2 Timothy 1 Commentary

2 Timothy Preface To The Second Epistle Of Saint Paul To Timothy (1546 and 1522) This Epistle is a farewell letter, in which St. Paul exhorts Timothy to continue laboring for the Gospel, as he has begun. This is needful, since there are many who fall away, and false spirits and teachers are rising all around. Therefore it behooves a bishop always to watch, and to work at the Gospel. But he prophesies especially, in chapters 3 and 4, concerning the perilous time at the end of the world, in which a false spiritual life will lead all the world astray with an outward show, under which all kinds of wickedness and wrong will have its being; and, sad to say! we now see this prophecy of St. Paul all too abundantly fulfilled in our clergy.

Preface to the Second Epistle of Paul the Apostle to Timothy In the preface to the first of these epistles, particular mention has been made of the parentage, country, and education of Timothy; his call to the evangelic office; and of his appointment to the presidency of the Church at Ephesus. And for every particular of this kind the reader is referred to that preface. What remains to be done in reference to the present epistle is to inquire into the time in which it was most probably written. The disagreement on this question among learned men is very great; some arguing that it was written about the year 61, others referring it to the year 66. Some asserting that it is the first, in order of time, of these two epistles; and that it was written on Paul's first imprisonment at Rome. Several of the most eminent critics are of this opinion; and they have supported their sentiments with arguments of no small weight. Hammond, Lightfoot, and Lardner, as well as several critics on the continent, contend for this earlier date. Macknight and Paley take the opposite side. Were I convinced that the weight of the argument lay with the former, I should have fixed its chronology accordingly; but the latter appearing to me to have the more direct and the most weighty evidence in their favor, I am led, from the reasons which they give, to adopt their opinion. Dr. Paley observes, that it was the uniform tradition of the primitive Church that St. Paul visited Rome twice, and twice there suffered imprisonment; and that at the conclusion of his second imprisonment he was put to death; and he thinks that the opinion concerning these two journeys of St. Paul is confirmed by many hints and allusions in this epistle, compared with what St. Paul has said in other epistles, which are allowed to have been written from Rome. I shall give his principal reasons: - "That this epistle was written while Paul was a prisoner is distinctly marked by the 8th verse of the first chapter: 'Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner.' And that it was written whilst he was prisoner at Rome is proved by the 16th and 17th verses of the same chapter: ( 2Tim 1:16 , 2Tim 1:17 ) 'The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; but when he was in Rome, he sought me out very diligently, and found me.' Since it appears from the former quotation that St. Paul wrote this epistle in confinement, it will hardly admit of doubt that the word chain in the latter quotation refers to that confinement - the chain by which he was then bound, the custody in which he was then kept. And if the word chain designate the author's confinement at the time of writing this epistle, the next words determine it to have been written from Rome: 'He was not ashamed of my chain, but when he was in Rome, he sought me out very diligently.'" Dr. Macknight thinks that Paul was now a close prisoner, very different in his circumstances from his first imprisonment, in which he was permitted to dwell alone in his own hired house, and receive all that came to him, and publicly to preach the Gospel, being guarded only by a single soldier. That he was in close confinement he argues from the circumstance that when Onesiphorus came to Rome he found that Paul was no longer that well-known public character which he had been while in his first imprisonment, but being closely confined he had some difficulty to find him out; and this appears to be fully implied in the apostle's words: Σπουδαιοτερον εζητησε με, και εὑρε. "He very diligently sought me out, and found me;" 2Tim 1:17 And, that crimes were now laid to his charge widely different from those formerly alleged against him, appears from 2Tim 2:9 : Κακοπαθω μεχρι δεσμων, ὡς κακουργος· "I suffer evil even to bonds as a malefactor;" plainly implying that he was not only abridged of all liberty, but was bound hands and feet in a close dungeon. And this was probably on the pretense that he was one of those Christians whom Nero accused with having set Rome on fire. Hence the word malefactor, κακουργος, which may mean here that the apostle was treated as the worst of criminals. That this epistle was not written during St. Paul's first imprisonment at Rome, or during the time in which the Epistles to the Ephesians, Colossians, Philippians, and Philemon were written, may be gathered, says Dr. Paley, with considerable evidence from a comparison of these several epistles with the present. I. "In the former epistles the author confidently looked forward to his liberation from confinement, and his speedy departure from Rome. He tells the Philippians, Phi 2:24 : 'I trust in the Lord that I also myself shall come shortly.' Philemon he bids to prepare for him a lodging; 'for I trust (says he) that through your prayers I shall be given unto you;' Plm 1:22 . In the epistle before us he holds a language extremely different. 'I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day;' 2Tim 4:6-8 ." Those who espouse the contrary opinion suppose that these words only express the strong apprehensions and despair of life which the apostle had when he was first imprisoned; but that afterwards, finding he was treated with kindness, he altered his language, and so strongly anticipated that he predicted his enlargement. This reflects little honor upon the apostle's character; it shows him to be a person subject to alarms, and presaging the worst from every gloomy appearance. The whole of St. Paul's conduct shows him to have been the reverse of what this opinion represents him. II. "When the former epistles were written from Rome, Timothy was with St. Paul, and is joined with him in writing to the Colossians, the Philippians, and Philemon; the present epistle implies that he was absent. III. "In the former epistles Demas was with St. Paul at Rome: 'Luke the beloved physician, and Demas, greet you.' In the epistle now before us: 'Demas hath forsaken me, having loved this present world, and is gone to Thessalonica.' IV. "So the former epistles Mark was with St. Paul, and joins in saluting the Colossians. In the present epistle Timothy is ordered to bring him with him, 'for he is profitable to me for the ministry;' 2Tim 4:11 ." The circumstance of Demas being with St. Paul while he wrote the former epistles, which was certainly during his first imprisonment, and of his having forsaken him when he wrote this, is a strong proof of the posterior date of this epistle; nor can the feelings of the apostle, so contradictorily expressed in this and the preceding epistles, be ever cleared (on the supposition of their relating to the same time and circumstances) from weakness and contradiction. Lewis Capellus has suggested the following considerations, which are still more conclusive: - 1. "In 2Tim 4:20 , St. Paul informs Timothy that Erastus abode at Corinth, Εραστος εμεινεν εν Κορινθῳ· the form of expression (the verb being in the first aorist) implies that Erastus had stayed behind at Corinth when St. Paul left it: but this could not be meant of any journey from Corinth which St. Paul took prior to his first imprisonment at Rome; for when Paul departed from Corinth, as related in the 20th chapter of the Acts, Timothy was with him; and this was the last time the apostle left Corinth before his coming to Rome, because he left it on his way to proceed to Jerusalem soon after his arrival, at which place he was taken into custody, and continued in that custody till he was brought to Caesar's tribunal. There could be no need, therefore, to inform Timothy that Erastus stayed behind at Corinth, upon this occasion; because, if the fact were so, it must have been known to Timothy, who was present as well as St. Paul. 2. "In the same verse our epistle also states the following article: 'Trophimus have I left at Miletus sick.' When St. Paul passed through Miletus, on his way to Jerusalem, as related Acts 20, Trophimus was not left behind, but accompanied him to that city. He was indeed the occasion of the uproar at Jerusalem, in consequence of which St. Paul was apprehended: 'For they had seen,' says the historian, 'before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.' This was evidently the last time of Paul's being at Miletus before his first imprisonment; for, as has been said, after his apprehension at Jerusalem he remained in custody till he was sent to Rome. "In these two articles we have a journey referred to, which must have taken place subsequent to the conclusion of St. Luke's history; and, of course, after St. Paul's liberation from his first imprisonment. The epistle, therefore, which contains this reference, since it appears from other parts of it to have been written while St. Paul was a prisoner at Rome, proves that he had returned to that city again, and undergone there a second imprisonment. "These particulars," adds Dr. Paley, "I have produced, not merely for the support they lend to the testimony of the fathers concerning St. Paul's second imprisonment, but to remark their consistency and agreement with one another. They are all resolvable into one supposition, viz., that this epistle was not written during St. Paul's first residence at Rome, but in some future imprisonment in that city. The epistle touches upon names and circumstances connected with the date and with the history of the first imprisonment, and mentioned in letters during that imprisonment; and so touches upon them as to leave what is said of one consistent with what is said of others, and consistent also with what is said of them in different epistles." From the whole, there seems the fullest evidence, 1. That this epistle was not written during St. Paul's first imprisonment at Rome. 2. That he was at Rome when he wrote this epistle. 3. That he was there a prisoner, and in such confinement as we know, from the Acts of the Apostles, he was not in during the time of his first imprisonment there. 4. That this must have been some subsequent imprisonment. 5. That as the general consent of all Christian antiquity states that St. Paul was twice imprisoned at Rome, and that from his second imprisonment he was never liberated, but was at its conclusion martyred; therefore this epistle must have been written while St. Paul was in his second imprisonment at Rome, and but a short time before his martyrdom. And as the Christian Church has generally agreed that this apostle's martyrdom took place on the 29th of June, a.d. 66, the Second Epistle to Timothy might have been written sometime towards the end of the spring or beginning of summer of that year. It is supposed that St. Paul went from Crete to Rome, about the end of the year 65, on hearing of the persecution which Nero was then carrying on against the Christians, on pretense that they had set Rome on fire: for, as he knew that the Church must be then in great tribulation, he judged that his presence would be necessary to comfort, support, and build it up. Like a true soldier of Jesus Christ, he was ever at the post of danger; and in this case he led on the forlorn hope. Other matters relative to the state and circumstances of the apostle, and those of Timothy; and the Church at Ephesus, will be carefully brought before the reader in the course of the notes on this epistle. Paul's address to Timothy, and declaration of his affection for him, 2Tim 1:1-4 . His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, 2Tim 1:5 . He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, 2Tim 1:6-8 . How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, 2Tim 1:9 , 2Tim 1:10 . The apostle's call to preach it, and the persecutions which he had been obliged in consequence to endure, 2Tim 1:11 , 2Tim 1:12 . Timothy is exhorted to hold fast the form of sound words, 2Tim 1:13 , 2Tim 1:14 . And is informed of the apostasy of several in Asia: and particularly of Phygellus and Hermogenes, 2Tim 1:15 . And of the great kindness of Onesiphorus to the apostle in his imprisonment, 2Tim 1:16-18 . Verse 1 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. Verse 2 To Timothy, my dearly beloved son - See the note on 1Tim 1:2 . Verse 3 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. Verse 4 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. Verse 5 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. Verse 6 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). Verse 7 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. Verse 8 Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, 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. Verse 9 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. Verse 10 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 15 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. Verse 16 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. Verse 17 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. Verse 18 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. Introduction

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 .

THE SECOND EPISTLE OF PAUL TO TIMOTHY INTRODUCTION I. TIME AND PLACE OF WRITING THE EPISTLE. There has been much diversity of sentiment on the question when this epistle was written. That it was written at Rome, and when the apostle was imprisoned there, is the unanimous opinion of all who have written on the epistle, and indeed is apparent on the face of it. See 2Ti 1:8,16, 4:6. But whether it was written during his first imprisonment there, or during a second imprisonment, is a question on which critics even now are by no means agreed. The most respectable names may be found on each side of this question, though the common opinion has been that it was during a second imprisonment. Of this opinion are Mosheim, Michaelis, Benson, Mill, Macknight, Le Clerc, Paley, Stuart, Clarke, and Doddridge. The reasons for this may be seen at length in Hug's Introduction, pp. 761-763, Macknight, and in Paley's Horae Paulinae. Dr. Lardner, Baronius, Witsius, Lightfoot, Hammond, Hug, Hemsen, and others, maintain that it was written during the first imprisonment, and that it was sent about the same time as the epistles to the Ephesians, Colossians, Philippians, and Philemon. The reasons for this opinion may be found in Hug's Introduction, pp. 556-559, and in Lardner, vol. vi. pp. 38--72. It is not consistent with the design of these Notes to go at length into an examination of this question, and it is not material in order to an exposition of the epistle. After considering the reasons of Lardner and Hug to prove that this epistle was written during Paul's first imprisonment at Rome--that is, as they suppose, during his only imprisonment there, and not long after the first epistle was written--it seems to me still that there are insuperable difficulties in such a view, and that the evidence is clear that it was during a second imprisonment. The reasons for this are briefly the following:-- (1.) In the epistles to the Philippians and to Philemon, written during his first imprisonment, Paul confidently looked forward to a release, and to a speedy departure from Rome. In this, he had no such expectation. Thus he tells the Philippians, ( Php 2:24,) "I trust in the Lord, that I myself shall come shortly." See also Php 1:24. In the epistle to Philemon, Phm 1:22, he says, "But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you." In this epistle, however, the author had no such expectation. 2Ti 4:6, "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness." (2.) In 2Ti 4:16, the apostle uses the following language: "At my first answer, no man stood with me, but all forsook me." It is true that this may refer to a hearing which he had had before Nero during the same imprisonment at Rome in which this second epistle was written; but the most natural interpretation is to suppose that he had had one hearing, and had been discharged, and that the imprisonment of which he speaks in this epistle was a second one. This seems to me to be confirmed by what he says in the next verse: "Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion." Here it appears (a) that he had been delivered, on that occasion, from death-- "I was delivered out of the mouth of the lion," which is equivalent to saying that he was discharged; (b) that after that discharge he was permitted to preach the gospel-- "that by me the preaching might be fully known;" (c) that he had been permitted after that to travel and preach--" and that all the Gentiles might hear," which is just such an expression as he would use on the supposition that he had been discharged, and been permitted to go abroad and preach the gospel extensively, and is not such an expression as he could have used if he had been imprisoned but once. (3.) The expression occurring in 2Ti 4:20, "Erastus at Corinth," implies that he had made a second journey to Rome. The word rendered 'abode' εμεινεν is such as would be used where two were travelling together, and where one of them chose to remain at a certain place. It implies that, at the time referred to, the two were together, and that one chose to go on, and the other to remain. But it is capable of very clear proof that, when Paul was sent to Rome by Festus, Acts chapters 16, 17. He did not stop at Corinth; and if Erastus had been with him then, he would have passed by that place with him on his way to Rome. Further, when Paul left Corinth, as related in Acts chapter 20, on his way to Jerusalem, Timothy was with him. This is the last time that Paul is mentioned as having been at Corinth before coming to Rome, and there could have been no need of informing Timothy of the fact that Erastus remained there, if this were so, because that fact would be known to Timothy as well as Paul. Besides, that departure from Corinth took place some five years before Paul wrote this second epistle to Timothy; and what would be the use of his reminding Timothy of this after so long an interval? It is clear, moreover, that Paul refers to some recent transaction. He is urging Timothy to use all diligence to come to him before winter; that is, as soon as possible. 2Ti 4:21. But how could it be a reason for this urgency to say that, some five years before, he had been forsaken by one fellow-labourer, and had been obliged to leave another one sick on the way? (4.) Similar remarks may be made respecting what Paul says in the close of the same verse, 2Ti 4:20, "Trophimus have I left at Miletum sick." Paul, when sent by Festus to Rome, did not stop at Miletus; for the course which the ship took on that occasion is minutely described, ( Acts 27,) and there is every certainty that there can be that it did not put in at that place. The time, then, to which Paul must refer here, unless he made a second journey to Rome after he had been once discharged, must have been several years before; certainly as far back as when he took leave of the elders of the church of Ephesus, as recorded in Acts 20. But this was about five years before; and what would have been the pertinency of informing Timothy that, some five years before, he had left a fellow-labourer sick there, as a reason why he should then hasten to Rome as soon as possible? It was evidently a recent occurrence to which the apostle refers here; and the only natural supposition is, that, not long before his arrival at Rome, he had parted with both these friends, and now needed, in consequence, especially the presence of Timothy. Of course, if this be so, Paul must have made another circuit through these countries, of which the Acts of the Apostles gives us no account, and which must have been after his first imprisonment. It is true that Hug suggests that the word rendered 'I have left' απελιπον -may be in the third person plural, and may be rendered ' they have left.' But who left him there?. We are not told; and as "nothing is suggested in the context which would supply us with a subject of the verb in the third person plural, we are led naturally to construe it of the first person singular, and, consequently, to apply it to Paul." Prof. Stuart, in Hug's Intro. (5.) With this supposition of a second and recent journey, agrees the passage in 2Ti 4:13, "The cloak which I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." This evidently refers to some recent affair. Can it be believed that these had been there for some five years, and that Paul had not needed them before? He was two years at Caesarea. He had abundant opportunity of sending for them. An article of wearing apparel, or books to study, or his own writings, he would be likely to need long before, and it is highly improbable that he suffered them to remain during this long period without sending for them. (6.) In the epistles which were written during Paul's first imprisonment, certain persons are referred to as being then with him, who are in this epistle mentioned as absent. It is almost beyond a doubt that the epistles to the Ephesians, Philippians, Colossians, and to Philemon, were written during Paul's first imprisonment at Rome. See the Introduction to those epistles. In the epistle to the Colossians, Col 1:1, Timothy is mentioned as being then with the apostle. When this was written, of course he was absent in the same epistle, Mark is mentioned as with Paul, and unites with him in the salutation to the Colossians, Col 4:10; when this epistle was written, he was absent, for Timothy is ordered to bring him with him, ( 2Ti 4:11.) Demas was then with him, ( Col 4:4;) now he was absent for Paul says, "Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica." 2Ti 4:10. These circumstances make it quite clear that the second epistle to Timothy was not written during the imprisonment at Rome in which the epistles to the Colossians, to Philemon, etc., were written, unless a change had taken place in the circumstances of the apostle, which we have no reason to suppose occurred. The probability, then, seems to be strong, that the apostle was imprisoned there a second time, and that the things referred to in this epistle occurred then. (7.) To these circumstances should be added the fact, that many of the Fathers say that Paul was liberated from his first imprisonment, and afterwards travelled extensively in preaching the gospel. This testimony is borne by Eusebius, Chrysostom, Theodoret, and others. See Calmet's Dictionary, and Lives of the Apostles, by D. F. Bacon, New Haven, pp. 619-621. If the supposition of a second imprisonment at Rome, during which this epistle was written, is correct, then it was written probably not far from the year 65. Lardner, however, who supposes it was written during the first imprisonment, places its date in May, A.D. 61; Hug, also, in the same year. II. THE PLACE WHERE TIMOTHY WAS WHEN THE EPISTLE WAS ADDRESSED TO HIM. THERE can be little doubt that Timothy was at Ephesus at the time when this epistle was addressed to him. The evidence for this opinion is thus stated by Lightfoot and others.-- (1.) Paul directs Timothy to salute the household of Onesiphorus, 2Ti 4:19. But it is evident, from 2Ti 1:18, that Onesiphorus was an Ephesian, and, as the direction is to salute his 'household,' it may be argued with the more certainty that Timothy was then at Ephesus, the ordinary residence of the family of Onesiphorus. (2.) He directs Timothy to take Troas in the way as he came to him at Rome, 2Ti 4:13, which was the way that Paul had gone to Ephesus, 2Cor 2:12, Acts 20:5, thus showing that this was the usual route of travel, and was a way which Timothy would naturally take in passing from Ephesus to Rome. It is true that this does not absolutely prove that he was at Ephesus, since, if he bad been in any other part of the western portion of Asia Minor, the direction would have been the same--but it is a slight circumstance corroborating others. (3.) He warns him to beware of Alexander, 2Ti 4:14, who we know was an Ephesian, 1Timm 1:20, Acts 19:33. (4.) In 2Ti 4:9, he gives direction to Timothy to come to him as soon as possible, and then adds, 2Ti 4:12, "Tychicus have I sent to Ephesus." From this it would seem that one reason why he wished him then to come was, that he had appointed one to occupy his place there, so that he could leave without injury to the cause. But it would seem also probable that Paul was not in the habit of calling away a labourer from an important station without supplying his place. Thus, in Tit 3:12, he says, "When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me." It may thence be inferred that Timothy was at Ephesus at the time when Paul wrote to him, and that he had taken care that his place should not be left vacant, by the appointment of Tychicus to fill it when he should leave. (5.) It may be added, that the errors and vices Timothy is directed to oppose, are the same as referred to in the first epistle, and it may be hence inferred that he was at the same place. How long Timothy had been in Ephesus is not certainly known, and is not material to be known in order to a proper understanding of the epistle. It does not appear, from the Acts, that he was with Paul during the two years in which he was in Caesarea, nor during his voyage to Rome; yet it is certain that he was in Rome when Paul wrote to the Philippians, to the Colossians, and to Philemon, because he is named in the titles to those epistles. In Heb 13:23, Paul says that Timothy was "set at liberty," or, more probably, "sent away," Heb 13:23, but to what place he had gone is not mentioned. Nothing would be more natural, however, than that he should visit Ephesus again, and it is not improbable that Paul would leave him there when he again visited Rome. III. THE OCCASION ON WHICH THE EPISTLE WAS WRITTEN' THE epistle was evidently written when the apostle was expecting soon to be put to death. 2Ti 4:6-8. The main object of writing it seems to have been to request Timothy to come to him as speedily as possible, 2Ti 4:9. But, in doing this, it was natural that Paul should accompany the request with such counsel as Timothy needed, and such as it was proper for Paul to give in probably the last letter that he would write to him. The particular reason why the apostle desired the presence of Timothy seems to have been, that nearly all the others on whom he might have supposed he could rely in a time of trial, had left him. Thus he says that Demas had forsaken him; Crescens had gone to Galatia; Titus to Dalmatia, and Tychicus he had himself sent to Ephesus. 2Ti 4:10-12. No one remained with him but Luke, 2Ti 4:11, and he was, therefore, desirous that Timothy and Mark should be with him. 2Ti 4:11. He did not ask their presence merely that they might sustain him in his trials, but that they might aid him in the work of the ministry, 2Ti 4:11, for it would seem that all hope of doing good in Rome was not closed. If the view of the time when this epistle was written which has been taken in this Introduction, is correct, and if this is the last epistle which was written by the apostle Paul before his martyrdom, then it occupies a very important place in sacred canon, and is invested with great interest. It may be regarded as the dying counsels of the most eminent of the apostles to one who had just entered on the ministerial life. We should read it with the interest with which we do the last words of the great and the good Then we feel that every word which they utter has a weight which demands attention. We feel that, whatever a man might do at other times, he will not trifle then. We feel that, having little time to express his wishes, he will select topics that lie nearest his heart, and that he deems most important. There is no more interesting position in which we can be placed, than when we sit down at such a man's feet, and listen to his parting counsels. To a young minister of the gospel, therefore, this epistle is invaluable; to any and every Christian, it cannot fail to be a matter of interest to listen to the last words of the great apostle of the Gentiles, and to ponder his last written testimony in favour of that religion to the promulgation of which he had devoted his talents and his life. THE SECOND EPISTLE OF PAUL TO TIMOTHY. CHAPTER 1 ANALYSIS OF THE CHAPTER THE principal design of this chapter is to exhort Timothy to steadfastness and fidelity as a Christian and a minister; and to entreat him to adhere to the truth, and live as became a Christian, in the midst of all the temptations by which he was surrounded, and while so many were turning away from the Christian faith. Timothy was young; he was exposed, like others, to trials; he could not be unaware that not a few had apostatized; he knew that his father in Christ was in bonds, and he was liable to become disheartened, or to be led astray. In these circumstances, the apostle seems to have resolved to place before him strong reasons to induce him to devote himself steadfastly to the cause of religion, and not to allow those things which might tend to alienate him from Christianity to have any effect on his mind. After the usual salutations, therefore, 1Timm 1:1,2, he proceeds to present these considerations to the mind of Timothy: (1.) He commences the chapter with delicate praise of his young friend--one of the most happy methods of inducing him to persevere in the course of life on which he had entered, 2Ti 1:3-5. We naturally desire to perfect that in which we already excel; we feel encouraged for future efforts in a cause in which we have already been successful. The apostle, therefore, reminds Timothy of the manner in which he had been trained; of the piety of his mother and grandmother, and assures him of his belief that their efforts to train him up in the ways of religion had not been in vain. (2.) He urges various considerations to induce him not to turn away from that holy purpose to which he had devoted himself. The considerations which he urges are these: (a) he had been solemnly consecrated to the work of preaching the gospel, 2Ti 1:6; (b) God had imparted to him, as to others, a spirit of love and power, and a sound mind, 1Timm 1:7; (c) the grace of God had called him to his great work, and he possessed that gospel by which life and immortality are brought to light, 1Timm 1:8-11; (d) Paul urges his own example, and says that, amidst all his own trials, he had never seen occasion to be ashamed of the gospel, 2Ti 1:12-14; and (e) he reminds Timothy that all his other friends in Asia had turned away from him, specifying two of them, and urges him, therefore, to maintain a steadfast attachment to the principles which he had professed, 2Ti 1:15. (3.) The chapter closes with the expression of an earnest prayer that the Lord would bless the family of Onesiphorus, and with a grateful mention of his kindness to him, 2Ti 1:16-18. Verse 1. 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 Verse 2. To

Timothy, my dearly beloved son. 1Timm 1:2. Grace, mercy, and peace, etc. Rom 1:7. (b) "beloved son" 1Timm 1:2 Verse 3. I t

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.

hank 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 Verse 4. Gre

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

atly 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 Verse 5. Whe

n 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 Verse 6. Tha

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.

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.

t 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 Verse 7. For

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.

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 Verse 8. Be

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.

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 Verse 9. Who

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.

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 Verse 10. Bu

t 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 Verse 11. Whereunt

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.

o I am appointed a preacher. That is, I am appointed to make these truths known. Eph 3:7, Eph 3:8.Verse 12. For the

which cause I also suffer these things. That is, I suffer on account of my purpose to carry the gospel to the Gentiles. 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"Verse 13. Hold fas

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.

t 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 Verse 14. That goo

d 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"Verse 15. This tho

The good thing - This wholesome doctrine.

u 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 Verse 16. The Lord

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."

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.

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 Verse 17. But when

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

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.Verse 18. 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