unstirred up: Stir up the gift of God that is in thee.

Here our apostle exhorts Timothy to an holy courage and undaunted resolution in the execution of his office. As if he had said, "Be not discouraged by persection: for God hath not given us, his messengers, the spirit of fear, but of courage and fortitude; fearless we are of the frowns of men: Also the spirit of love, love to God and the souls of men, which will make the ministers of God indefatigable in their endeavours for the good of souls; Likewise the spirit of a sound mind, which enables God's ministers to curb their passions, inordinate lusts, desires, and perturbations of mind; an admirable spirit to know when to be angry and severe, and when to be mild and gentle."

Learn hence, That love is the genuine principle of obedience, and ought to be that frame of spirit, that inward affection of mind, from whence all our services to God and our neighbour do proceed.

Thus having fortified Timothy against fear, in the seventh verse, he next fortifies him against shame, in the eighth verse: "Be not thou ashamed of the testimony of our Lord; that is, of giving testimony of the gospel of our Lord, whether by preaching of it, or suffering for it; Nor be ashamed of me his prisoner: for I do not suffer as a malefactor; nay, be thou a cheerful partaker of the same sufferings as myself, and for the same cause with myself, according to the power of God; that is, being strengthened with the almighty power of God."

Learn hence, That the ministers of the gospel are to take great care that they be always ready to suffer reproach for the gospel, but that they never be a reproach unto the gospel. Suffering for Christ will be sweet, if it be not imbittered by sinning against Christ.

As if the apostle had said, "To fortify thee against the fear of those persecutions, and to arm thee against the shame of those reproaches, which may probably attend thee in the work of the gospel, consider, that the God whom thou servest in this employment, is he that hath saved us, and called us with an holy calling: Called us first, to Christianity, and then to this holy function of the ministry; but to neither of them according to the merit of our works; as if we had done any thing to deserve either of these favours at his hands; but according to his own purpose and grace, given us in Christ before the world began: that is, which from all eternity he decreed and determined to accomplish by Jesus Christ: which gracious purpose of his is now clearly discovered by our Saviour Jesus Christ's coming into the world; who hath abolished death, and brought life and immortality to light; that is, made a fuller and clearer discovery of it by the gospel; to preach which gospel I am a commissioned apostle, and for this I suffer; and God help you, when thereunto called, to suffer with me."

Learn hence, 1. That God himself is the author of man's salvation; He hath saved us: That effectual vocation doth accompany salvation; That the Christian's calling is an holy calling; that it is also an act of free and gracious favour in God to call; who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace.

Learn farther, That God's purpose or eternal decree to save before all time was manifested by Christ's appearing in time; But now is made manifest by the appearing of our Saviour Jesus Christ.

Observe also, The happy effects of Christ's appearing:

1. To abolish death; not to root it at present out of the world, but to take away its dominion, its dread and terror, the whole power and disposal of it, I am alive, and have the keys of life and death. Rev 1:18

2. To bring life and immortality to light; that is, immortal life more clearly manifested and discovered.

Note here, 1. That the soul of man is immortal, and that there is another state, an immortal state, which remains for men after this life; otherwise, the justice of God's providence could not be sufficiently vindicated; but upon the supposal of a future state of immortality, it may. An account of the unequal providences of God in this world, is easy to him that believes the certainty of another; as good and evil are at present different in their natures, so shall they be in their rewards.

Note, 2. That the greatest discovery that ever was made of life and immortality to lost sinners, is made by Jesus Christ in the gospel. It was discovered, though darkly, to the Old Testament saints; but the discovery made of it by the gospel, as it was an unexpected discovery, a free and gracious discovery, so was it a more clear, more full, and final discovery of it; Christ hath abolished death, and brought life and immortality to light, &c.

For which cause, that is, "For the sake of the gospel, and not as an evil doer, I suffer patiently all afflictive evils, without either fear or shame, well knowing in whom I repose my faith and hope, my trust and confidence; and firmly believing that he is able to keep that which I have committed to him, my temporary life, yea, my eternal life, the life of my soul, my reward in heaven; I have committed all unto, and deposited all in God's hand, and I am sure he is both able and willing, he both can and will keep in safety, that which I have thus committed to him."

Note here, 1. That the knowledge of God must precede, or go before faith in God. I know in whom I have believed: Faith sees not him, in whom it believeth, but it knows him in whom it believeth.

Note, 2. There is no such way to secure the soul, as to commit it into God's hand; the way to make the soul safe, is to commit it to him to keep, and that in the way of well-doing.

By sound words, we are to understand the doctrine of the gospel; by a form of sound words, the truths and doctrine of the gospel methodically disposed and digested; to hold it fast, is, not to swerve from it in the course of our ministry, but pertinaciously to adhere to it, not parting with it ourselves, nor suffering it to be adulterated and corrupted by others.

This form of sound words some take to be the articles of our creed, in the words wherein we now have them, probably the same in sense, if not in words. This is called, That good thing 2Tim 1:14 which was committed to Timothy to keep: meaning, that summary of Christian doctrine which was committed to his care and keeping.

Learn hence, 1. That evangelical words are sound words: All gospel- truth is of an healing nature.

Learn, 2. That a form of sound words, or a methodical system, of gospel- truths, is very profitable both for ministers and people.

Learn, 3. That such a form of sound words is very faithfully to be retained, and very carefully to be kept unto.

Learn, 4. That faith and love are the hands whereby we are to hold fast gospel-truth; Hold fast the form of sound words in faith and love, which is in Christ Jesus.

Learn, 5. That as Christians are to hold these evangelical truths fast in their judgments, so are they to hold them forth in their lives and practices: Keep by the Holy Ghost which dwelleth in us; that is, the power and assistance of the Holy Ghost will not be wanting to our endeavours, to help our memory, love, and practice, if we be not wanting to ourselves.

By all in Asia, we are to understand very many, almost all, not every individual person: Some think they were teachers in Asia, others that they were private Christians; some that they were his companions and followers, who, when they saw him imprisoned, deserted and left him; and particularly, Phygellus and Hermogenes.

Yet, note here, 1. That he doth not tax them of apostasy from Christ, when he accuses them of forsaking him; it is too harsh to say, that those that forsake a particular ruler of the church, do forsake Christ himself.

Note, 2. In that he says, All that are in Asia are turned away from me, that sin may, and oft-times has the major vote on its side, the generality go one way, and usually the wrong way; sinners, like sheep, run after one another: like fish, swim down the stream together.

Our apostle having complained of many in Asia forsaking him, in the day of his sufferings in the foregoing verse; in this, he makes a grateful commemoration of the kindness of Onesiphorus towards him, who refreshed him with his Presence and relief, and was not ashamed of his chain, of his imprisonment, as others were.

Learn, 1. It is no new thing for the most holy and innocent servants of Christ to suffer hardship, imprisonment, banishment, yea, even death itself, for the sake of Christ; and when they do so, to have friends forsake, and turn their backs upon them. Prosperity affords many friends, more flatterers; but who regards the prisoner in bonds? who cares for looking upon the dial when the sun is off?

Learn, 2. That not to be ashamed of the saints in the day of their sufferings, but to own them, and administer to them in such a condition, is a certain sign of a sound and sincere Christian. Good Onesiphorus had this, amongst other evidences of his gracious state, that he was not ashamed to own a persecuted Paul in chains. Nay, he searched for the apostle very diligently, and found him; so far was he from hiding his eyes from him, and forsaking him, as the men of Asia did.

Observe next, Our apostle's fervent and affectionate prayer to God, abundantly to recompence this labour of love in Onesiphorus towards him: First, He begs mercy for his whole household, The Lord give mercy to the house of Onesiphorus.

Note, 1. How thankful the saints of God are for mercies received from God, by the hands of men.

Note, 2. That acts of Christian chrity to the suffering servants of Christ, do receive a considerable part of their reward, even here, in the hearty and affectionate prayers of the people of God on their behalf. How well did it fare with Onesiphorus and his household upon the score of St. Paul's prayer, "The Lord shew mercy to the house of Onesiphorus;" next he prays for Onesiphorus himself, The Lord grant that he may find mercy of the Lord in that day; that is, in the great day of judgment.

Learn hence, 1. That the holiest of men, and best of saints, will stand in need of mercy, much mercy, when they stand before God at the great day.

Learn, 2. That the merciful Christian, which was here shewn mercy to the ministers and members of Jesus Christ, may expect, and shall find mercy in that day, when they stand in need of mercy. They that shew mercy in the evil day, shall certainly find mercy in the great day; The Lord grant that he may find mercy of the Lord in that day.