Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadLange Commentary - 2 Timothy 2:1 - 2:13
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Instruction how and why Timothy should suffer for the cause of the Lord
2Ti_2:1-13
2Ti_2:2. And the things that thou hast heard of me, &c. We find no sufficient grounds to think here (Huther, De Wette, and others) of a definite transaction—of which mention is made also in 1Ti_4:14; 2Ti_1:6—viz., the ordination of Timothy. We believe much rather (Matthies) that the Apostle is thinking here of his public statements of doctrine, of his own preaching of evangelical doctrine and history, which Timothy must have heard, naturally, often, and which had been made before many witnesses. The correctness of this view appears clear from the fact that Timothy must commit what he has heard to such men as, in their turn, might be in condition to teach others also; from which conclusion of the verse we may well infer that the Apostle, in its beginning also, has referred to his doctrine, and not to special official prescripts, which could find application only in the case of individuals. If a connection be sought between this exhortation and the context, whether preceding or following, then it may be said that Timothy must not only himself fight (2Ti_2:3), but must also gird others, and in this way, as a good soldier of Jesus Christ care for his covenant-comrades (Huther). Perhaps it is still yet simpler, if we consider this exhortation, standing entirely alone, as coming from the Apostle’s pen rather without design, and then say: the Apostle does not bind himself to express through the context what is exercising his mind. In 2Ti_2:3 he continues the series of reflections already begun, uninterruptedly. “But thus writes no forger—so after a plan, yet so spontaneously,” (Wiesinger). Obviously, after what has here been said, the design of the Apostle is now clear. It is not enough for him that Timothy himself preach the truth purely and plainly; he must also have a care that it be transmitted and preserved in its purity and plainness. To this end, all the admonitions occurring here, serve. Timothy has heard the Apostle’s word among many witnesses, äéὰ ðïëëῶí ìáñôýñùí properly, intervenientibus multis testibus—under the interposition; i.e., here, in presence of many witnesses (Winer, Gramm., p. 338). That which he also must transmit is, in a certain respect, no longer a private possession, but has become already common property. This shall he entrust to faithful men; and now so much the more, since it is his intention (2Ti_4:19) to quit Ephesus, and to go to Paul. “Antequam isthinc ad me proficiscare;” Bengel. By ðéóôïῖò ἀíèñþðïéò , we do not understand faithful in general (although it is self-evident that this is presupposed), but true, reliable men, who can guard well, and wisely administer the committed trust (comp. 1Co_4:2; 1Co_4:7; 1Co_4:21).—Who shall be able. Not a new quality added to the foregoing, but, as often, ïἵôéíåò in the sense of quippe qui apti erunt—to teach others also; in other words, to set forth again to others, for their instruction and edification, the gospel which they themselves have first heard. We cannot possibly see here anything else, than that by ἑôÝñïõò we must think of the members of the congregation, and not of teachers. The idea that Timothy—as Paul had done—should gather pupils around him, and that these again should train pupils, so that in the community an order (stamm) of apostolic men might continue which could devote itself to the unimpaired transmission of apostolical doctrine (Huther), appears to us to be thrust into the text, and, when clearly and consistently developed, to lead either to the notion of a sort of esoteric doctrine, or to point to the Roman Catholic theory of tradition.—[“The things agreed on, and consented to by all the other Apostles, do thou commit to able men, and appoint them as bishops to the several churches under thee;” so Dr. Hammond. “I think there is no foundation for all this in the text;” Whitby, in loco.—E. H.]—We avoid this difficulty when we simply so interpret the exhortation, that Timothy should care for the transmission and confirmation of the gospel in the congregation, through other qualified teachers (Lehrorgane).
2Ti_2:3. Thou therefore endure … of Jesus Christ. After what has just been said, the Apostle proceeds farther to the express exhortation to suffer for the cause of the Lord. ÓõãêáêïðÜèçóõí , suffer with; the true reading, instead of the Recepta, óὺ ïὖí êáêïðÜèçóïí which, through the superfluous repetition of the óὺ ïὐí (2Ti_2:1), gives a flat, cumbrous sense. The word êáêïðáèåῖí (comp. 2Ti_2:9, and 2Ti_4:5) is also often used, by the classical writers, of the fatigues, burdens, and deprivations which are connected with military service. Under three distinct figures the Apostle now places before Timothy his Christian calling. The first is that of a soldier. Serving, as such, under the banner of Jesus, he must feel bound partly to endurance and partly to abstinence. Tertull., Ad Martyres, cap 3, p. 138, Edit. Rigalt: “Nemo miles ad bellum cum deliciis venit, sed de papilionibus expeditis et substrictis, ubi omnis duritia, imbonitas et insuavitas consistit.” Also elsewhere, 1Ti_1:18; 1Ti_6:12; 1Co_9:1; 2Co_10:4-5; and especially in Eph_6:12-18, is the same figure employed by the Apostle.
2Ti_2:4. No man … that he may please him that, &c. As the soldier, especially when in active service— ὁ óôñáôåõüìåíïò —must bear more than others, so, still farther, has he less freedom than others to do everything he may wish. ἘìðëÝêåôáé signifies, especially, entanglement in something hindering and obstructing (comp. 2Pe_2:20). By ðñáãìáôåῖáé (comp. Luk_19:13), we must not think exclusively of lawsuits, but especially of business affairs, and generally of all those occupations which the support of daily life renders necessary, but which also are wholly irreconcilable with a faithful fulfilment of the duties of a soldier. Amongst the ancients, the unnatural combination of one line of activity with another was forbidden by positive laws. Ambros.De Offic., libr. 1, says: “Qui imperatori militat, a susceptionibus litium, actu negotiorum forensicum, venditione mercium prohibetur humanis legibus.”—“He who fights for the Imperator, is prohibited by human laws from litigation, the pursuit of forensic affairs, the sale of merchandise.” [Militares viros civiles curas arripere prohibemus. Quoted by Whitby.—E. H.]—The sole calling of the óôñáôéþôçò is that, through the faithful performance of his duties, he please the commander, ôῳ óôñáôïëïãÞóáíôé i.e., the commander-in-chief. The Catholic Church (Roman) has interpreted this prescript literally, in that it has forbidden the clergy, peremptorily, a certain number of unclerical occupations (see Walter’sKirchenrecht, 5th ed., Bonn, 1831, p. 398). On the other hand, upon the Protestant side, the following application was characteristically given to this passage by Melanchthon: “Ita vult ministrum Evangelii totum servire propriæ vocationi et non ingerere se in alienos, in gubernationem politicam. Non habeat minister Evangelii alterum pedem in templo, alterum in curia.” (“So he wishes the minister of the gospel to serve in his own vocation unreservedly, and not to engage in outside affairs, in political management. Let not the minister of the gospel have one foot in the temple and the other in the curia.”) If we ask in what way the Apostle himself has, in his own example, explained this his prescript, then it becomes plain that it must be understood not absolute, but cum grano salis. Paul also, while working with his hands, has eaten his own bread (Act_20:34; 1Co_4:12; lb., 1Co_9:6); and certainly he will not have given this counsel to Timothy unconditionally. But, assuredly, special tact and wisdom are necessary so to manage the inevitable cares and occupations which daily life brings with it, that the cause of the kingdom of God shall be thereby in no wise injured, but rather can gain advantage from their results; as was the case actually with Paul himself, who found occasion, in his own activity, to set forth his example to the community for imitation (see 2Th_3:6-9).
2Ti_2:5. And if a man also strive for masteries, yet is he not crowned except he strive lawfully. The Apostle develops now, yet farther, the same thought in the form of a second figure. To strive, is not synonymous here with óôñáôåýåóèáé , but is an expression borrowed from the Greeks ( ἀèëåῖí ), to which he alludes also in 1Co_9:24 and 2Ti_4:7-8 (comp. Heb_12:1). It is not enough, he wishes to say, that a man shall himself only take part in the contest, indifferent how, in other respects, he carries himself; but, chiefly and before all that he conduct himself according to the laws of battle, since without this he can lay no claim to the honor of being crowned. He who fights against the laws of the contest, forfeits his crown; íïìßìùò ἀèëÞóῃ = conformably to the laws. The specific, not tropical sense, is as follows: The minister of the gospel dare not arbitrarily exempt himself from this or that portion of his task, or even direct his activity according to his own discretion; not the bias of his own heart, but the will of the Lord alone must be his standard; so that, without this, it is impossible for him to hope for His approval and recognition.
2Ti_2:6. The husbandman that laboreth must be first partaker of the fruits. The third figure, borrowed from the husbandman, develops once more the same idea, though in a measure, indeed, upon another side. Here, too, there is no promise (De Wette), but an exhortation, grounded upon a comparison with the ãåùñãüò . Êïðéῶíôá is put forward with emphasis, for a proof that the Apostle is speaking of a privilege which is accorded exclusively to the laboring, but in no wise to the not-laboring husbandman. There must be work especially with persistent exertion, if one will—what every husbandman naturally wishes—actually gather the fruits of his field. The question only is, in what sense ðñῶôïí is to be taken, and with what this adverb is to be combined. Not in the sense of ita demum (Heinrichs; also the Dutch translation); as little as an hyperbaton = ôὸí ãåùñãüí êïðéῶíôá ðñῶôïí , ê . ô . ë .; but that also it be connected with ìåôáëáìâÜíåéí , and considered equivalent to first, before all others. The Apostle will say, finally, not every husbandman, but he only who labors with assiduity, must first, before all others, enjoy the fruits of his labor. If, consequently, Timothy will claim this privilege for himself, there must be unremitting toil upon his part; just as above, in 2Ti_2:5, his coronation was made dependent upon lawfully-conducted contests. That, for the teacher, the right of a suitable support upon the part of the community exists, is without doubt a Pauline thought (see 1Co_9:7, et seq.); this, nevertheless, is not taught here.
2Ti_2:7. Consider what I say, &c. According to De Wette, this exhortation is apparently superfluous, since the foregoing comparisons were easy for Timothy to understand. “But the sense of the verse is not meant to enlighten the understanding of Timotheus as to the meaning of the metaphors, but as to the personal application of them;” Conybeare and Howson. Hence, also, it is not necessary to adopt the notion (Mosheim, Michaelis), that some secret sense lies hidden under the foregoing comparisons.—And the Lord give thee understanding in all things. This reminder is here all the more appropriate, since an unspiritual understanding of the prescripts of the Apostle, êáôὰ ïçôüí , not êáôὰ äéÜíïéáí , was certainly possible, but not desirable for the community. For the rest, these words, although they refer exclusively to the foregoing, make nevertheless an appropriate transition to what follows (2Ti_2:8-13); in which verses the Apostle names various motives which should determine Timothy to the true fulfilment of the duty which hitherto had been pressed upon his heart.
2Ti_2:8. Remember that Jesus Christ, of the seed of David, raised from the dead, &c. First motive: remembrance of the resurrection of Jesus Christ. Paul directs the view of his friend and pupil back to that great event which is the foundation of all faith and of all hope of Christians (comp. 1Co_15:12-20). He should hold Jesus Christ in remembrance (here, where there is occasion to speak of the Lord as an historical person, not the name of office—Christ—but the individual name—Jesus—stands first), not in general, but here especially the risen from the dead ( ἐãåãåñìÝíïí , not ἐãåñèÝíôá ). Through the addition, of the seed of David (comp. Rom_1:3), not the lowliness of the person of the Lord, also not His Messianic dignity (Huther), but simply His human descent, His origin is denoted, and truly, indeed, with indirect “polemic” against the docetic error of false teachers; and upon this circumstance special stress is laid, because Timothy could perceive from it that Jesus Christ, although man of flesh and blood as he himself, nevertheless was raised from the dead; and this could contribute, amid the feeling of his own weakness, to his consolation and encouragement. “Hanc unam genealogiam a Timotheo vult attendi, quæ argumento est Jesum esse Christum;” Bengel.—According to my gospel (comp. Rom_2:16; Rom_16:25; 1Ti_1:11). That Paul is thinking here of the gospel of Luke (Jerome, Baur), is wholly unproven. Not without indirect polemic against the preaching of those who do not place the resurrection of the Lord in the forefront, or who reject it decidedly, Paul speaks here so expressly of it, since his train of thought occasions him now, in what follows immediately, to speak of his own person.
2Ti_2:9. Wherein I suffer trouble … unto bonds. A second motive for Timothy. He should direct his look not only backwards, but also around him, to the example of his own teacher and fellow-soldier.—Wherein; for the sake of which—the gospel— ἐí ᾧ , “cujus annuntiandi munere defungens;” Beza.—I suffer, êáêïðáèῶ (comp. 2Ti_2:8).—Even unto bonds, ìÝ÷ñé äåóìῶí . His present bonds are the ultimus terminus ad quem, whither his suffering has gone on until now (comp. Php_2:8), ìÝ÷ñé èáíáôïῦ .—As an evil-doer. “Malum passionis, ac si præcessisset malum actionis;” Bengel. The word êáêïῦñãïò , which occurs besides only in the gospel of Luke (Luk_23:39), sounds very well in the mouth of the Apostle, who had so fine a feeling for honor and shame, just to express the nature of his own position; and this so much the more, since, at the latest, his case had taken an unfavorable turn (comp. 2Ti_4:16-17).—But the word of God is not bound. Parenthesis, in which the Apostle gives account of what serves especially for his encouragement amid his heavy sorrows.—The word of God; designation of the gospel, specially upon the side of its Divine origin (comp. 1Th_2:13); not of the Holy Scriptures in general, nor of the Divine promises in particular.—Is not bound, ïὐ äÝäåôáé . Antithesis to his own imprisoned estate, ôñå÷Ýé (2Th_3:1). The gospel is preached in spite of the imprisonment of Paul, not through himself (as De Wette explains, while he appeals for his interpretation to Act_28:31, for we have to do here with the second imprisonment), but through others.
2Ti_2:10. Therefore … glory. Äéὰ ôïῦôï ; therefore, because the word of God is not bound. The unimpeded course of the gospel is to the Apostle a new proof of its all-embracing power; and the thought inspires him to suffer willingly for a cause which otherwise might seem lost. The additional clause, for the elect’s sake, must thence be understood not as a new ground, but as a more definite statement. By the ἐêëåêôïß , we must think here exclusively just as little of those to whom the gospel is not yet preached, as of those who have already received it (comp. Tit_1:1). The conception is rather to be taken generally. For their sakes he endures all. ’Y ðïìÝíù denotes not only passive endurance, but steadfastness, as of a soldier on the attack of the enemy (Wiesinger). It is not so evident what the Apostle means thereby, when he adds yet, that they may also obtain the salvation which is in Christ Jesus with eternal glory.They also, êáὶ áὐôïß ; as now already the Apostle himself, upon his part, was conscious of the óùôçñßá in Christ. It is nevertheless a question, in what way the sorrow of the Apostle could serve to the furtherance of the same end with the ἐêëåêôïß . That he regarded his own suffering as in no way sin-extinguishing, requires indeed no special mention. The view, further also, that he wishes only to express the salutary influence which the consideration of his ὑðïìïíÞ would exert upon the ἐêëåêôïß (De Wette, Huther), will not fairly satisfy us. Certainly it is better, if we paraphrase his thoughts thus: that he, amid all the burdens of his calling, endured, without yielding up the high task of his life, that thereby the elect of God might be partakers of the óùôçñßá in Christ, through his persevering, continued preaching (comp. Act_13:48). This óùôçñßá is here united with its highest reach— ìåôὰ äüîçò áἰùíßïõ . “Cum gloriâ æternâ. Hoc finis est salutis, quam in Christo consequimur, salus enim nostra est, Deo vivere, quæ incipit a regeneratione nostra, absolvitur autem plena nostra liberatione, quum nos Deus ex mortalis vitæ ærumnis eductos in regnum suum colligit. Ad hanc salutem accedit participatio cælestis adeoque divinæ gloriæ. Ergo ut Christi gratiam amplificaret, nomen æternæ gloriæ saluti apposuit;” Calvin.—[“With eternal glory. This is the reach of the salvation which we obtain in Christ. For our salvation is to live to God, which begins from our regeneration, but is completed in our full deliverance when God gathers us from the calamities of our mortal life into His kingdom. Participation of heavenly and so of divine glory happens to this salvation. Therefore, that he may magnify the grace of Christ, he adds the name of eternal glory to salvation.”]
2Ti_2:11. It is a faithful saying, &c. Finally, the Apostle adduces a third motive. He directs the look of Timothy forward to the results which are connected in the future as well with the faithfulness as with the unfaithfulness of the servant of Christ. Faithful is the word, must not, as 1Ti_4:9, be referred to the preceding, but, as 1Ti_1:15, to the immediately following. The Apostle strengthens a general thought, and ãÜñ is equivalent to indeed. “The recent interpreter consider the following sentences, corresponding to each other, as strophes from a church hymn, respecting which, again as before, nothing more can be said than that the passage answers thoroughly well for a hymn, but it cannot be proved to have been taken from one;” (Matthies). But if, now, the words do not constitute a portion of an old Christian church song, surely they deserve to be employed as the text of a Christian hymn.—For if we be dead with (him), we shall also live with (him). A genuine Pauline thought. It is known how (amongst other places, Romans 6.) the whole Christian life is comprehended under the category of a dying and rising again with Christ. Not only the outward resemblance, but also the personal fellowship of the Christian with the Lord, is here meant; and, indeed, he speaks of a death and life in a spiritual sense, not in a pure natural sense. Yet the spiritual dying must certainly attain to such height, that we must be prepared, if necessary, to renounce our natural life for the sake of the Redeemer; while, on the other hand, the true spiritual life which is enjoyed here in consequence of that spiritual dying with Him (mitsterbens) issues in a personal participation of the blessed life in eternity.
2Ti_2:12. If we suffer, we shall also reign with (him). (Comp. Rom_8:17; Eph_2:6.) Not suffering wholly in general, but with Him, óὺí áὐôῷ , is here meant. Reigning with Him is somewhat the same with the phrase, “to reign in life” (Rom_5:17), when, indeed, the Messiah’s kingdom shall be revealed in its full glory.—On the other hand, if we deny (him), he also will deny us. Perhaps an allusion to the Lord’s own words, Mat_10:33; Mar_8:38; to which also 2Pe_2:1; Judges 4, seem to hint. To deny Christ, is, in general, to be ashamed of Him by word or deed. Here, with special reference to the work of the minister of the gospel, to be ashamed, through fear of men, to confess Him freely. He who is guilty of this, finds his sentence already recorded (Mat_7:23).
2Ti_2:13. If we believe not, &c.; not in general, but are unfaithful to our holy calling, and to the vows made before the Lord. That condition is meant, indeed, which constitutes the ground of the denial of the Lord just referred to. “Si abnegamus; ore, si non credimus: corde;” Bengel.—Yet he abideth faithful (comp. Rom_3:3-4). He will not, as we in like case, become untrue to Himself. For he cannot deny himself (see Critical remarks). It is a gross misunderstanding to interpret this last reminder as a word of consolation in any such sense as this:—if we, from weakness, are unfaithful, we may calm ourselves with the thought that He will not break His word; and that, notwithstanding it, His faithfulness to us will be forever confirmed. In a certain sound sense this thought is certainly true; but the connection of the discourse here plainly shows that the Apostle will warn with emphasis, and, in other words, will say: Fancy not, if thou art unfaithful, that the Lord’s punishment will fail. He is just as faithful in His threatenings as in His promises. He remains ever like Himself, and can also just as little endure the unfaithful, as He can allow the faithful to go unrewarded (comp. Heb_2:3; Joh_3:20).
2. As the threefold figure of the soldier, the athlete, and the husbandman, presents to view the calling and the burdens in the life of the minister of the gospel, so also the calling of each individual Christian, at all times and in all places, admits easily its reapplication.
3. The high value which the Apostle attributes to the bodily resurrection of the Lord, here and in other passages, is, in a remarkable way, in contrast with the spiritualistic and indifferentistic evaporization of this chief article of the gospel, on the side of the modern speculative rationalism of our days.
4. “The word of God is not bound.” Through this thought, which is applicable in the widest sense, the peculiarity of the gospel in opposition to every human institution, even to the law of Moses, is devoted, as well also as its rapid and unhindered spread is explained; while its future conquest over every, even the greatest obstacle, is guaranteed.
5. The suffering of the witnesses for Christ was, and is at all times, one of the most powerful agencies for the furtherance of the gospel (comp. Php_1:12-14; Col_1:24; 2Co_1:5-7). “The sorrow as well as the consolation of a minister of the gospel, as of a leader in Christ’s contest, extends to other Christians for consolation and welfare. His sorrow, in this, that each suffering for Christ, in and with Christ, is a victory; while persistent strength of faith in fierce battle overcomes sin and the world in them, the spectacle is the consolation of all who behold their conflict, and who fight after them. And while the witnesses for Christ again are consoled, now also, according to the deeper experience of life, a rich source of comfort and power streams forth from them into the hearts of others;” Gerlach.—Compare Vinet’s beautiful essay upon Col_1:24 : “Le fidèle achevant les souffrances de Jésus Christ,” in his Études Évangéliques, pp. 112–146.
Starke: Bibl. Würt.: Christians must not only stand by Divine truth, but they must do their utmost that it be transmitted to posterity, upon which account they should support churches and schools, and should help care for their preservation (2Th_3:1).—Cramer: Beautiful evidence of three main articles of the Christian faith: that Christ is true man, born of the seed of David, was really dead, and is really risen from the dead (Luk_24:6-7).—Hedinger: The suffering and glory of Christ in common with His members.—It belongs to the mystery of the cross of Christ, that, the more purely any one preaches it, the more persecution, or at least evil report of the doctrine, he experiences on account of it.—Quesnel: Happy, and eternally glorious, are different.—That God gives eternal life to them who, for the sake of Christ, die the martyr’s death, no one doubts; but that every Christian is under obligation to die with Christ through the mortifying of his own pleasures and desires, and to put to death his former sins through the martyrdom of penitence, is not believed, and yet it must be believed just as much as the other.
Heubner: God has formed for Himself, out of weak and despised ones, the strongest instruments.—No human power can suppress the word of God, or hinder its course.—No rejected person will be able to complain to the Lord, and say He has not kept His word.
Lisco: What adorns the minister of Christ?—Be faithful even unto death.—The picture of a good soldier of Christ: (1) His quality (2Ti_2:1-7); (2) his encouragements and strenthenings (2Ti_2:8-13).—Wholly to Christ do we belong in life, suffering, and dying.—Of the conflict and of the crown of the Christian.—Palmer: The entire pericope, as an admonition to Christians, confirmed.—Schröder: The confirmation solemnity a farewell solemnity: (1) What is the home we thereby leave? (2) what is the strange land into which we are introduced? (3) what staff is thereby given into our hands?
2Ti_2:8, appropriate especially to the Festival of Easter, or the Sunday following.
Footnotes:
2Ti_2:2.—[ äéὰ ðïëëῶí ìáñôýñùí = amid, i.e., in the presence of, yet not = ἐíþðéïí ; so Huther. These witnesses assisted by their presence.—E. H.]
2Ti_2:3.—[ óõãêáêïðÜèçóïí . The ordinary text, Leide dich. The reading óõãêáêïðÜèçóïí must, on the authority of A. C.1 D.1 E.1 F. G., Sin., and others, be preferred to the usual óὺ ïὐí êáêïðÜèÝóïí . [Lachmann also reads óõãêáêïðÜèçóïí .—E. H.]
2Ti_2:3.—[ ×ñéóôïῦ Ἰçóïῦ is preferable to ̓ Éçóïῦ ×ñéóôïῦ ; is supported by the weightiest authorities.—E. H.]
2Ti_2:4.—[ ôῷ óôñáôïëïãÞóáíôé ; badly translated in the English Version; though it would seem to have some support in the Vulgate—cui se probavit.—E. H.]
2Ti_2:6.—[ ðñῶôïí ; so all the authorities and modern critical editions; but the Sin. reads ðñüôåñïí .—E. H.]
2Ti_2:7.—[ ἄ ëÝãù ; Lachmann and Tischendorf, on the authority of the evidence, read ὁ . The Sin. also has ὁ .—E. H.]
2Ti_2:7.— äþóåé , not äῷç ; see Tischendorf. [The English Version misses the sense, and leaves out the illative particle here, which has some emphasis.—E. H.]
2Ti_2:13.—[The Recepta has ἀñíïýìåèá . Lachmann, and, after him, Tischendorf, reads ἀñíçóüìåèá . The authorities are in its favor.—E. H.]
2Ti_2:13.—[The particle ãὰñ was not in the text our translators used.—E. H.]
[An important principle, well stated.—E. H.]