2 Timothy 1

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2 Timothy 1:1

2 Timothy 1:1. ἀπόστολοςΧρ. Ἰησ. See note on 1 Timothy 1:1. διὰθελήματοςθεοῦ: This formula is found also in 1 and 2 Cor. Eph. and Col. See note on 1 Timothy 1:1, where it is pointed out that while the same ἐπιταγή may be said to be issued by God the Father and God the Son, θέλημα is always used of the Father’ s eternal purpose as regards the salvation of man (Romans 2:18; Romans 12:2; 2 Corinthians 8:5; Galatians 1:4; Ephesians 1:5; Ephesians 1:9; Ephesians 1:11; Colossians 1:9; Colossians 4:12; 1 Thessalonians 4:3; 1 Thessalonians 5:18, etc.). St. Paul believed that his own commission as an apostle was a part of God’ s arrangements to this end, one of the ways in which the Will manifested itself. κατʼ ἐπαγγελίανζωῆς, κ.τ.λ.: To be connected with ἀπόστολος. His apostleship was for the accomplishment of the promise, etc. See Romans 1:5, ἐλάβομεν … ἀποστολὴνεἰςὑπακοὴνπίστεωςἐνπᾶσιντοῖςἔθνεσιν. For the force of κατά with acc. see Winer-Moulton, Gram. p. 502. The notion is more largely expressed in the corresponding passage of Tit. (2 Timothy 1:2), ἐπʼ ἐλπίδιζωῆςαἰωνίονἤνἐπηγγείλατο … θεός. We must not suppose that there is any limitation in the reference of the expression here.

The mention of “ the promise of the life which is in Christ Jesus” (Galatians 2:19-20) is not intended as a consolation to Timothy (as Chrys., Bengel), nor was it even specially suggested by his own near approaching death. The preciousness of that promise is never wholly absent from the minds of Christians; though of course it comes to the surface of our consciousness at crises when death is, or seems to be, imminent.

2 Timothy 1:2

2 Timothy 1:2. ἀγαπητῷ: On the variation here from γνησίῳ, which occurs in 1 Timothy 1:2 and Titus 1:4, see the note in the former place. 2 Timothy 1:5 proves that St. Paul did not wish to hint that Timothy had ceased to be his γνήσιοντέκνον. Timothy is St. Paul’ s τέκνονἀγαπητόν also in 1 Corinthians 4:17. ἀγαπητός is complete in itself: it does not require the explanatory addition, ἐνπίστει, or κατὰκοινὴνπίστιν. χάρις, κ.τ.λ.: See note on 1 Timothy 1:2.

2 Timothy 1:3

2 Timothy 1:3. χάρινἔχω: The expression of thanksgiving in the exordium of an epistle is usually prefaced by St. Paul with εὐχαριστῶ (Romans 1:8, 1 Corinthians 1:4, Philippians 1:3, Philemon 1:4; εὐχαριστοῦμεν Colossians 1:3, 1 Thessalonians 1:2; οὐπαύομαιεὐχαριστῶν, Ephesians 1:16; εὐχαριστεῖνὀφείλομεν, 2 Thessalonians 1:3). A comparison of these passages makes it evident that χάρινἔχω is to be connected with ὑπόμνησινλαβὼν, κ.τ.λ.; ὡςἀδιάλειπτον—πληρωθῶ being a parenthetical account of St. Paul’ s state of mind about his absent friend, while μεμνημένος—δακρύων is also a parenthetical clause. The thanksgiving is for the grace of God given to Timothy (cf. esp. 1 Corinthians 1:4; 1 Thessalonians 1:2; 2 Thessalonians 1:3); and the expression of thankfulness is called forth whenever St. Paul calls him to mind, unceasingly in fact.

The use of χάρινἔχω in 1 Timothy 1:12 is not a parallel case to this. The phrase is quoted from the papyri by Dean Armitage Robinson, Ephesians, p. 283. ᾧλατρεύωἀπὸπρογόνωνκ.τ.λ.: Two thoughts are in St. Paul’ s mind: (a) the inheritance of his religious consciousness from his forefathers, and (b) the continuity of the revelation of God; the same light in the New Covenant as in the Old, only far brighter. If St. Paul had been asked, When did you first serve God? he would have answered, Even before God separated me from my mother’ s womb for His service. St. Paul was conscious that he was the result of generations of God-fearing people. His inborn, natural instincts were all towards the service of God. (See Acts 22:3; Acts 24:14; Romans 11:1; 2 Corinthians 11:22; Philippians 3:5). Moreover St. Paul always maintained that the Gospel was the divinely ordained sequel of Judaism; not a new religion, but the fulfilment of “ the promise made of God unto our fathers” (Acts 26:6; see also Acts 23:6, Acts 24:14). ἐνκαθαρᾷσυνειδήσει: Compare the claim he makes, Acts 23:1; Acts 24:16; 1 Corinthians 4:4; 2 Corinthians 1:12; 1 Thessalonians 2:10; and for the language here see note on 1 Timothy 1:5. ὡς is best rendered as (Winer-Moulton, Gram. p. 561, where Matthew 6:12, Galatians 6:10 are cited in illustration). The R.V. how (so Alf.) implies that the cause for thankfulness is the unceasing nature of St. Paul’ s remembrance of Timothy; the A.V. that (quod, Vulg.) refers the cause to the remembrance itself. Romans 1:9 is not a parallel instance of ὡς. ἀδιάλειπτον—δεήσεσίνμου: A regular epistolary formula, as is evidenced by the papyri; though no doubt in St. Paul’ s case it corresponded to reality. See his use of it in reff. and Dean Armitage Robinson, Ephesians, pp. 37 sq., 275 sqq. esp. p. 279, sq. on the formula μνείανποιεῖσθαι, from which this passage is a remarkable variation. νυκτὸςκαὶἡμέρας is connected by the R.V. with ἐπιποθῶν. In 1 Thessalonians 2:9; 1 Thessalonians 3:10, the phrase unquestionably is connected with what follows. On the other hand, in 1 Timothy 5:5 it comes at the end of a clause; and in this place the A.V. connects it with ταῖςδεήσεσίνμου. This is certainly right, on the analogy of 1 Thessalonians 3:10, where see Milligan’ s note. Alf. and Ell. connect it with ἀδιάλειπτονἕχω. ἐπιποθῶνσεἰδεῖν: a Pauline expression. See reff. ἰδεῖν is not expressed in 2 Corinthians 9:14, Philippians 1:8; Philippians 2:26.

2 Timothy 1:4

2 Timothy 1:4. μεμνημένος—δακρύων: Parenthetical. St. Paul’ s longing was made keener by his recollection of the tears Timothy had shed at their last parting. So Chrys. fixes the occasion. We are reminded of the scene at Miletus, Acts 20:37. Bengel, comparing Acts 20:19, thinks that reference is rather made to an habitual manifestation of strong emotion. At that time, and in that society, tears were allowed as a manifestation of emotion more freely than amongst modern men of the West. χαρᾶςπληρωθῶ: For πληρόω with a genitive, cf. Romans 15:13-14. It takes a dat., Romans 1:29, 2 Corinthians 7:4, cf. Ephesians 5:18; an acc., Philippians 1:11, Colossians 1:9.

2 Timothy 1:5

2 Timothy 1:5. ὑπόμνησινλαβών: Having been reminded. Not to be connected with the clause immediately preceding, as R.V.m. ὑπόμνησις, a reminder, i.e., an act of recollection specially excited by a particular person or thing, thus differs from ἀνάμνησις, which is self-originated (so Ammonius Grammaticus, quoted by Bengel). Ell. compares for the thought Ephesians 1:15. For this use of λαμβάνω, cf. Romans 7:8; Romans 7:11 (ἀφορμὴνλ.), Hebrews 2:3 (ἀρχὴνλ.), Hebrews 11:29; Hebrews 11:36 (πεῖρανλ.), 2 Peter 1:9 (λήθηνλ.). The fact that St. Paul received this reminder of Timothy’ s faith suggests that there were other aspects of his conduct— possibly as an administrator— which were not wholly satisfactory. His unfeigned faith made up for much. ἥτιςἐνῴκησενκ.τ.λ.: ἐνοικέω is used in Romans 8:11 and 2 Timothy 1:14 of the indwelling of the Holy Spirit; and in Colossians 3:16 of the Word of Christ. In 2 Corinthians 6:16, ἐνοικήσω is added in the quotation from Leviticus 26:12 to ἐνπεριπατήσω. Tisch. and W.H. read ἐνοικοῦσα for οἰκοῦσα in Romans 7:17. Timothy’ s faith was hereditary as St. Paul’ s was. πρῶτον does not mean that Lois was the first of her family to have faith, but that it dwelt in her, to St. Paul’ s knowledge, before it dwelt in Timothy. It is to be observed that it is implied that the faith of God’ s people before Christ came is not different in kind from faith after Christ has come. μάμμῃ: an infantile equivalent in early Greek for μήτηρ, is used in later Greek for τήθη, grandmother. It occurs, e.g., in 4Ma 16:9, οὐκὄψομαιὑμῶντέκνα, οὐδὲμάμμηκληθεῖσαμακαρισθήσομαι. See also Moulton and Milligan, Expositor, vii., vii. 561. Λωίδι: Since Timothy’ s father was a Greek, and his mother a Jewess (Acts 16:1), we may conclude that Lois was the mother of Eunice (see art. in Hastings’ D. B.). Εὐνίκῃ: See art. in Hastings’ D. B., where Lock notes that the curious reading of cursive 25 in Acts 16:1, υἱὸςγυναικόςτινοςἸουδαίαςχήρας, and the substitution of χήρας for Ἰουδαίας in Gig., fuld[306] “ may embody a tradition of her widowhood” . [306]uld. Cod. Fuldensis πέπεισμαι: The other examples of St. Paul’ s use of this word (see reff.) give no support to the notion of Thdrt. (followed by Alf.) that πέπεισμαι here has the force of our I am sure, I am certain, when we wish to hint gently that we desire reassurance on the point about which we express our certainty. In all the places in which St. Paul uses πέπεισμαι he is anxious to leave no doubt as to his own certitude. Nevertheless, in this case, it was quite possible for him to be perfectly certain that unfeigned faith animated Timothy, and at the same time to have misgivings (2 Timothy 1:7) as to Timothy’ s moral courage in dealing with men. We supply ἐνοικεῖ after σοί.

2 Timothy 1:6

2 Timothy 1:6. διʼ ἣναἰτίαν: not so much “ because I am persuaded of thine unfeigned faith” (Theoph., Thdrt.), as, “ because this faith does of a surety dwell in thee” . We are most fruitfully stimulated to noble action, not when we know other people think well of us, but when their good opinion makes us recognise the gifts to us of God’ s grace. Faith, as well as salvation, is the gift of God, Ephesians 2:8. Except in this phrase (see reff. and Acts 28:20), αἰτία is not found elsewhere in Paul. It is common in Matt., Mark, John, and Acts. ἀναζωπυρεῖν: In both places cited in reff.— the only occurrences in the Greek Bible— the verb is intransitive: his, or their, spirit revived. Chrys. well compares with the image suggested by ἀναζωπυρεῖν “ quench not the Spirit,” 1 Thessalonians 5:19, where by “ the Spirit” is meant His charismatic manifestations of every kind. It is interesting to note in this connexion that ἀναζωπυρεῖνφαντασίας is opposed to σβεννύναι in M. Antoninus, vii. 2 (quoted by Wetstein). τὸχάρισματοῦθεοῦ: This expression refers to the salvation of the soul by God’ s grace, in Romans 6:23; Romans 11:29. The narrower signification, as here, of a gift given to us to use to God’ s glory is χάρισμαἐκθεοῦ, 1 Corinthians 7:7, or more usually simply χάρισμα. The particular nature of the gift must be determined by the context. In this case it was a charisma that was exercised in a spirit not of fearfulness We can scarcely be wrong, then, if we suppose the charisma of administration and rule to be in St. Paul’ s mind rather than “ the work of an evangelist” (ch. 2 Timothy 4:5). So Chrys., “ for presiding over the Church, for the working of miracles, and for every service” . διὰτῆςἐπιθέσεως—μου: See note on 1 Timothy 4:14, where it is pointed out that we have no right to assume that hands were laid on Timothy once only. Thus Acts 9:17; Acts 13:3 are two such occasions in St. Paul’ s spiritual life. There may have been others.

2 Timothy 1:7

2 Timothy 1:7. οὐγὰρἔδωκενἡμῖν: The γάρ connects this statement with the exhortation preceding in such a way as to suggest that God’ s gift “ to us” of a spirit of power is in the same order of being as the charisma imparted to Timothy by the laying on of St. Paul’ s hands. The question is, then, To whom is reference made in ἡμῖν? We can only reply, The Christian Society, represented by the apostles on the Day of Pentecost. (The aor. ἔδωκεν points to a definite occasion). Then it was that the Church began to receive the power, δύναμις, which had been promised (Luke 24:49; Acts 1:8) by the Lord, and realised by the apostles collectively (Acts 4:33; 1 Corinthians 4:20; 1 Corinthians 5:4), and individually (Acts 6:8; 1 Corinthians 2:4; 2 Corinthians 6:7; 2 Corinthians 12:9). Whatever special charismata are bestowed on the ministers of the Church at ordination, they are a part of the general stream of the Pentecostal gift which is always being poured out by the ascended Lord. πνεῦμαδειλίας: It is simplest to take πνεῦμα here as a comprehensive equivalent to χάρισμα, as in 1 Corinthians 14:12, ζηλωταίἐστεπνευμάτων. God did not infuse into us fearfulness, etc. The gen. after πνεῦμα, in this and similar cases, Romans 8:15 (δουλείας, υἱοθεσίας), Romans 11:8 (κατανύξεως), 1 Corinthians 4:21, Galatians 6:1 (πραΰτητος), 2 Corinthians 4:13 (πίστεως), Ephesians 1:17 (σοφίας, κ.τ.λ.), expresses the prominent idea, the term πνεῦμα adds the notion that the quality spoken of is not self-originated. The personal Holy Spirit is not meant unless the context names Him unambiguously, as in Ephesians 1:13. δειλία: fearfulness, timidity, timor. This is the right word here, as δουλείας is the right word in Romans 8:15. It is curious that in Leviticus 26:36, where B has δουλείαν A &c. have δειλίαν. See apparat. crit. There was an element of δειλία in Timothy’ s natural disposition which must have been prejudicial to his efficiency as a Church ruler. For that position is needed (a) force of character, which if not natural may be inspired by consciousness of a divine appointment, (b) love, which is not softness, and (c) self-discipline, which is opposed to all easy self-indulgence which issues in laxity of administration. σωφρονισμοῦ: sobrietatis. Better active, as R.V., discipline, first of self, then of others. See Blass, Grammar, p. 61.

2 Timothy 1:8-2

2 Timothy 1:8 to 2 Timothy 2:2. The leading thoughts in this section are (a) the Day of reward and judgment which is surely coming (2 Timothy 1:12; 2 Timothy 1:18), (b) the unreasonableness therefore of cowardly shame (2 Timothy 1:8; 2 Timothy 1:12; 2 Timothy 1:16), and (c) the necessity that Timothy should guard the deposit and hand it on (2 Timothy 1:14 to 2 Timothy 2:2). Be not ashamed, therefore, of the Gospel to which our Lord was not ashamed to testify; nor be ashamed of me, who am in prison because of testimony borne to Him and it. Share our sufferings in the strength given by God, whose power is displayed in the Gospel of life of which I was appointed a preacher. This is the direct cause of my present lot; but I am not ashamed; for I know the power of Him to whom I have committed myself in trust. Do you imitate His faithfulness: guard the deposit committed to you. I am not asking you to do more than some others have done. You know Onesiphorus and his work as well as I do.

When all turned their backs on me, he was not ashamed to make inquiries for me; and, finding me in prison, he constantly cheered me by his visits. May God bless him and his! Do you, then, welcome the strengthening grace of Christ, and provide for a succession of faithful teachers to preserve intact the sacred deposit of the faith.

2 Timothy 1:9

2 Timothy 1:9. τοῦσώσαντος, κ.τ.λ.: The connexion, as has been just remarked, is that our recognition at our baptism of God’ s saving and calling grace— He saved us and called us at a definite point of time (aor.)— ought to strengthen our faith in the continuance in the future of His gifts of power to us. On the insistence in this group of epistles on God’ s saving grace, see notes on 1 Timothy 1:1; 1 Timothy 2:4. καλέσαντοςκλήσειἁγίᾳ: To a holy calling, i.e., to a life of holiness, is less ambiguous than with a holy calling, which might mean “ a calling uttered by a Holy One,” or “ in holy language” . κλῆσις does not here mean the invitation (as in Romans 11:29), but, when qualified as here by an adj., it means the condition into which, or the purpose for which, we have been called (so ἡἄνωκλ., Philippians 3:14, ἐπουράνιοςκλ., Hebrews 3:1; and cf. 1 Corinthians 7:20). We have been “ called to be saints,” Romans 1:7, “ called into the fellowship of God’ s Son,” 1 Corinthians 1:9. οὐκατὰτὰἔργα: The sentiment is more clearly expressed in Titus 3:5, οὐκἐξἔργων … ἃἐποιήσαμενἡμεῖς. There is an echo in both places of the controversy, now over, concerning works and grace. Perhaps κατά is used in this clause to mark more vividly the antithesis to the next, κατὰἰδ. πρόθ., in which its use is more normal. See Ephesians 2:8, οὐκἐξὑμῶν, θεοῦτὸδῶρον. ἀλλὰκατὰἰδίανπρόθεσιν, κ.τ.λ.: The grace in which the divine purpose for man expresses itself was given to mankind before times eternal; mankind, sons of God, being summed up, concentrated, in the Son of God, whom we know now as Christ Jesus. In Him was present, germ-wise, redeemed humanity, to be realised in races and individuals in succeeding ages. We have here the same teaching about the Church and Christ as is more fully given in Ephesians and Colossians (see especially Ephesians 1:4). In Romans 16:25 the antithesis between a reality veiled in the past and now unveiled, or manifested, is expressed in language very similar to that of the passage before us: κατὰἀποκάλυψινμυστηρίουχρόνοιςαἰωνίοιςσεσιγημένουφανερωθέντοςδὲνῦν. πρὸχρόνωναἰωνίων: expresses the notion of that which is anterior to the most remote period in the past conceivable by any imagination that man knows of.

2 Timothy 1:10

2 Timothy 1:10. φανερωθεῖσαν: See note on 1 Timothy 3:16. Bengel calls attention to the fit juxtaposition of illustria verba: φανερωθεῖσαν, ἐπιφανείας, φωτίσαντος. διὰτῆςἐπιφανείας, κ.τ.λ.: See on 1 Timothy 6:14. The ἐπιφάνεια here must not be referred to the Incarnation, considered as having taken place at a particular moment in time. It includes it; the ἐπιφάνεια began then; and will be continued, becoming ever brighter and clearer, until its consummation, to which the term ἐπιφάνεια is elsewhere restricted. καταργήσαντος: We cannot, because of the absence of an article before the participles, safely translate, when he brought to nought, rather than, who brought to nought. Abolished does not express the truth. Christians all “ taste of death” as their Master did (John 8:52, Hebrews 2:9), though they do not “ see” it; and they are confident that they too will be “ saved out of death” (Hebrews 5:7). Death for them has lost its sting (Hebrews 2:14-15). It need not cause any difficulty that here the undoing of death is spoken of as past, whereas in 1 Corinthians 15:26; 1 Corinthians 15:54, it is “ the last enemy that shall be abolished” (see Revelation 20:14). We have a parallel in John 16:11, “ The prince of this world hath been judged” . τὸνθάνατον: Alf., following Bengel, sees a special force in the art.—“ as if he had said Orcum illum” . φωτίσαντος: To be connected with διὰτοῦεὐαγγελίου. The Gospel is that by which the presence of Christ, the light, is apprehended. That light does not create life and incorruption: it displays them. ζωὴνκαὶἀφθαρσίαν: Immortality or Incorruption defines the life more clearly.

2 Timothy 1:11

2 Timothy 1:11. εἰςὃἐτέθην, κ.τ.λ.: See 1 Timothy 2:7, where these words are also found, and the note on 1 Timothy 1:11.

2 Timothy 1:12

2 Timothy 1:12. διʼ ἣναἰτίαν: i.e., because I am a preacher of the Gospel. Cf. Galatians 5:11. οὐκἐπαισχύνομαι: Non confundor. I am not disappointed of my hope, as in ref. πεπίστευκα … πέπεισμαι: The perfects have their usual force. For πέπεισμαι see Romans 8:38 and note on 2 Timothy 1:5. τὴνπαραθήκηνμου is best taken as that which I have deposited for safe keeping. Cf. the story of St. John and the robber from Clem. Alex. Quis Dives, § 42, quoted by Eus. H.

E. iii. 23, τὴνπαρακαταθήκηνἀπόδοςἡμῖν. Here it means “ my soul” or “ myself,” cf. Psalms 30 (31):6, εἰςχεῖράςσουπαραθήσομαιτὸπνεῦμάμου, Luke 23:46, 1 Peter 4:19, 1 Thessalonians 5:23. This explanation of παραθήκην harmonises best with ἐπαισχύνομαι, πεπίστευκα, and φυλάξαι. The whole verse has a purely personal reference. Nothing but a desire to give παραθήκη the same meaning wherever it occurs (1 Timothy 6:20, q.v.; 2 Timothy 1:14) could have made Chrys. explain it here as “ the faith, the preaching of the Gospel” .

So R.V.m., that which he hath committed unto me. “ Paulus, decessui proximus, duo deposita habebat: alterum Domino, alterum Timotheo committendum,” Bengel. This exegesis compels us to refer ὧ to God the Father. εἰςἐκείνηντὴνἡμέραν: The day of judgment and award, 1 Corinthians 3:13.

2 Timothy 1:13

2 Timothy 1:13. ὑποτύπωσινἔχε: A resumption of the exhortation which was broken off in 2 Timothy 1:9. This command is strictly parallel to that which follows: ὑποτ. ὑγιαιν.—ἤκουσας corresponds to, and is the external expression of, τὴνκαλ. παραθήκην; ἔχε corresponds to φύλαξον; and ἐνπίστει—Ἰησοῦ to διὰ—ἡμῖν. ὑποτύπωσινὑγιαινόντωνλόγων: The gen. is that of apposition: a pattern, sc. of faith, expressed in sound words. The phrase marks an advance on the μόρφωσιςτῆςγνώσεως (Romans 2:20) or μόρφ. εὐσεβείας (2 Timothy 3:5). It happily suggests the power of expansion latent in the simplest and most primitive dogmatic formulas of the Christian faith. ἔχε has the same strengthened signification as in 1 Timothy 1:19, where see note. ὑγιαινόντωνλόγων: See note on 1 Timothy 1:10. ὦν … ἤκουσας: Alf. notes that the use of ὧν rather than ἤν shows that ὑγιαιν. λόγ. and not ὑποτύπ. is the chief thing in St. Paul’ s mind. It is obvious that Timothy could not have heard the ὑποτύπωσις, which is a concept of the mind expressed in many sound words heard on various occasions. As to the translation, von Soden agrees with Hort, who insists on “ the order, the absence of τὴν, and the use of ἔχε” as compelling us to render, “ Hold as a pattern,” etc. This rendering would favour Hort’ s conjecture that “ΩΝ is a primitive corruption for ON,” i.e., “ Hold as a pattern of sound words the word which thou hast heard,” etc. But the absence of the article is such a marked feature in the Pastorals that no argument can be based on it here. Bengel calls attention to the change in order in 2 Timothy 2:2. Here, παρʼ ἐμοῦἤκουσας, the emphasis being on St. Paul’ s personal authority; there, ἤκουσαςπαρʼ ἐμοῦ, because of the antithesis between ἤκουσας and παράθου. ἐνπίστει, κ.τ.λ.: See note on 1 Timothy 1:14. This clause must be joined with ἔχε, not with ἤκουσας, nor with ὑγιαιν. λόγ. only: as given in faith, etc. (von Soden),

2 Timothy 1:14

2 Timothy 1:14. τὴνκαλὴνπαραθήκην: The faith, which is a ὑποτύπωσις in relation to the growing apprehension of it by the Church, is a παραθήκη, deposit, in the case of each individual. On the constant epithet καλός see 1 Timothy 1:18, and on παραθήκη 1 Timothy 6:20. There is a special force in καλήν here, as distinguishing the precious faith from τὴνπαραθήκηνμου of 2 Timothy 1:12. φύλαξονδιὰΠνεύματοςἉγίου: φυλάσσειν is more than ἔχειν: it implies here final perseverance; and that can only be attained through the Holy Spirit. God must co-operate with man, if man’ s efforts are to be successful. Cf. “ Work out your own salvation … for it is God which worketh in you” (Philippians 2:12-13). ΠνεύματοςἉγίου: This verse and Titus 3:5 are the only places in the Pastorals in which the Holy Spirit is mentioned.

2 Timothy 1:15

2 Timothy 1:15. οἶδαςτοῦτο: There is a personal appeal for loyalty in this reminder. The whole paragraph, with its examples cited of disloyalty and loyalty, was intended as an object lesson to Timothy. ἀπεστράφησάνμε: The reff., with the exception of chap. 2 Timothy 4:4, are parallel to this use of the verb. πάντες must not be pressed: it is the sweeping assertion of depression. If it had been even approximately true, Timothy would have had no church to administer. On the other hand, something less serious than apostasy from the faith may be alluded to, such as personal neglect of the apostle (cf. 2 Timothy 4:16, πάντεςμεἐγκατέλειπον, and the contrast of Onesiphorus’ conduct with theirs in the next verse), a thing which to us who see St. Paul through the halo of centuries of veneration seems painfully hard to understand. But it is abundantly plain that apostles did not during their lifetime receive that universal and unquestioning reverence from their fellow-Christians which we would have antecedently supposed could not have been withheld from them. Cf. 3 John 1:9. οἱἐντῇἈσίᾳ: Asia means the Roman province, which included Mysia, Lydia, Caria, great part of Phrygia, the Troad, and the islands off the coast. This statement is most naturally explained of a defection in Asia of natives of Asia. Plummet conjectures that St. Paul had applied by letter from Rome for help to some leading Asiatic Christians, and had been refused. Of course it is possible that St. Paul refers to something that had taken place in Rome (so Bengel, who compares char. 2 Timothy 4:16). But all who are in Asia would be a strange way of referring to some Asiastics who had been in Rome and had returned to Asia; and though οἶδαςτοῦτο is naturally understood as mentioning something of which Timothy had knowledge only by report, we cannot be sure that St.

Paul intended here to distinguish οἶδας from γινώσκεις. Perhaps the defection had taken place during an absence of Timothy from Asia. Nothing else is known certainly of Phygelus and Hermogenes.

2 Timothy 1:16

2 Timothy 1:16. δῴηἔλεος, κ.τ.λ.: δίδωμιἔλεος, like εὑρίσκωἔλεος, is a Hebraism. See reff. The correlative, λαμβάνωἔλεος occurs Hebrews 4:6. ποιεῖνἔλεοςμετάτινος (Luke 1:72; Luke 10:37; James 2:13) is a similar phrase. Here, we should say, May God bless so and so. ἔλεος does not correspond to any special sin. τῷὈν. οἴκῳ: This household is saluted in 2 Timothy 4:19. It is most natural to suppose that Onesiphorus himself was dead, both from this expression and from the pious wish in 2 Timothy 1:18. Prayer for living friends is normally and naturally in regard to objects which will be realised here in earth. The evidence of 2Ma 12:44-45, proves that an orthodox Jew of our Lord’ s time could have prayed for the dead. A full discussion of the question must embrace a consideration of the final cause of prayer, and of the nature of that which we call death. See reff. to recent literature on this subject in Milligan’ s art. Onesiphorus in Hastings’ D. B. ἀνέψυξεν: The comprehensive term refresh expresses the notion admirably. They are “ the blessed of God the Father” to whom the King shall say, “ I was in prison, and ye came unto me” (Matthew 25:36. See Hebrews 10:34; Hebrews 13:3). For St. Paul’ s appreciation of the pleasures of friendly intercourse, see Romans 15:32, 1 Corinthians 16:18, 2 Corinthians 7:13, Philemon 1:7; Philemon 1:20. ἐπαισχύνθη: For other examples of the absence of the temporal augment cf. Luke 13:13 (ἀνορθώθη [307] [308] [309], etc.); Luke 24:27, John 6:18, Acts 2:25, Romans 9:29 (ὁμοιώθημεν [310] [311] [312] [313] [314]). [307] Codex Alexandrinus (sζc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879). [308] Codex Vaticanus (sζc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi. [309] Codex Claromontanus (sζc. vi.), a Grζco-Latin MS. at Paris, edited by Tischendorf in 1852. [310] Codex Alexandrinus (sζc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879). [311] Codex Augiensis (sζc. ix.), a Grζco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. [312] Codex Boernerianus (sζc. ix.), a Grζco-Latin MS., at Dresden, edited by Matthζi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. [313] Codex Angelicus (sζc. ix.), at Rome, collated by Tischendorf and others. [314] Codex Porphyrianus (sζc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. 2 Timothy 2:13-16.

2 Timothy 1:17

2 Timothy 1:17 γενόμενοςἐνῬώμῃ: The reference is most likely to the apostle’ s first Roman imprisonment, Ephesians 6:20. Whichever it was, πολλάκις implies that it had lasted some time.

2 Timothy 1:18

2 Timothy 1:18. It is immaterial whether we explain ὁΚύριος, in this verse, of God the Father, the source of judgment, or of God the Son, the instrument of judgment. It is far-fetched to suppose that the repeated Κύριος … Κυρίου refer to different divine Persons. Huther’ s expl., followed by Alf., seems the best, that δῴηὁΚύριος had become so completely a formula that the recurrence did not seem harsh. καὶδσακ.τ.λ.: This clause is an afterthought. διηκόνησεν: The verb is used with a perfectly general reference here, as in Hebrews 6:10. βέλτιον: The comparative here is intensive or elative. See Blass, Grammar, pp. 33, 141, 142. Other examples are in 1 Timothy 3:14 (Tisch.) and in the Received Text of 2 Timothy 1:17 of this chapter.