The Argument – Chapter 1

The Argument

THE ARGUMENT

ON

THE SECOND EPISTLE TO TIMOTHY

IT cannot be absolutely ascertained from Luke’s history at what time the former Epistle was written. But I have no doubt that, after that time, Paul had personal communication with Timothy; and it is even possible (if the generally received opinion be believed) that Paul had him for a companion and assistant in many places. Yet it may readily be concluded that he was at Ephesus when this Epistle was written to him; because, towards the close of the Epistle, (2 Timothy 4:19,) Paul “salutes Priscilla, and Aquila, and Onesiphorus,” the last of whom was an Ephesian, and Luke informs us that the other two remained at Ephesus when Paul sailed to Judea, (Acts 18:18,19.)

The chief point on which it turns is to confirm Timothy, both in the faith of the gospel, and in the pure and constant preaching of it. But yet these exhortations derive no small weight from the consideration of the time when he wrote them. Paul had before his eyes the death which he was prepared to endure for the testimony of the gospel. All that we read here, therefore, concerning the kingdom of Christ, the hope of eternal life, the Christian warfare, confidence in confessing Christ, and the certainty of doctrine, ought to be viewed by us as written not with ink but with Paul’s own blood; for nothing is asserted by him for which he does not offer the pledge of his death; and therefore this Epistle may be regarded as a solemn subscription and ratification of Paul’s doctrine.

It is of importance to remember, however, what we stated in the exposition of the former Epistle, that the Apostle did not write it merely for the sake of one man, but that he exhibited, under the person of one man, a general doctrine, which should afterwards be transmitted from one hand to another. And first, having praised the faith of Timothy, in which he had been educated from his childhood, he exhorts him to persevere faithfully in the doctrine which he had learned, and in the office intrusted to him; and, at the same time, lest Timothy should be discouraged on account of Paul’s imprisonment, or the apostasy of others, he boasts of his apostleship and of the reward laid up for him. He likewise praises Onesiphorus, in order to encourage others by his example; and because the condition of those who serve Christ is painful and difficult, he borrows comparisons both from husbandmen and from soldiers, the former of whom do not hesitate to bestow much labor on the cultivation of the soil before any fruit is seen, while the latter lay aside all cares and employments, in order to devote themselves entirely to the life of a soldier and to the command of their general.

Next, he gives a brief summary of his gospel, and commands Timothy to hand it down to others, and to take care that it shall be transmitted to posterity. Having taken occasion from this to mention again his own imprisonment, he rises to holy boldness, for the purpose of animating others by his noble courage; for he invites us all to contemplate, along with him, that crown which awaits him in heaven.

He bids him also abstain from contentious disputes and vain questions, recommending to him, on the contrary, to promote edification; and in order to shew more clearly how enormous an evil it is, he relates that some have been ruined by it, and particularly mentions two, Hymenaeus and Philetus who, having fallen into monstrous absurdity, so as to overturn the faith of the resurrection, suffered the horrible punishment of their vanity. But because falls of that kind, especially of distinguished men and those who enjoyed some reputation are usually attended by great scandal, he shews that believers ought not to be distressed on account of them, because they who possess the name of Christ do not all belong actually to Christ, and because the Church must be exposed to the misery of dwelling among wicked and ungodly persons in this world. Yet that this may not unduly terrify weak minds, he prudently softens it, by saying that the Lord will preserve till the end his own, whom he has elected.

He afterwards returns to exhort Timothy to persevere faithfully in the discharge of his ministry; and in order to make him more careful, he foretells what dangerous times await the good and the pious, and what destructive men shall afterwards arise; but, in opposition to all this, he confirms him by the hope of a good and successful result. More especially, he recommends to him to be constantly employed in teaching sound doctrine, pointing out the proper use of Scripture, that he may know that he will find in it everything that is necessary for the solid edification of the Church.

Next, he mentions that his own death is at hand, but he does so in the manner of a conqueror hastening to a glorious triumph, which is a clear testimony of wonderful confidence. Lastly, after having besought Timothy to come to him as soon as possible, he points out the necessity arising from his present condition. This is the principal subject in the conclusion of the Epistle.

Chapter 1

COMMENTARIES

ON THE

SECOND EPISTLE TO TIMOTHY

CHAPTER 1

2 Timothy 1:1-2

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

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

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

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

1 Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty titles in asserting his apostleship; for what purpose would it have served to employ these ornaments of language in writing to one who was fully convinced of the fact? He, therefore, lays claim to that authority over all which belonged to his public character and he does this the more diligently, because, being near death, he wishes to secure the approbation of the whole course of his ministry, and to seal his doctrine which he had labored so hard to teach, that it may be held sacred by posterity, and to leave a true portrait of it in Timothy.

Note 135. “Although, in all that Paul has left us in writing, we must consider that it is God who speaks to us by the mouth of a mortal man, and that all his doctrine ought to be received with such authority and reverence as if God visibly appeared from heaven, yet still there is in this epistle a special object to be kept in view, that Paul, being in prison and perceiving his death to be at hand, wished to ratify his faith, as if he had sealed it with his blood. So then, as often as we read this epistle, let the condition in which Paul was at that time come before our eyes, namely, that he was looking for nothing but to die for the testimony of the gospel (which he actually did) as its standard-bearer, in order to give us stronger assurance of his doctrine, and that will affect us in a more lively manner. Indeed, if we read this epistle carefully, we shall find that the Spirit of God has expressed himself in it in such a manner, with such majesty and power, that we are constrained to be captivated and overwhelmed. For my own part, I know that this epistle has been more profitable to me than any other book of Scripture, and still is profitable to me every day; and if any person shall examine it carefully, there can be no doubt that he will experience the same effect. And if we desire to have a testimony of the truth of God, which pierces our heart, we may well fix on this epistle; for a man must be in a profound sleep, and remarkably stupid, if God do not work in his soul, when he hears the doctrine that shall be drawn from it.”-Fr. Ser.

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

Note 136. “Oui par acquit.”

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

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

2 My beloved son By this designation he not only testifies his love of Timothy, but procures respect and submission to him; because he wishes to be acknowledged in him, as one who may justly be called his son, The reason of the appellation is, that he had begotten him in Christ; for, although this honor belongs to God alone, yet it is also transferred to ministers, whose agency he employs for regenerating us.

Note 137. “Comme en celuy qui pent a bon droict estre nomme son fils.”

Grace, mercy The word mercy, which he employs here, is commonly left out by him in his ordinary salutations. I think that he introduced it, when he poured out his feelings with more than ordinary vehemence. Moreover, he appears to have inverted the order; for, since “mercy” is the cause of “grace,” it ought to have come before it in this passage. But still it is not unsuitable that it should be put after “grace”, in order to express more clearly what is the nature of that grace, and whence it proceeds; as if he had added, in the form of a declaration, that the reason why we are loved by God is, that he is merciful. Yet this may also be explained as relating to God’s daily benefits, which are so many testimonies of his “mercy”; for, whenever he assists us, whenever he delivers us from evils, pardons our sins, and bears with our weakness, he does so, because he has compassion on us.

2 Timothy 1:3-5

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;

3. Gratias ago Deo, quem colo a progenitoribus in conscientia, ut assiduam tui mentionem facio in pecibus meis die et noctu,

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

4. Desiderans to videre, memor tuarum lacrymarum, ut gaudio implear,

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.

5. Memoria repetens eam, quae in to est, sinceram fidem, quae et habitavit primum in avia tua Loide, et in matre tua Eunice; persuasum habeo quòd etiam in to.

3 I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particle ὡς most frequently has that meaning; and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him (ἀδιάλειπτον) unceasing, because he never forgets him when he prays.

Note 138. “Car le mot Grec se prend plus souvent pour Comme.” — “For the Greek word generally signifies as.”

Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. (Romans 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

Note 139. “Quand il se laschoit la bride a convoiter, comme si la chose n’eust point illicite.” — “When he gave loose reins to lust, as if it had not been an unlawful thing.”

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Acts 24:14.)

Again,

“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Acts 26:6.)

Again,

“On account of the hope of Israel I am bound with this chain.” (Acts 28:20.)

In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

5 Calling to remembrance that unfeigned faith Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own faith and that of his grandmother and mother; for, when one has begun well and valiantly, the progress he has made should encourage him to advance, and domestic examples are powerful excitements to urge him forward. Accordingly, he sets before him his grandmother Lois and his mother Eunice, by whom he had been educated from his infancy in such a manner that he might have sucked godliness along with his milk. By this godly education, therefore, Timothy is admonished not to degenerate from himself and from his ancestors.

It is uncertain whether, on the one hand, these women were converted to Christ, and what Paul here applauds was the commencement of faith, or whether, on the other hand, faith is attributed to them apart from Christianity. The latter appears to me more probable; for, although at that time everything abounded with many superstitions and corruptions, yet God had always his own people, whom he did not suffer to be corrupted with the multitude, but whom he sanctified and separated to himself, that there might always exist among the Jews a pledge of this grace, which he had promised to the seed of Abraham. There is, therefore, no absurdity in saying that they lived and died in the faith of the Mediator, although Christ had not yet been revealed to them. But I do not assert anything, and could not assert without rashness.

And I am persuaded that in thee also This clause confirms me in the conjecture which I have just now stated; for, in my opinion, he does not here speak of the present faith of Timothy. It would lessen that sure confidence of the former eulogium, if he only said that he reckoned the faith of Timothy to resemble the faith of his grandmother and mother. But I understand the meaning to be, that Timothy, from his childhood, while he had not yet obtained a knowledge of the gospel, was imbued with the fear of God, and with such faith as proved to be a living seed, which afterwards manifested itself.