2Ti. 1:3- 12

1:3 I thank God, whom I serve¹ from my forefathers with pure conscience, that without ceasing² I have remembrance of thee in my prayers night and day;

1:4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

1:5 When I call to remembrance³ 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.

1:6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my⁴ hands.

1:7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.⁵

1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner:but be thou partaker of the afflictions⁶ of the gospel according to the power of God;

1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,⁷

1:10 But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

1:11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

1:12 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 him⁸ against that day.

1. Some interpreters have found a difficulty here, as though it were inconsistent with St Paul’s bitter repentance for the sins he had committed in the time of his Judaism. (Cf. 1Ti. 1:13.) But there is no inconsistency. All that is said here is, that the worship of God was handed down to St. Paul from his forefathers, or, in other words, that his religion was hereditary. This is exactly the view taken of the religion of all converted Jews in Rom. 11:23, 24, 28. Compare also "the God of my fathers" (Act. 24:14), and "I have always lived a conscientious life" (Act. 23:1). These latter passages remind us that the topic was one on which St. Paul had probably insisted, in his recent defense; and this accounts for its parenthetical introduction here.

2. Literally, as the mention which I make of thee in my prayers is continual.

3. "Have been reminded." Such is the reading of the best MSS. Perhaps a message or other incident had reminded St. Paul of some proof which Timothy had given of the sincerity of his faith (as Bengel thinks); or, still more probably, he was reminded of the faith of Timothy by its contrast with the cowardice of Demas and others. He mentions it here obviously as a motive to encourage him to persevere in courageous steadfastness.

4. The grace of God required for any particular office in the early Church was conferred after prayer and the laying-on of hands. This imposition of hands was repeated whenever any one was appointed to a new office or commission. The reference here may, therefore, be to the original "ordination" of Timothy, or to his appointment to the superintendence of the Ephesian Church. See p. 382, and compare Act. 8:18, and 1Ti. 4:14; also p. 232, n. 5.

5. Self-restraint would control the passion of fear.

6. Literally, share affliction for the Glad-tidings. The dative used as in Php. 1:27.

7. "Before eternal times" (which phrase also occurs in Tit. 1:2) appears to mean the period of the Jewish (including the Patriarchal) dispensation. The grace of Christ was virtually bestowed on mankind in the Patriarchal covenant, though only made manifest in the Gospel.

8. "That which I have committed unto Him." It is strange that so acute an interpreter as De Wette should maintain that this expression must necessarily mean the same thing as "that which is committed unto thee" in verse 14. Supposing St. Paul to have said, "God will keep the trust committed to Him; do thou keep the trust committed to thee," it would not follow that the same trust was meant in each case. Paul had committed himself, his soul and body, his true life, to God’s keeping; this was the treasure which he trusted to God’s care. On the other hand, the treasure committed to the charge of Timothy was the ecclesiastical office entrusted to him. (Compare 1Ti. 6:20.)

2Ti. 1:13- 14

1:13 Hold fast the form of sound words,¹ which thou hast heard of me, in faith and love which is in Christ Jesus.

1:14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

9. Sound words. The want of the article shows that this expression had become almost a technical expression at the date of the Pastoral Epistles.

2Ti. 1:15- 18

1:15 This thou knowest, that all they which are in Asia¹ be turned away from me; of whom are Phygellus and Hermogenes.

1:16 The Lord give mercy unto the house of Onesiphorus;² for he oft refreshed me, and was not ashamed of my chain:³

1:17 But, when he was in Rome, he sought me out very diligently, and found me.

1:18 The Lord grant unto him that he may find mercy of the Lord in that day:and in how many things he ministered unto me⁴ at Ephesus, thou knowest very⁵ well.

10. This appears to refer to the conduct of certain Christians belonging to the province of Asia, who deserted St. Paul at Rome when he needed their assistance. "They in Asia" is used instead of "they of Asia," because these persons had probably now returned home.

11. An undesigned coincidence should be observed here, which is not noticed by Paley. Blessings are invoked on the house of Onesiphorus, not on himself; and in verse 18 a hope is expressed that he may find mercy at the last day. This seems to show that Onesiphorus was dead; and so, in 4:19, greetings are addressed, not to himself, but to his house.

12. "My chain." Hence we see that St. Paul was, in this second imprisonment, as in the first, under Custodia Militaris, and therefore bound to the soldier who guarded him, by a chain. See above, p. 666.

13. "Unto me" is omitted by the best MSS.

14. Better, because Timothy had been more constantly resident at Ephesus than St. Paul.

2Ti. 2:1- 2

2:1 Thou therefore, my son, be strong¹ in the grace that is in Christ Jesus.

2:2 And the things that thou hast heard of me² among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.³

1. Compare Rom. 4:20, and Eph. 6:10

2. We agree with De Wette, Huther, and Wiesinger as to the construction here, but cannot agree with them in referring this passage to Timothy’s ordination or baptism. The literal English must be, those things which thou hast heard from me by the intervention of many witnesses, which is surely equivalent to "by the attestation of many witnesses." In a similar way, St. Paul appeals to the attestation of other witnesses in 1Co. 15:3-7.

3. The "also" seems to have this meaning here.

2Ti. 2:3- 13

2:3 Thou therefore endure hardness,¹ as a good soldier of Jesus Christ.

2:4 No man that warreth² entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

2:5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. ³

2:6 The husbandman that laboreth must be first⁴ partaker of the fruits.

2:7 Consider what I say; and the Lord give⁵ thee understanding in all things.

2:8 Remember that Jesus Christ of the seed⁶ of David was⁷ raised from the dead according to my gospel:

2:9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

2:10 Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

2:11 It is a faithful saying:⁸ For if we be dead with him,⁹ we shall also live with him:

2:12 If we suffer, we shall also reign with him:if we deny him, he also will deny us:

2:13 If we believe not, yet he abideth faithful:he cannot deny himself.

4. "Take thy share in suffering." This is according to the reading of the best MSS.

5. This is the force of the present participle. Cf. Luk. 3:14.

6. "Lawfully." See p. 586. The verb here used is not confined to wrestling, but includes the other exercises of the athletic contests also; but there is no English verb co-extensive with it. With this passage (vv. 3-6) compare 1Co. 9:7.

7. This is the sense of "first." The Authorized Version, and not its margin, is here correct.

8. The future, not the optative, is the reading of the best MSS. De Wette and others object to this verse, that it is impossible to suppose that St. Paul would imagine Timothy so dull of apprehension as not to comprehend such obvious metaphors. But they have missed the sense of the verse, which is not meant to enlighten the understanding of Timothy as to the meaning of the metaphors, but as to the personal application of them.

9. i e. though a man in flesh and blood; therefore His resurrection is an encouragement to His followers to be fearless.

10. Perfect, not aorist.

11. This is another of those quotations so characteristic of the Pastoral Epistles. It appears to be taken from a Christian hymn. The Greek may be easily sung to the music of one of the ancient ecclesiastical chants.

12. Rom. 6:8, "If we died with Christ, we believe that we shall also live with Him."

2Ti. 2:14- 18

2:14 Of these things put them in remembrance, charging them before the Lord that they strive¹ not about words to no profit, but to the subverting of the hearers.

2:15 Study to shew thyself approved² unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.³

2:16 But shun profane and vain babblings:for they will increase unto more ungodliness.

2:17 And their word will eat as doth a canker:of whom is Hymenaeus and Philetus;

2:18 Who concerning the truth have erred, saying that the resurrection is past⁴ already; and overthrow the faith of some.

13. Compare 1Ti. 6:4.

14. The meaning is, tested and proved worthy by trial. Cf. 2Co. 13:7.

15. The verb used here (not found elsewhere in the New Testament) means to cut straight . So in the LXX. "righteousness cuts straight paths" (Pro. 11:5). The metaphor here, being connected with the previous "workman," appears to be taken from the work of a carpenter.

16. See p. 396. In the larger editions a passage is there quoted from Tertullian, which shows that the Gnostics taught that the Resurrection was to be understood of the rising of the soul from the death of ignorance to the light of knowledge. There is nothing here to render doubtful the date of this Epistle, for we have already seen that even so early as the First Epistle to Corinth, there were heretics who denied the resurrection of the dead. Baur’s view — that the Pastoral Epistles were written against Marcion — is inconsistent with the present passage; for Marcion did not deny the resurrection of the dead, but only the resurrection of the flesh. (See Tertull. adv. Marcion. v. 10.)

2Ti. 2:19- 21

2:19 Nevertheless the foundation¹ of God standeth sure, having this seal, The Lord knoweth them that are his.² And, Let every one that nameth the name of Christ depart from iniquity.³

2:20 But in a great house there are not⁴ only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.

2:21 If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.

17. The Authorized Version here violates the law of the article.

18. Num. 16:5 (LXX. with Lord for God). We must not translate the verb "knoweth," as in A.V. The context of the passage, according to LXX. (which differs from the present Hebrew text), is, "Moses spake unto Core, saying,… The Lord knew them that were His, and that were holy, and brought them near unto Himself; and whom He chose unto Him-self, He brought near unto Himself."

19. This quotation is not from the Old Testament; Isa. 52:11 is near it in sentiment, bat can scarcely be referred to, because it is quoted exactly at 2Co. 6:17. The MSS. read Lord instead of the Christ of T. R.

20. The thought here is the same as that expressed in the parable of the fishes and of the tares, — viz. that the visible church will never be perfect. We are reminded of Rom. 9:21, by the "vessels for dishonor."

2Ti. 2:22- 26

2:22 Flee also youthful lusts:¹ but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

2:23 But foolish and unlearned questions avoid, knowing that they do gender strifes.

2:24 And the servant of the Lord² must not strive; but be gentle unto all men, apt to teach, patient,

2:25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2:26 And that they may recover³ themselves out of the snare of the devil,⁴ who⁵ are taken captive by him at his will.

21. Compare 1Ti. 3:2, and the remarks upon the age of Timothy in the Essay in Appendix II. on the date of these Epistles.

22. Lord , viz. the Lord Jesus. Compare "bondsman of Christ," 1Co. 7:22.

23. "Restored to soberness." See 1Co. 15:34.

24. This expression appears to be used here, and in Eph. 4:27, and Eph. 6:11, for the Devil, who is elsewhere called "Satan" by St. Paul. In the Gospels and Act. the two expressions are used with nearly equal frequency.

25. The interpretation of this last clause is disputable. The construction is awkward, and there is a difficulty in referring the two pronouns to the same subject; but De Wette shows that this is admissible by a citation from Plato.

2Ti. 3:1- 9

3:1 This know also, that in the last¹ days perilous times shall come.

3:2 For men shall be lovers of their own selves, covetous, boasters,² proud, blasphemers, disobedient to parents, unthankful, unholy,

3:3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

3:4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;

3:5 Having a form of godliness, but denying the power thereof:from such turn away.

3:6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

3:7 Ever learning, and never able to come to the knowledge³ of the truth.

3:8 Now as Jannes and Jambres⁴ withstood Moses, so do these also resist the truth:men of corrupt minds, reprobate⁵ concerning the faith.

3:9 But they⁶ shall proceed no further:for their folly shall be manifest unto all men, as their’s also was.

3. This phrase (used without the article, as having become a familiar expression) generally denotes the termination of the Mosaic dispensation:see Act. 2:17; 1Pe. 1:5, 20; Heb. 1:2. Thus the expression generally denotes (in the Apostolic age) the time present; but here it points to a future immediately at hand, which is, however, blended with the present (see verses 6, 8), and was, in fact, the end of the Apostolic age. Compare 1Jo. 2:18, "it is the last hour." The long duration of this last period of the world’s development was not revealed to the Apostles; they expected that their Lord’s return would end it, in their own generation; and thus His words were fulfilled, that none should foresee the time of His coming. (Mat. 24:36.)

4. Several of the classes of sinners here mentioned occur also Rom. 1:30.

5. For the meaning of this word (cf. above, 2Ti. 2:25), see Rom. 10:2, and 1Co. 13:12.

6. These, as we find in the Targum of Jonathan, were the traditional names of the Egyptian sorcerers who opposed Moses.

7. Worthless; see Tit. 1:16, and note.

8. It has been thought that this "they shall not advance farther" contradicts the assertion in 2Ti. 2:16, "they will go farther and farther in ungodliness:" but there is no contradiction; for the present passage speaks of outward success, the former of inward deterioration. Impostors will usually go on from bad to worse (as it is just said below, verse 13), and yet their success in deceiving others is generally soon ended by detection.

2Ti. 3:10- 17

3:10 But thou hast fully known¹ my doctrine, manner of life,² purpose,³ faith, longsuffering, charity, patience,

3:11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra;⁴ what persecutions I endured:but out of them all the Lord delivered me.

3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.

3:13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

3:14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast⁵ learned them;

3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

3:16 All scripture is given by inspiration of God, and is profitable for doctrine,⁶ for reproof,⁷ for correction,⁸ for instruction in righteousness:⁹

3:17 That the man of God may be perfect, throughly furnished unto all good works.

9. This verb cannot be accurately translated "hast fully known" (Authorized Version); but its meaning is not very different. Chrysostom explains it, "of these things thou art the witness."

10. Compare Act. 11:23

11. In this meaning the word is found in LXX.

12. It has been before remarked how appropriate this reference is. See p. 174.

13. This is plural in the best MSS.

14. St. Paul frequently uses the Old Testament for teaching, i.e. to enforce or illustrate his doctrine; e. g . Rom. 1:17.

15. The numerous quotations from the Old Testament, in the Romans and Galatians, are mostly examples of its use for confutation.

16. The word means the setting right of that which is wrong. The Old Testament is applied for this purpose by St. Paul in 1Co. 14:21, 1Co. 10:1-10. and, generally, wherever he applies it to enforce precepts of morality.

17. "Chastisement that is in righteousness." The word used here has the meaning of chastisement or discipline; compare Heb. 12:7. Thus the Old Testament is applied in 1Co. 1:13.

2Ti. 4:1- 4

4:1 I¹ charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

4:4 And they shall turn away their ears from the truth, and shall be turned unto fables.

1. The best MSS. omit therefore and Lord, and read "and" instead of "at" in this verse.

2Ti. 4:5- 8

4:5 But watch² thou in all things, endure afflictions, do the work of an evangelist,² make full proof of thy ministry.

4:6 For I am now ready⁴ to be offered, and the time of my departure is at hand.

4:7 I have fought⁴ a good fight, I have finished my⁵ course, I have kept the faith:

4:8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous⁶ judge, shall give me at that day:and not to me only, but unto all them also that love his appearing.

2. Not "watch," as in A.V.

3. Compare Eph. 4:11. And see p. 381.

4. Literally, I am already in the very act of being poured out as a sacrificial offering. Compare Php. 2:17.

5. It is impossible to translate this fully in English. It is not strictly correct to render it "I have fought the fight," and seems to introduce a new metaphor. The noun means a contest for a prize, and the metaphor is taken from the Greek foot-races. I have run the good race would be perhaps more exact. The literal English is, I have completed the glorious contest. See pp. 585-587 above, and 1Ti. 6:12.

6. Strictly, the course marked out for the race. This expression occurs only in two othey places in the New Testament, both being in speeches of St. Paul.

7. "The righteous Judge" contrasted with the unrighteous judge, by whose sentence he was soon to be condemned.

2Ti. 4:9- 13

4:9 Do thy diligence to come shortly unto me:

4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica;¹ Crescens to Galatia, Titus unto Dalmatia.

4:11 Only Luke is with me. Take Mark, ² and bring him with thee:for he is profitable to me for the ministry.³

4:12 And Tychicus⁴ have I sent to Ephesus.

4:13 The cloke⁵ that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

8. Demas is mentioned as a "fellow-laborer" at Rome with St. Paul, Philem. 24; and joined with Luke, Col. 4:14. Nothing further is known of him. Crescens is not mentioned elsewhere. In saying here that he was deserted by all but Luke, St. Paul speaks of his own companions and attendants:he had still friends among the Roman Christians who visited him (2Ti. 4:21), though they were afraid to stand by him at his trial.

9. Mark was in Rome during a part of the former imprisonment, Col. 4:10; Phm. 1:24.

10. Not (as in A.V.) "the ministry."

11. If we suppose (see above, p. 835, note 4) that Timothy was at Ephesus, we must conclude that Tychicus was the bearer of this Epistle, and the aorist, "I send herewith," used according to the idiom of

12. This word means either a traveling-case (for carrying clothes, books, &c.), or a traveling-cloak. The former seems the more probable meaning here, from the mention of the books.

2Ti. 4:14- 18

4:14 Alexander the coppersmith¹ did² me much evil:the Lord reward³ him according to his works:

4:15 Of whom be thou ware also; for he hath greatly withstood our words.⁴

4:16 At my first answer no man stood with me, but all men forsook me:⁵ I pray God that it may not be laid to their charge.

4:17 Notwithstanding the Lord⁶ stood with me, and strengthened me;⁷ that by me the preaching⁸ might be fully known, and that all the Gentiles might hear:and I was delivered out of the mouth of the lion.⁹

4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom:to whom be glory for ever and ever. Amen.

13. Brass-founder. Whether this Alexander is the same mentioned as put forward by the Jews at Ephesus in the theatre (Act. 19:33), and as excommunicated by St. Paul (1Ti. 1:20), we do not know. If these names all belong to the same person, he was probably of the Judaizing faction. See above, p. 474.

14. "Charged me with," not "did" (A.V.). This verb, though of frequent occurrence in the New Testament (in the sense of exhibit, display, manifest), does not elsewhere occur in the same construction as here, with an accusative of the thing, and a dative of the person. The active form of the verb in classical Greek has a forensic sense, — viz. to make a declaration against; and as the verb is here used in an active sense (the active form of it not occurring in the New Testament), we may not unnaturally suppose that it is so used here. At any rate, the literal English is, “Alexander manifested many evil things against me.”

15. The MSS. are divided here between the optative and the future; the latter is adopted by Lachmann, and has rather the greatest weight of MS. authority in its favor. We have, therefore, adopted it in the translation in the present edition. Yet it must be acknowledged that there are obvious reasons why the optative (if it was the original reading) should have been altered into the future.

16. The "arguments" here mentioned are probably those used by St. Paul in his defense.

17. On this first defense, see above, p. 834. The ancient interpreters, Eusebius, Jerome, and others, understood St. Paul here to refer to his acquittal at the end of his first imprisonment at Rome, and his subsequent preaching in Spain; but while we must acknowledge that the strength of the expressions accomplished in full measure and all the Gentiles are in favor of this view, we think that on the whole the context renders it unnatural.

18. The Lord, viz. Jesus.

19. Cf. Rom. 4:20, Eph. 6:10

20. The proclamation, i.e. of the Glad-tidings.

21. By the lion’s mouth may be only meant the imminence of the immediate peril; but it may mean that St. Paul, at his first hearing, established his right, as a Roman citizen, to be exempted from the punishment of exposure to wild beasts, which was inflicted during the Neronian persecution on so many Christians. On the historical inferences drawn from this verse, see the preceding remarks.

2Ti. 4:19- 22

4:19 Salute Prisca and Aquila, and the household of Onesiphorus.

4:20 Erastus¹ abode at Corinth:but Trophimus have I left at Miletum sick.

4:21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus,² and Claudia,³ and all the brethren.

4:22 The Lord Jesus Christ be with thy spirit. Grace be with you.⁴ Amen.

22. This verse is an insuperable difficulty to those who suppose this Epistle written in the first imprisonment at Rome; since it implies a recent journey, in which St. Paul had passed through Miletus and Corinth. It has been also thought inexplicable that Paul should mention to Timothy (who was at Ephesus, so near Miletus) the fact that Trophimus was left there. But many suppositions might be made to account for this. For instance, Trophimus may have only staid a short time at Miletus, and come on by the first ship after his recovery. This was probably the first communication from St. Paul to Timothy since they parted; and there would be nothing unnatural even if it mentioned a circumstance which Timothy knew already. For example, A. at Calcutta writes to B. in London, "I left C. dangerously ill at Southampton," although he may be sure that B. has heard of C. ‘s illness long before he can receive the letter.

23. Linus is probably the same person who was afterwards bishop of Rome, and is mentioned by Irenaeus and Eusebius.

24. Pudens and Claudia. The following facts relating to these names are taken from an ingenious essay on the subject, entitled "Claudia and Pudens, by J. Williams, M. A. (London, 2848)." There are two epigrams of Martial, the former of which describes the marriage of a distinguished Roman named Pudens to a foreign lady named Claudia, and the latter of which tells us that this Claudia was a Briton, and gives her the cognomen of Rufina. When the latter epigram was written, she had grownup sons and daughters, but herself still retained the charms of youth. Both these epigrams were written during Martial’s residence at Rome; and, therefore, their date must be between A. D. 66 and A. D. 100. The former of the two epigrams was not published till the reign of Domitian, but it may very probably have been written many years earlier. Thus the Claudia and Pudens of Martial may be the same with the Claudia and Pudens who are here seen as friends of St. Paul in A. D. 68.

But, further, Tacitus mentions (Agric. 14) that certain territories in the southeast of Britain were given to a British king Cogidunus as a reward for his fidelity to Rome:this occurred about A. D. 52, while Tiberius Claudius Nero, commonly called Claudius, was emperor.

Again, in 1723, a marble was dug up at Chichester, with an inscription making mention of a British king bearing the title of Tiberius Claudius Cogidubnus. His daughter would, according to Roman usage, have been called Claudia. And in the same inscription we find the name Pudens. Other details are given in our larger editions. See the Quarterly Review for July, 1858.

25. You (not thee) is the reading of the best MSS., which also omit "amen." In English we are compelled to insert all here, in order to show that you is plural.

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