Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadEzekiel, Jonah, and Pastoral Epistles by Patrick Fairbairn - 2 Timothy 1:10 - 1:10
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Ver. 10. But—passing from the secret purpose of grace in eternity to its unfolding in time—manifested now by the appearing of our Saviour Jesus Christ, who abolished death, indeed, but brought life and immortality (or incorruption) to light. Christ’s appearing must certainly be understood in the larger sense—not of the incarnation simply, but of the incarnate Son in His entire mission and work on earth. By means of that He gave full manifestation of the Father’s eternal purpose of grace; and did so, the apostle tells us, by a twofold act—a sort of double agency, on the one side destructive, on the other salutary and glorifying. The two necessarily stand in contrast, yet not without a close and inward connection; for the one is but the reverse side of the other. Hence the particles ìὲí — äὲ , indicative at once of connection and contrast (which should not be overlooked in the rendering): who abolished death, indeed, but brought life and immortality to light. In the one respect He acted as a destroyer, but only that He might place as in the light of day the destiny of His people to an everlasting heritage of life and blessing: salvation in its highest issues necessarily carrying along with it a work of destruction. (See, on this principle, Typology of Scripture, B. ii. c. 16, s. 2.) In so speaking of the manifestation of God’s grace, and identifying the whole with the appearing of Christ among men, there is a close resemblance, in point of form, to the representation previously given of the eternal purpose of grace. This was contemplated by the apostle, not only as taking shape in the divine counsels before the world began, but as finding there an ideal realization in the (predestined) gift of salvation-blessings in Christ. So now, here, with respect to the manifestation of the grace, he sees its accomplishment in the personal triumph and glorification of the Redeemer, as potentially carrying along with it and imaging the common experience and destiny of His people. For in His triumph over death theirs also was involved; and in that immortal life to which He rose, they have their life hid (1Co_15:20-22; Col_3:3). Or, as St. Peter puts it, “they are begotten again to a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away” (1Pe_1:3-4).
Viewing the passage thus as an exhibition in the personal Saviour of what is distributively, in due time, to be realized in the experience of all genuine believers, we are saved from the necessity of inquiring in what precise sense death is here to be understood—whether as a personal adversary, or as a state in respect alike to body and soul, or as a power pervading and overshadowing the world (Ellicott). There seems no need for going into such an inquiry, and breaking up what is here presented as a unity into a variety of parts. Death as triumphed over and abolished in Christ comprehends all that can justly be included in the name; primarily, no doubt, the extinction of animal life, but that only as the natural issue and result of the mortal elements or powers of evil, which are at work in the temporal condition of mankind. In Christ’s resurrection from the dead, and entrance on the power of an endless life, a complete and final end is made of them all; as shall be done also in the case of the redeemed, when the purpose of God respecting them is finished. But what appeared like one great act in Him, who knew no sin, and had the Eternal Spirit dwelling in Him above measure, can in them be only gradually developed. And while the work is proceeding in their experience—proceeding amid many trials, and with the sure prospect of a temporary sojourn in the grave, they should strive to keep the eye of faith fixed on the glorious pattern of the risen Redeemer, as that to which they are destined to be conformed. For thus they will feel, that it is not for them to quail before the difficulties and trials of time, but in the face of all such to remain stedfast to their calling in Christ, and endure hopefully to the end.
The verb öùôßæåéí , though sometimes used intransitively, is here and elsewhere (1Co_4:5; Joh_1:9; Rev_21:23) taken actively. It means, not for the first time to disclose, but to bring into the clearest light what had hitherto lain in comparative obscurity. The thing so shone upon, objectively illuminated, is Life—life, as elsewhere spoken of in these Pastoral epistles (here, 2Ti_1:1; 1Ti_4:8; Tit_1:2), in the higher sense—such as it exists, pure and blessed, in the presence and kingdom of God. It is here conjoined with, and explained by, ἀöèáñóßáí , immortality or incorruption—indicating, not anything properly distinct from the life, but the imperishable and incorruptible nature of this life (as is done also in 1Pe_1:4). Finally, while the manifestation of God’s grace, as destroying death and exhibiting life and immortality, took place in Christ, it is also associated with the gospel—is spoken of as in a manner done through this, because by the gospel the certain knowledge of it is communicated to men; and instrumentally, everything depends on the sincere belief and faithful proclamation of this gospel by the ministers of Christ.