His Word Today

¹⁰ “and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, ¹¹ for which I was appointed a preacher and apostle and teacher.” (2 Timothy 1:10–11 (ESV)

Today’s biblical text must be understood in the immediate context of 2 Timothy 1:8-9. “⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, ⁹ who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.”

God the Father sovereignly and singularly manifested (φανερωθεῖσαν; phanerotheisan) or made known something to His fallen and sinful creatures. This was His purpose and grace He gave sinners in the person and work of Christ Jesus.

^21 “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21–26 (ESV)

⁴ “But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— ⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus” (Ephesians 2:4–6 (ESV).

⁸ “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, ⁹ not a result of works, so that no one may boast.” (Ephesians 2:8–9 (ESV)

“Scripture reveals that our Father not only saves us from something — His wrath — He also saves us for something. In predestining His people to salvation “before the ages began,” God likewise called us to holiness (2 Tim. 1:9). This holiness comes only through the gospel, as Paul explains in today’s passage,” explains Dr. R. C. Sproul.

“Even though we are called to be holy citizens of Christ’s kingdom, this kingdom was not clearly manifested until His incarnation (v. 10). In other words, the life, death, and resurrection of the God-man has shown us the Creator’s grace with clarity. He defeated death and sin was condemned in His flesh so that it might no longer have any claim over us. Thus He brought us life, being raised to grant us a share in eternal life and to give us the inclination to pursue righteousness (Rom. 6:5–11; 8:1–4). This is a truth worth suffering for, even to the death.”

By Jesus Christ’s virgin birth, sinless life, substitutionary death and bodily resurrection He alone has abolished death and brought life. The word abolished (καταργήσαντος; katargesantos) means to put a stop, to wipe out and to set aside. This was done a particular point in time on the cross by Jesus Christ alone.

¹³ “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, ¹⁴ by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. ¹⁵ He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” (Colossians 2:13–15 (ESV)

¹⁴ “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, ¹⁵ and deliver all those who through fear of death were subject to lifelong slavery.” (Hebrews 2:14–15 (ESV)

Jesus not only abolished death he also brought (to light) life (φωτίσαντος ζωὴν; photisantos zoen). This means Christ alone by His resurrection revealed, made known and enlightened sinners regarding how to be forgiven of their sins and to receive eternal life in Him.

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through him, and without him was not anything made that was made. ⁴ In him was life, and the life was the light of men.” (John 1:1–4 (ESV)

²⁵ “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. ²⁶ For as the Father has life in himself, so he has granted the Son also to have life in himself. ²⁷ And he has given him authority to execute judgment, because he is the Son of Man. ²⁸ Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice ²⁹ and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:25–29 (ESV)

²⁵ Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, ²⁶ and everyone who lives and believes in me shall never die. Do you believe this?” (John 11:25–26 (ESV)

“Let not your hearts be troubled. Believe in God; believe also in me. ² In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? ³ And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. ⁴ And you know the way to where I am going.” ⁵ Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” ⁶ Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” (John 14:1–6 (ESV)

It is by these two works Christ accomplished, He alone brought immortality (ἀφθαρσίαν; aptharsian) referring to incorruptibility and unceasing life. This was applied to sinners by grace alone, through faith alone, in the person and work of Jesus Christ alone. This truth is communicated through the gospel. The Apostle Paul preached this good news when the church began. God commands believers in Christ to preach the same gospel today (Matt. 28:19-20; Acts 1:8; Gal. 1:1-9).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

8″Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, ⁹ who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.” (2 Timothy 1:8–9 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

Who hath saved us. From the greatness of the benefit he shews how much we owe to God; for the salvation which he has bestowed on us easily swallows up all the evils that must be endured in this world. The word saved, though it admits of a general signification, is here limited, by the context, to denote eternal salvation. So, then he means that they who, having obtained through Christ not a fading or transitory, but an eternal salvation, shall spare their fleeting life or honor rather than acknowledge their Redeemer; are excessively ungrateful.

And hath called us with a holy calling. He places the sealing of salvation in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light, the value of this “calling,” he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace.  He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, and the latter must have the force of an objection, as if he had said, — “according to his gracious purpose.”

Although Paul commonly employs the word “purpose” to denote the secret decree of God, the cause of which is in his own power, yet, for the sake of fuller explanation, he chose to add “grace,” that he might more clearly exclude all reference to works. And the very contrast proclaims loudly enough that there is no room for works where the grace of God reigns, especially when we are reminded of the election of God, by which he was beforehand with us, when we had not yet been born. On this subject I have spoken more fully in my exposition of the first chapter of the Epistle to the Ephesians; and at present I do nothing more than glance briefly at that which I have there treated more at large. 

Which he gave us in Christ Jesus before the ages began. From the order of time he argues, that, by free grace, salvation was given to us which we did not at all deserve; for, if God chose us before the creation of the world, he could not have regard to works, of which we had none, seeing that we did not then exist. As to the cavil of the sophists, that God was moved by the works which he foresaw, it does not need a long refutation. What kind of works would those have been if God had passed us by, seeing that the election itself is the source and beginning of all good works?

This giving of grace, which he mentions, is nothing else than predestination, by which we were adopted to be the sons of God. On this subject I wished to remind my readers, because God is frequently said actually to “give” his grace to us when we receive the effect of it. But here Paul sets before us what God purposed with himself from the beginning. He, therefore, gave that which, not induced by any merit, he appointed to those who were not yet born, and kept laid up in his treasures, until he made known by the fact itself that he purposeth nothing in vain.

Before eternal ages He employs this phrase in the same sense in which he elsewhere speaks of the uninterrupted succession of years from the foundation of the world. (Titus 1:2.) For that ingenious reasoning which Augustine conducts in many passages is totally different from Paul’s design. The meaning therefore is, — “Before times began to take their course from all past ages.” Besides, it is worthy of notice, that he places the foundation of salvation in Christ; for, apart from him, there is neither adoption nor salvation; as was indeed said in expounding the first chapter of the Epistle to the Ephesians.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, ⁹ who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,” (2 Timothy 1:8–9 (ESV)

2 Timothy 1:9 is one of several, specific biblical texts affirming the sovereignty of God in justifying, redeeming and reconciling sinners to Himself by the person and work of Jesus Christ. God has not only saved us but also called believers in Christ to live a holy life. To be holy means to be separate from sin (I Peter 1:13-16).

However, the danger for believers has always been to assume some measure of our own good works contribute to our salvation from the penalty of sin. In other words, there is the tendency to believer our good works contribute to God’s justification, redemption and reconciliation. This is heresy. This is a damnable message. This is what the Apostle Paul called another gospel (Gal. 1:1-9).

Justification, redemption and reconciliation is always by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; 5:1-10; Eph. 2:1-10; Titus 3:1-5). Consider what Paul wrote to the Romans and Galatians.

Romans 3:19–20 (ESV) – “¹⁹ Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. ²⁰ For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.”

Galatians 2:15–16 (ESV) – “¹⁵ We ourselves are Jews by birth and not Gentile sinners; ¹⁶ yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.”

Galatians 2:20–21 (ESV) – “²⁰ I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. ²¹ I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.”

Galatians 3:1–6 (ESV) – “O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. ² Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? ³ Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? ⁴ Did you suffer so many things in vain—if indeed it was in vain? ⁵ Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— ⁶ just as Abraham “believed God, and it was counted to him as righteousness?”

Galatians 3:7–9 (ESV) – “⁷ Know then that it is those of faith who are the sons of Abraham. ⁸ And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” ⁹ So then, those who are of faith are blessed along with Abraham, the man of faith.”

Galatians 3:10–14 (ESV) – “¹⁰ For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” ¹¹ Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” ¹² But the law is not of faith, rather “The one who does them shall live by them.” ¹³ Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— ¹⁴ so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.”

What the Apostle Paul labored to explain to the Roman church, and to the churches in Galatia, he continued to communicate to Timothy and to the church in Ephesus. He wrote, “God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace.”

God’s call unto salvation is according to His own purpose and grace. Purpose (πρόθεσιν; prothesin) refers to a plan and consecration. Grace (χάριν; charin) is God’s unmerited favor. God’s justification, redemption, reconciliation, and even adoption of sinners is never by our own works. It is solely by the sovereign work of God the Father, through God the Son and by the Holy Spirit.

God the Father gave elect sinners this grace before the ages began. His sovereign work was before the beginning of time. Those who would become His new creation were chosen in Christ Jesus before creation’s existence.  

Ephesians 1:3–5 (ESV) – “³ Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.”

Ephesians 1:11 (ESV) – “¹¹ In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.”  

“This salvation had nothing to do with a believer’s merits but was purely because of His own purpose (prothesin; cf. Rom. 8:28; 9:11; Eph. 1:11; 3:11) and grace (cf. 1 Tim. 1:14). This is the very core of the gospel (cf. Eph. 2:8–10). Before the beginning of time Christians were granted this unmerited favor, but were only made aware of it through the appearing (epiphaneias; 2 Thes. 2:8; 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13) of our Savior, Christ Jesus. Here and in Titus 1:4; 2:13; and 3:6 Christ is called Savior; in 1 Timothy 1:1; 2:3; 4:10; Titus 2:10; and 3:4 God is titled Savior (cf. 2 Peter 1:1 with 3:18). Clearly both are in different senses true. Christ the Son embodied God the Father’s saving purpose and plan, by which death, the product of sin (cf. Gen. 2:17; Rom. 5:12; 6:23), would be destroyed (1 Cor. 15:26), and life and immortality (lit., “incorruptibility”; cf. 1 Peter 1:4) would be brought into view.”^[1]

1. Completely known, completely loved
   My heart is seen by God above
   Should I now run? Dare hide my face
   When, in His eyes, there is only grace?
2. Completely free, the shame is gone
   The highest Judge took all my wrongs
   And set them on His only Son
   He bore my sin, I bear His love.
3. Completely His, how can it be
   That God would set His heart on me?
   Loved not for works that I have done
   But long before time had begun.
4. Completely saved, the work is done
   The curse, the grave is overcome
   For with that dawn, there rose a King
   Now heaven’s smile shines over me.

(Chorus)

Completely known, completely loved
I’m covered by my Savior’s blood
I’m robed in white, and God is pleased
To see His Son when He looks on me. – Matt Boswell/Matt Papa

Soli deo Gloria!

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 751.

⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, ⁹ who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,” (2 Timothy 1:8–9 (ESV)

2 Timothy 1:9 is one of several specific biblical texts affirming the sovereignty of God in justifying, redeeming and reconciling sinners to Himself by the person and work of Jesus Christ. Here is but a sampling of corresponding texts.

Romans 3:21–26 (ESV) – “²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

Ephesians 1:3–5 (ESV) – “³ Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will,”

Ephesians 2:1–5 (ESV) – “And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the flesh and the mind, and were by nature children of wrath, like the rest of mankind. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— “

Titus 3:3–6 (ESV) – “³ For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. ⁴ But when the goodness and loving kindness of God our Savior appeared, ⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, ⁶ whom he poured out on us richly through Jesus Christ our Savior,”

“Timothy was not necessarily ashamed of the gospel when he received this second epistle from Paul, but even he needed to be reminded continually that the divine foolishness of the cross makes the Christian subject to the wisest sage of all. For in His grace, God has saved us from death through the death of Jesus, not our own works (v. 9), and this message gives us the hope needed to endure the very worst the world can do to us,” explains Dr. R. C. Sproul.

There are three verbs to be considered from today’s text. They are the words saved, called and gave. What do these words mean and how do they apply in our lives today?

Paul wrote God saved us. He included himself in the divine act. The word saved (σώσαντος; sosantos) is an aorist active genitive participle. It means God, as a particular point in time actively and solely delivered and immediately rescued sinners from the penalty of sin and eventually from the, power and presence of sin. He did so by His sovereign grace alone, through God-given faith alone, in the person and work of Jesus Christ alone.

Paul also wrote this same God called sinners to a holy calling. The word called (καλέσαντος; kalesantos) is also an aorist active genitive participle. It too means God at a particular point in time actively and solely summoned and called sinners by name to a holy calling (κλήσει ἁγίᾳ; klesei hagia). The word holy means dedicated, pure and divine. Calling refers to a particular task or responsibility. In other words, God solely called sinners to Himself to a dedicated work as believers in Christ. The Bible says we are God’s workmanship (Eph. 2:10).

“The result of the operation of the divine power within all believers (including Paul and Timothy) is characterized here according to a its nature (“who saved us”), and b. its purpose (“and called us with a holy calling. Briefly, God has delivered us from the greatest of all evils and he has placed us in possession of the greatest of all blessings. But in saving us he made us the recipients of the effective gospel call, which is always “a holy calling,” for not only does it reveal God’s holiness but it is also distinctly a call unto holiness of life, unto a holy task, and unto a condition of everlasting sinlessness and virtue (Eph. 4:1; Phil. 3:14; 2 Thess. 1:11).^[1]

“Having mentioned the gospel, Paul spelled out some of its most important details. God saved us and called us to a holy life. This is an accomplished fact, not something yet to come. Timothy could therefore count on God’s power in his daily ministry.”^[2]

So can we. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 232.

^[2] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 751.

7 for God gave us a spirit not of fear but of power and love and self-control. ⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God,” (2 Timothy 1:7-8 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

For God hath not given to us a spirit of cowardice. It is a confirmation of what he had said immediately before; and thus, he continues to urge Timothy to display the power of the gifts which he had received. He makes use of this argument, that God governs his ministers by the Spirit of power, which is the opposite of cowardice. Hence it follows, that they ought not to lie down through slothfulness, but, sustained by great confidence and cheerfulness, should exhibit and display, by visible effects, that power of the Spirit.

The following passage occurs in the Epistle to the Romans: “For we have not received a spirit of bondage, to be again in terror; but we have received the spirit of adoption, by which we cry, Abba, Father.” (Romans 8:15.)

That passage is, at first sight, nearly similar to this; but yet the context shews that the meaning is different. There he treats of the confidence of adoption which all believers have; but here he speaks particularly about ministers, and exhorts them, in the person of Timothy, to arouse themselves actively to deeds of valor; because God does not wish them to perform their office in a cold and lifeless manner, but to press forward powerfully, relying on the efficacy of the Spirit.

But of power, and of love, and of soberness. Hence we are taught, first, that not one of us possesses that firmness and unshaken constancy of the Spirit, which is requisite for fulfilling our ministry, until we are endued from heaven with a new power. And indeed, the obstructions are so many and so great, that no courage of man will be able to overcome them. It is God, therefore, who endues us with “the spirit of power;” for they who, in other respects, give tokens of much strength, fall down in a moment, when they are not upheld by the power of the Divine Spirit.

Secondly, we gather from it, that they who have slavish meanness and cowardice, so that they do not venture to do anything in defense of the truth, when it is necessary, are not governed by that Spirit by whom the servants of Christ are guided. Hence it follows, that there are very few of those who bear the title of ministers, in the present day, who have the mark of sincerity impressed upon them; for, amongst a vast number, where do we find one who, relying on the power of the Spirit, boldly despises all the loftiness which exalts itself against Christ? Do not almost all seek their own interest and their leisure? Do they not sink down dumb as soon as any noise breaks out? The consequence is, that no majesty of God is seen in their ministry. The word Spirit is here employed figuratively, as in many other passages. 

But why did he afterwards add love and soberness? In my opinion, it was for the purpose of distinguishing that power of the Spirit from the fury and rage of fanatics, who while they rush forward with reckless impulse, fiercely boast of having the Spirit of God. For that reason, he expressly states that this powerful energy is moderated by “soberness and love,” that is, by a calm desire of edifying. Yet Paul does not deny that prophets and teachers were endued with the same Spirit before the publication of the gospel; but he declares that this grace ought now to be especially powerful and conspicuous under the reign of Christ.

Be not ashamed, therefore. He said this, because the confession of the gospel was accounted infamous; and therefore, he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world, but will reckon it honorable that wicked men mark them with disgrace.

And justly does he call the gospel the testimony of our Lord; because, although he has no need of our assistance, yet he lays upon us this duty, that we shall give “testimony” to him for maintaining his glory. It is a great and distinguished honor which he confers upon us, and, indeed, upon all, (for there is no Christian that ought not to reckon himself a witness of Christ,) but chiefly pastors and teachers, as Christ said to the apostles, — “Ye shall be witnesses to me,” (Acts 1:8.)

Accordingly, the more hateful the doctrine of the gospel is in the world, the more earnestly should they labor to confess it openly. When he adds, nor of me; by this word he reminds Timothy not to refuse to be his companion, as in a cause common to both of them; for, when we begin to withdraw from the society of those who, for the name of Christ, suffer persecution, what else do we seek than that the gospel shall be free from all persecution?

Now, though there were not wanting many wicked men who thus ridiculed Timothy, — “Do you not see what has befallen your master? Do you not know that the same reward awaits you also? Why do you press upon us a doctrine which you see is hissed at by the whole world?” — still he must have been cheered by this exhortation, — “You have no reason to be ashamed of me, in that which is not shameful, for I am Christ’s prisoner;” that is, “Not for any crime or evil deed, but for his name I am kept in prison.”

But be thou a partaker of the afflictions of the gospel. He lays down a method by which that which he enjoins may be done; that is, if Timothy shall prepare himself for enduring the afflictions which are connected with the gospel. Whosoever shall revolt at and shrink from the cross will always be ashamed of the gospel. Not without good reason, therefore, does Paul, while he exhorts to boldness of confession, in order that he may not exhort in vain, speak to him also about bearing the cross. 

He adds, according to the power of God; because, but for this, and if he did not support us, we should immediately sink under the load. This clause contains both admonition and consolation. The admonition is, to turn away his eyes from his present weakness, and, relying on the assistance of God, to venture and undertake what is beyond his strength. The consolation is, that, if we endure anything on account of the gospel, God will come forth as our deliverer, that by his power, we may obtain the victory.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

7 for God gave us a spirit not of fear but of power and love and self-control. ⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God,” (2 Timothy 1:7-8 (ESV)

The Apostle Paul not only wanted to commend Timothy for his sincere faith, but also to challenge him in living for the Lord. It was on the basis of Timothy’s unhypocritical spirit and behavior Paul reminded him of a truth he previously shared. The truth was to fan into flame the gift of God within him (2 Tim. 1:6).

What could have caused Timothy to be discouraged? Remember the following observations from Paul. First, Timothy was handicapped by frequent physical ailments (1 Tim. 5:23). Two, he was naturally timid (“Now if Timothy comes, see to it that he is with you without fear,” 1 Cor. 16:10). Three, he was, in a sense, “a young man” (1 Tim. 4:12; cf. 2 Tim. 2:22). Fourth, the Ephesian church heretics who opposed him were very determined (1 Tim. 1:3–7, 19, 20; 4:6, 7; 6:3–10; 2 Tim. 2:14–19, 23). Finally, believers were being persecuted by the government. Think of Paul (1 Tim. 4:6). All of these factors could have contributed to Paul’s concern and counsel to his young protégé. Therefore, Paul sought to comfort his son in the faith with the same comfort the Lord gave him (2 Cor. 1:3-7).

In spite of all the personal and experiential issues Timothy was facing, Paul remined him “God gave us a spirit not of fear but of power and love and self-control.” The phrase God gave us (ἔδωκεν θεὸς ἡμῖν; edoken theos hemin) indicates God is the subject. He alone gave, granted, and deposited at a particular point in time and space to believers in Christ a gift. What God gave was a spirit (πνεῦμα; pneuma). I submit the word spirit here refers to the Holy Spirit, even though some translators do not the capitalize the noun spirit and acknowledge Paul referred to the Holy Spirit.

God the Father gave all believers in Christ the Holy Spirit (Rom. 8:9). He is not the Spirit of fear (δειλίας; deilias) which solely refers to cowardice and timidity.  Rather the Holy Spirit is one who, as God, alone possesses and gives power (δυνάμεως; dynameos), love (ἀγάπης; agapes), and self-control (σωφρονισμοῦ; sophronismou). This respectively refers to the supernatural ability, affection and sound judgment believers in Christ solely possess from God.

Therefore Timothy, and believers in Christ today, are to “not be ashamed of the testimony about our Lord.” The word ashamed (ἐπαισχυνθῇς; epiaschynthes) means to not be disgraced or embarrassed because or an event, activity or individual. This is the same word the Apostle Paul used in his letter to the church in Rome.

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Romans 1:16 (ESV)

^20 “For when you were slaves of sin, you were free in regard to righteousness. ²¹ But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. “(Romans 6:20–21 (ESV)

In his letter to Timothy, what Paul did not want believers in Christ to be ashamed of was the testimony about our Lord. Testimony (μαρτύριον; martyrian) refers to the truthful content of what is declared or said. In other words, to be a truthful witness. This truthful witness concerned the person and work solely originating from the Lord Jesus Christ; the gospel.

“The testimony “concerning our Lord” (objective genitive; cf. 1 Tim. 2:6) is, of course, the gospel, as the very parallelism of the compound clause indicates. “Do not be ashamed of the testimony concerning our Lord,” is explained by, “But, in fellowship with (me) suffer hardship for the gospel.” And cf. Rom. 1:16. In the gospel we find the testimony concerning the works and words of the Lord (John 15:26, 27). Not to be ashamed of the gospel means to be proud of it”^[1]

“Of all the apostles, Paul was the most intent on guarding the purity, accuracy, and clarity of the evangelistic message. Christ uniquely commissioned him for that purpose – the defense and confirmation of the gospel (Phil. 1:7),” explains Dr. John MacArthur.

Paul not only did not want Timothy to be ashamed of the gospel, he also did not want his young protégé to be ashamed of him. Even though Paul was a prisoner for the sake of the gospel, he did not want Timothy to in any way be embarrassed in having him as a mentor.

“Since Paul is so intimately associated with the gospel, it does not surprise us to read, “Do not be ashamed of the testimony concerning our Lord nor of me his prisoner.” Not Nero’s prisoner is Paul, though it may seem that way, but “our Lord’s.” The apostle always emphasizes that thought in connection with the idea of being a prisoner (Eph. 3:1; 4:1; Philem. 1, 9). Now, the expression, “his prisoner” does not only mean that it was for the defence of “our Lord’s” gospel that Paul had been imprisoned, but also that whatever pertained to his incarceration was entirely safe in the hands of the Sovereign Disposer of destinies.”^[2]

Additionally, Paul wanted Timothy, and all other believers in Christ, to share in suffering for the gospel by the power of God.” To share in suffering (συγκακοπάθησον; synkakopatheson) is an active command. It means to assume one’s share in suffering. For what purpose and to what end? God commands believers in Christ to share in suffering for the gospel. Believers are able to obey this command from God by the power and ability God alone provides.

“Timothy must be willing to bear ill treatment (cf. 2 Tim. 2:3) along with Paul. He must be willing to take his share of persecution; and this not in his own power, which would be impossible, but “according to (the) power of God.” That power is infinite. It will enable a person to endure even unto death.”^[3]

“Paul’s exhortation to Timothy not to be ashamed of the gospel is something that we need to hear each day. With all of the voices out there calling us to be ashamed about biblical Christianity, it can be difficult to stand firm for the honor of Jesus. Let us be about the business of encouraging one another not to be ashamed of the gospel and of exhorting one another to share the gospel when God gives us an opportunity to do so,” concludes Dr. R. C. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 231.

^[2] Ibid., 232.

^[3] Ibid., 232.

⁷ for God gave us a spirit not of fear but of power and love and self-control. ⁸ Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God,” (2 Timothy 1:7–8 (ESV)

When interpreting a portion of Scripture, three questions must always be answered. First, what does the biblical text say in its original context? Second, what does the biblical text mean in its original, grammatical and historical context? Third, how may the biblical text be applied in our historical context? Students of Scripture often make the mistake of trying to answer the first two questions by immediately attempting to answer the third.

Regarding today’s biblical text, the first two interpretative questions must be answered in light of what was occurring in the life of Paul and Timothy before it’s meaning is applied in our lives. The student of Scripture must understand the author’s meaning of the text prior to the reader’s application of the text.

Paul wrote, “for God gave us a spirit not of fear but of power and love and self-control.” The believer in Christ must understand Paul’s intended meaning and application to Timothy prior to the text’s meaning and application to believes in Christ today. The way to do so is by referring back to the immediately preceding verses, particularly vs. 5-6.

2 Timothy 1:5–6 (ESV) says, “⁵ I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. ⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,”

The Apostle Paul not only wanted to commend Timothy for his sincere faith, but also to challenge him in living for the Lord. It was on the basis of Timothy’s unhypocritical spirit and behavior Paul reminded him of a truth he previously shared. The truth was to fan into flame the gift of God within him.

To fan into flame (ἀναζωπυρεῖν; anazopyrein) is a present active infinitive verb. It is a figurative expression meaning to rekindle or revive a personal cause and commitment. It seems Timothy may have become weary in well-doing and needed some encouragement from a spiritual mentor and father figure.

What could have caused Timothy be discouraged? Remember the following observations from Paul. First, Timothy was handicapped by frequent physical ailments (1 Tim. 5:23). Two, he was naturally timid (“Now if Timothy comes, see to it that he is with you without fear,” 1 Cor. 16:10). Three, he was, in a sense, “a young man” (1 Tim. 4:12; cf. 2 Tim. 2:22). Fourth, the Ephesian church heretics who opposed him were very determined (1 Tim. 1:3–7, 19, 20; 4:6, 7; 6:3–10; 2 Tim. 2:14–19, 23). Finally, believers were being persecuted by the State. Think of Paul (1 Tim. 4:6). All of these factors could have contributed to Paul’s concern and counsel to his young protégé. Therefore, Paul sought to comfort his son in the faith with the same comfort the Lord gave Paul (2 Cor. 1:3-7).

In spite of all the personal and experiential issues Timothy was facing, Paul remined him “God gave us a spirit not of fear but of power and love and self-control.” This is what the biblical text says. What does it mean?  

The phrase God gave us (ἔδωκεν θεὸς ἡμῖν; edoken theos hemin) indicates God is the subject. He alone gave, granted, deposited at a particular point in time and space to believers in Christ a gift. What God gave was a spirit (πνεῦμα; pneuma). I submit the word spirit here refers to the Holy Spirit, even though some translators do not the capitalize the noun spirit and acknowledge Paul referred to the Holy Spirit.

“In this passage some (in agreement with A.V., A.R.V., R.S.V.) spell Spirit with a small letter (“spirit”), while others capitalize. The former sometimes argue that the descriptive genitive (“… of power and love and self-discipline”) rules out any reference to the Holy Spirit.But the use of such a genitive does not in itself settle the question, for a similar modifier is also used in passages which undoubtedly refer to the Holy Spirit. Thus, Jesus, in speaking about the coming Helper or Comforter, calls him “the Spirit of truth” (John 14:17; 15:26; 16:13). There are other similar phrases in which many interpreters find a reference to the Holy Spirit (Is. 11:2; Zech. 12:10; Rom. 8:2; Eph. 1:17; Heb. 10:29). Moreover, the idiom, “not the Spirit of … but (the Spirit) of …” is used by Paul in other passages which, in the light of their specific contexts, seem to refer to the Holy Spirit, though not every interpreter is ready to grant this (Rom. 8:15; 1 Cor. 2:12). And besides, do not charisma (verse 6) and pneuma (verse 7), in the sense of Holy Spirit, go hand in hand?”^[1]

God the Father gave believers in Christ the Holy Spirit (Rom. 8:9). He is not the Spirit of fear (δειλίας; deilias) which solely refers to cowardice and timidity.  Rather the Holy Spirit is one who, as God, alone possesses and gives power (δυνάμεως; dynameos), love (ἀγάπης; agapes), and self-control (σωφρονισμοῦ; sophronismou). This respectively refers to the supernatural ability, affection and sound judgment believers in Christ solely possess from God.

“The gist of Paul’s argument, then, would seem to be as follows:

My dear child, Timothy, fight that tendency of yours toward fearfulness. The Holy Spirit, given to you and me and every believer, is not the Spirit of timidity but of power and love and self-discipline. Avail yourself of that limitless, never-failing power (δύναμις cf. our “dynamite”), and you will proclaim God’s truth; of that intelligent, purposeful love, and you will comfort God’s children, even to the extent of visiting me in my Roman prison; and of that ever-necessary self-discipline or self-control (σωφρονισμός,, and you will wage God’s battle against cowardice, taking yourself in hand.” If a person fears Satan’s persecuting power more than he trusts God’s ability and ever-readiness to help, he has lost his mental balance. Surely, Timothy has not reached that point! Let him then hold on to the truth. Let him cling to it by giving it away … as did Lois and Eunice.”^[2]

We have examined what Paul wrote in the biblical text and he meant for Timothy to understand and apply. It is our duty and responsibility to understand and apply the author’s intended meaning and not try to create our own.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 229.

^[2] Ibid., 229–230.

⁵ “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. ⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,” (2 Timothy 1:5–6 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

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.

For which cause I advise thee. The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought to be in making progress from day to day. It deserves notice that the words “for which cause” introduce this advice as a conclusion from what has been already said.

To stir up the gift of God. This exhortation is highly necessary; for it usually happens, and may be said to be natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth; and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the other hand, to strive to bring to perfection everything that is good in us, and to kindle what is languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was in course of being gradually extinguished, if strength and flame were not added, by blowing upon it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of God, lest, being unemployed and concealed, they gather rust. Let us also remember that we should diligently profit by them, lest they be extinguished by our slothfulness.

Which is in thee by the laying on of my hands. There can be no doubt that Timothy was invited by the general voice of the Church, and was not elected by the private wish of Paul alone; but there is no absurdity in saying, that Paul ascribes the election to himself personally, because he was the chief actor in it. Yet here he speaks of ordination, that is, of the solemn act of conferring the office of the ministry, and not of election. Besides, it is not perfectly clear whether it was the custom, when any minister was to be set apart, that all laid their hands on his head, or that one only did so, in the room and name of all. I am more inclined to the conjecture, that it was only one person who laid on his hands.

So far as relates to the ceremony, the apostles borrowed it from an ancient custom of their nation; or rather, in consequence of its being in use, they retained it; for this is a part of that decent and orderly procedure which Paul elsewhere recommends. (1 Corinthians 14:40.) Yet it may be doubted if that “laying on of hands” which is now mentioned refers to ordination; because, at that time, the graces of the Spirit, of which he speaks in the 12th chapter of the Epistle to the Romans (Romans 12:0), and in the 13th of the First Epistle to the Corinthians (1 Corinthians 13:0), were bestowed on many others who were not appointed to be pastors. But, for my own part, I think that it may be easily inferred from the former Epistle, that Paul here speaks of the office of a pastor, for this passage agrees with that, “Do not neglect the grace which was given to thee with the laying on of the hands of the eldership.” (1 Timothy 4:14.)

That point being settled, it is asked, “Was grace given by the outward sign?” To this question I answer, whenever ministers were ordained, they were recommended to God by the prayers of the whole Church, and in this manner grace from God was obtained for them by prayer, and was not given to them by virtue of the sign, although the sign was not uselessly or unprofitably employed, but was a sure pledge of that grace which they received from God’s own hand. That ceremony was not a profane act, invented for the sole purpose of procuring credit in the eyes of men, but a lawful consecration before God, which is not performed but by the power of the Holy Spirit. Besides, Paul takes the sign for the whole matter or the whole transaction; for he declares that Timothy was endued with grace, when he was offered to God as a minister. Thus, in this mode of expression there is a figure of speech, in which a part is taken for the whole.

But we are again met by another question; for if it was only at his ordination that Timothy obtained the grace necessary for discharging his office, of what nature was the election of a man not yet fit or qualified, but hitherto void and destitute of the gift of God? I answer, it was not then so given to him that he had it not before; for it is certain that he excelled both in doctrine and in other gifts before Paul ordained him to the ministry. But there is no inconsistency in saying, that, when God wished to make use of his services, and accordingly called him, he then fitted and enriched him still more with new gifts, or doubled those which he had previously bestowed. It does not therefore follow that Timothy had not formerly any gift, but it shone forth the more when the duty of teaching was laid upon him.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁵ “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. ⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,” (2 Timothy 1:5–6 (ESV)

The Apostle Paul not only wanted to commend Timothy for his sincere faith, but also to challenge him in living for the Lord. It was on the basis of Timothy’s unhypocritical spirit and behavior Paul reminded him of a truth he previously shared. The truth was to fan into flame the gift of God within him.

To fan into flame (ἀναζωπυρεῖν; anazopyrein) is a present active infinitive verb. It is a figurative expression meaning to rekindle or revive a personal cause and commitment. It seems Timothy may have become weary in well-doing and needed some encouragement from a spiritual mentor and father figure.

“Paul knew that the fire of Timothy’s charisma (the gift of God’s grace which enabled the younger man to become the apostle’s chosen representative) was burning low. Once before, in the earlier letter, the apostle had written, “Do not grow careless about the gift that is within you, which was granted to you by prophetic utterance with the laying on of the hands of the presbytery” (1 Tim. 4:14; see on that passage).” ^[1]

What could have caused Timothy be discouraged? Remember the following observations from Paul. First, Timothy was handicapped by frequent physical ailments (1 Tim. 5:23). Two, he was naturally timid (“Now if Timothy comes, see to it that he is with you without fear,” 1 Cor. 16:10). Three, he was, in a sense, “a young man” (1 Tim. 4:12; cf. 2 Tim. 2:22). Fourth, the Ephesian church heretics who opposed him were very determined (1 Tim. 1:3–7, 19, 20; 4:6, 7; 6:3–10; 2 Tim. 2:14–19, 23). Finally, believers were being persecuted by the State. Think of Paul (1 Tim. 4:6).

All of these factors could have contributed to Paul’s concern and counsel to his young protégé. Therefore, Paul sought to comfort his son in the faith with the same comfort the Lord gave Paul (2 Cor. 1:3-7).

“Of course, we do not know whether all or only some of these factors contributed to the expressed result, namely, that the flame of Timothy’s ministerial office needed attention, nor do we know to what extent each contributed. The main idea, however, is clear. So, Paul, having carefully selected the most gentle verb, reminds Timothy to “stir (up) into a living flame” the divine gift of ordination. The flame had not gone out, but it was burning slowly and had to be agitated to white heat. The times were serious. Paul was about to depart from the scene of history. Timothy must carry on where Paul was about to leave off. The gift of the Spirit must not be quenched (cf. 1 Thess. 5:19). Timothy loves Paul. Let Timothy remember, then, that at the time of his ordination Paul’s hands, too, had rested upon him as a symbol of the impartation of the Spirit’s gift!”^[2]

As a younger pastor, my mentors encouraged me in the same way. They saw the gifts God entrusted to my stewardship. They encouraged me to remain faithful (I Cor. 4:1-2). They challenged me to not become weary in well-doing (Gal. 6:9). Now as an older minister, I find myself doing the same thing as Paul by encouraging younger men and women who are serving the Lord. As Paul’s maturity in ministry helped Timothy, I pray I am mirroring his example.

What about you? Who are you mentoring in the faith? How may you help someone fan the flame of the gifts the Lord has entrusted to their stewardship? It only takes one little spark, one little word, to do so. Do so today.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 228.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 229.

⁵ “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. ⁶ For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,” (2 Timothy 1:5–6 (ESV)

What did the Apostle Paul mean when he wrote Timothy had a sincere faith? How do believers in Christ today know if they have a sincere faith? What is faith and why is it important for it to be sincere?

Faith (πίστεως; pisteos) is a trust in, a commitment to, a dependance upon and a worship of an object. It can be accurately said every individual who has ever lived, is living and will live is a person of faith. This does not mean everyone, past, present or future, is a believer in Christ. However, everyone is a person of faith. The question is faith in what or in whom?

Saving faith, godly faith or a sincere faith is a trust in, a dependence upon, a commitment to, and a worship of Jesus Christ as Lord and Savior (Rom. 1:16-17; Rom 3:21-26; Gal. 2:15-16; 3:1-25; Eph. 2:1-10). In this context, grammatically faith is a genitive noun. Timothy’s faith was one he individually possessed, but it was also a faith God sovereignly gave him (Acts 13:48; Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1-2). This remains true for every believer in Christ.

The word sincere (ἀνυποκρίτου; anypokritou) is a genitive adjective. To be sincere is to be genuine and without hypocrisy. It lacks pretense or show. It is a faith which is obedient to God and His Word (I John 2:1-3; 5:1-4).

“So many, it seems, had opposed or deserted Paul (cf. 1:15; 2:17; 3:1–9, 13; 4:3–4, 10–21) that Timothy’s sincere (anypokritou, “unhypocritical”; cf. 1 Tim. 1:5) faith stood out in bold relief.”^[1]

“All Paul says is, “having received a reminder of your unfeigned (literally: unhypocritical) faith.” Just how this reminder from without had reached Paul we do not know. Some interpreters are of the opinion that in Rome something had just now happened which had reminded the apostle of Timothy’s early faith. Others believe that Paul had received a letter from Timothy. Still others suggest that someone who knew “all about” the younger man’s childhood days and subsequent conversion had visited the apostle in prison, and that this friend had recited from memory incidents long past in the life of absent Timothy. Whatever may have been the precise nature of the reminder from without, one fact is certain: as a result of both motivations, the one from within and the other from without, Paul’s soul is filled with longing to see Timothy.” ^[2]

“As an apostle of Jesus, Paul was acutely aware of the need for the gospel to be handed down through the generations without corruption, and he wrote a second epistle to Timothy largely to impress upon him the responsibility of passing on the content of the faith. Second Timothy 2:1–2 makes this point directly, but most of chapter 1 supports it indirectly. This is especially true of today’s passage wherein the apostle speaks of the legacy of faith that he and Timothy share,” explains Dr. R. C. Sproul.

Timothy was a recipient of this kind of faith; passed down from the previous generation. He received his sincere faith from God through the efforts of his grandmother Lois and his mother Eunice. They taught him the sacred Scriptures from childhood (2 Tim. 3:15). The seed of God’s Word flourished in Timothy’s mind, emotions and will.

Paul was sure (πέπεισμαι; pepeismai). This refers to being convinced and persuaded of the certainty of Timothy’s conversion and faith in the Lord Jesus. What others told him about Timothy he knew for certain (Acts 16:1-5). This certainty began in the past and remained in Paul’s present circumstances.

“Within Timothy’s family we also see a heritage of faithfulness, for his mother, Eunice, and his maternal grandmother, Lois, share his trust in the Lord (v. 5). Acts 16:1 tells us that Eunice was a Jewish woman, so she and Lois were apparently Jews who later trusted in Jesus. These women have understood the need to pass on the faith once delivered to the saints, teaching Timothy the way of Christ. The implication is that Timothy is to do the same,” continues Dr. Sproul.

“Many of us have likewise had faithful mothers and grandmothers who have taught us the gospel, and we should thank them for their faithfulness on the appropriate occasions. Regardless of our family history, however, all of us are to play a role in passing on the gospel. If we have children, we are to teach them the things of God. If not, we can still pray for the children that we know that they will hear and believe the Word of God.”

What are the characteristics of a sincere faith in the person and work of Jesus Christ? Primarily, a sincere faith is evidenced by a life lived for the glory of God. Good works are the fruit of faith, the evidence of genuine faith. What biblical evidence do we have for this proposition? This is what we will study when next we meet. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 750.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 227.

³ “I thank God whom I serve, as did my ancestors, with a clear conscience, as I remember you constantly in my prayers night and day. ⁴ As I remember your tears, I long to see you, that I may be filled with joy.” (2 Timothy 1:3–4 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

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 particleὡς 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.

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.

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 anyone 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.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!