His Word Today

¹⁶ May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, ¹⁷ but when he arrived in Rome, he searched for me earnestly and found me— ¹⁸ may the Lord grant him to find mercy from the Lord on that day! — and you well know all the service he rendered at Ephesus.” (2 Timothy 1:16–18 (ESV)

Are you known as one who refreshes fellow believers in Christ?  Are you unashamed of the circumstance’s other believers experience because of their faith? Do you seek to minister to other Christians even when it may be difficult for you? This is the kind of disciple God calls us to be. Onesiphorus was this kind of disciple.

Onesiphorus was a Christian who took care of Paul during his confinement in Ephesus. After Paul’s transfer to Rome, Onesiphorus eagerly sought him out and ministered to him there (2 Tim. 1:16). In the salutation of his Second Letter to Timothy, Paul sent greetings to Onesiphorus and his household (4:19).^[1]

Paul prayed the Lord would grant mercy to Onesiphorus’ household. To grant mercy (δῴη ἔλεος; doe eleos) means to give compassion and to show kindness to someone in serious need. Paul does not mention what the need may have been, just for God to meet the need. The reason was because Onesiphorus met the apostle Paul’s needs.

Paul wrote how Onesiphorus refreshed him. The word refreshed (ἀνέψυξεν; anepsyxen) refers to an active encouragement after a time of anxiety or trouble. Onesiphorus provided this encouragement many times for the apostle. It was not just a one-time occurrence.

Onesiphorus also was not ashamed of Paul’s chains. The phase not ashamed of (ἐπαισχύνθη; epaischynthe) means to not feel disgrace because or circumstances or events. This individual was no ashamed of associating with Paul while he was a prisoner of Rome. Chains (ἅλυσίν; halysin) is a euphemism for imprisonment.

When Onesiphorus arrived in Rome, he earnestly searched for Paul and eventually found him. When the day of God’s judgment of believers eventually arrives, Paul asked God to grant Onesiphorus mercy on that day (I Cor. 3:13; 2 Cor. 5:6-10). Paul also referred to the service and ministry this young man performed in Ephesus.

“Onesiphorus chose rightly when faced with the possibility of suffering for Christ and His servants (2 Tim. 1:16–18). This man searched for Paul “earnestly,” implying that the apostle was hard to find in Rome, probably sequestered in an obscure neighborhood. Looking for Paul, asking about his whereabouts, certainly could have raised questions about Onesiphorus’ allegiances and lead to his arrest,” explains Dr. R. C. Sproul.

“But Onesiphorus was unafraid of shame and risked himself to refresh Paul’s needs, likely meaning that he gave the apostle food and drink, for prisoners back then depended on the kindness of friends and family to survive in jail. Knowing that even these good deeds could not save Onesiphorus and his house, the apostle asks the Lord to show mercy to his friend — to keep him in the grace of God that he might persevere until the very end.”

“Paul states that Onesiphorus had refreshed him, had, as it were, caused him to breathe more easily. Onesiphorus had done this not only once but frequently. Just how the visitor had carried out this bracing and cheering ministry is not stated. Perhaps by his very presence, a presence which implied self-sacrifice and love; furthermore, by bringing news to Paul concerning individuals and churches; by encouraging him on the basis of God’s promises; by bringing him food, drink, literature. One is reminded of the services which, with great danger to himself, Jonathan rendered to David (1 Sam. 18, 19, 20). Even Paul, a man of dauntless courage and amazing faith, could use encouragement at times. That was true also with respect to David, Elijah, Jeremiah, and John the Baptist. It is comforting to know that though the treatment which the apostle received was far less considerate than that which was accorded him during his first imprisonment, the privilege of receiving visitors and “refreshments” had not been completely taken away. Cf. 2 Tim. 4:13”.^[2]

[Verse 1]
Facing a task unfinished
That drives us to our knees
A need that, undiminished
Rebukes our slothful ease
We, who rejoice to know Thee
Renew before Thy throne
The solemn pledge we owe Thee
To go and make Thee known.

[Verse 2]
Where other lords beside Thee
Hold their unhindered sway
Where forces that defied Thee
Defy Thee still today
With none to heed their crying
For life, and love, and light
Unnumbered souls are dying
And pass into the night.

[Verse 3]
We bear the torch that flaming
Fell from the hands of those
Who gave their lives proclaiming
That Jesus died and rose
Ours is the same commission
The same glad message ours
Fired by the same ambition
To Thee we yield our powers.

[Verse 4]
O Father who sustained them
O Spirit who inspired
Savior, whose love constrained them
To toil with zeal untired
From cowardice defend us
From lethargy awake!
Forth on Thine errands send us
To labor for Thy sake.

[Refrain]
We go to all the world
With kingdom hope unfurled
No other name has power to save
But Jesus Christ, the Lord. – Keith & Krystin Getty

Are you known as one who refreshes fellow believers in Christ?  Are you unashamed of the circumstance’s other believers experience because of their faith? Do you seek to minister to other Christians even when it may be difficult for you? This is the kind of disciple God calls us to be.

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] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 977.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 239.

¹⁴ “By the Holy Spirit who dwells within us, guard the good deposit entrusted to you. ¹⁵ You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.” (2 Timothy 1:14–15 (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.

Keep the excellent thing committed to thee. This exhortation is more extensive than the preceding. He exhorts Timothy to consider what God has given to him, and to bestow care and application in proportion to the high value of that which has been committed; for, when the thing is of little value, we are not wont to call any one to so strict an account.

By “that which hath been committed,” I understand him to mean both the honor of the ministry and all the gifts with which Timothy was endued. Some limit it to the ministry alone; but I think that it denotes chiefly the qualifications for the ministry, that is, all the gifts of the Spirit, in which he excelled. The word “committed” is employed also for another reason, to remind Timothy that he must, one day, render an account; for we ought to administer faithfully what God has committed to us.

“Seeing that God hath taken up his abode in us, and wishes that we may be his temples, and dwells in those temples by his Holy Spirit, are we afraid that he will not give us power to persevere till the end, that he will not keep us in certain possession of the benefits which we have received from his hand? True, the devil will labor to deprive us of it, but, as our souls will not be a prey to him, because our Lord Jesus Christ has taken them under his protection, having been committed to him by God the Father; so, nothing that God has appointed for our salvation will be a prey to Satan. And why? Because we have the Spirit to defend us against all his efforts.

And where is that, Spirit? We must not go to seek him above the clouds. It is true that he fills the whole earth, and that his majesty dwells above the heavens; but if we feel that he dwells in us, since he has been pleased to exercise his power on such poor creatures as we are, let us know that that power will be sufficient for defending us against the assaults of Satan; that is, provided that we, on our part, are not negligent. For we must not flatter ourselves in our sins, so as to be careless, but must pray to God, committing everything to him, and hoping that he will always strengthen us more and more. And because he has begun to make us ministers of his grace, let us know that he will continue, and in such a way that our salvation and that of our neighbor’s shall always be carried forward more and more to his glory.”

Thou knowest that all that are in Asia have forsaken me. Those apostasies which he mentions might have shaken the hearts of many, and given rise, at the same time, to many suspicions; as we commonly look at everything in the worst light. Paul meets scandals of this kind with courage and heroism, that all good men may learn to abhor the treachery of those who had thus deserted the servant of Christ, when he alone, at the peril of his life, was upholding the common cause; and that they may not on that account give way, when they learn that Paul is not left destitute of divine assistance.

Of whom are Phygellus and Hermogenes. He names two of them, who were probably more celebrated than the rest, that he may shut the door against their slanders; for it is customary with revolters and deserters from the Christian warfare, in order to excuse their own baseness, to forge as many accusations as they can against the good and faithful ministers of the gospel. “Phygellus and Hermogenes,” knowing that their cowardice was justly reckoned infamous by believers, and that they were even condemned as guilty of base treachery, would not have hesitated to load Paul with false accusations, and impudently to attack his innocence. Paul, therefore, in order to take away all credit from their lies, brands them with the mark which they deserve.

Thus also, in the present day, there are many who, because they are not here admitted into the ministry, or are stripped of the honor on account of their wickedness, or because we do not choose to support them while they do nothing, or because they have committed theft or fornication, are compelled to fly, and forthwith wander through France and other countries, and, by throwing upon us all the accusations that they can, borrow from them an attestation of their innocence. And some brethren are so silly as to accuse us of cruelty, if any of us paints such persons in their true colors. But it was to be wished that all of them had their forehead marked with a hot iron, that they might be recognized at first sight.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

¹⁵ You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. ¹⁶ May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, ¹⁷ but when he arrived in Rome, he searched for me earnestly and found me— ¹⁸ may the Lord grant him to find mercy from the Lord on that day! —and you well know all the service he rendered at Ephesus.” (2 Timothy 1:15–18 (ESV)

The Apostle Paul inserted in his second letter to Timothy a personal ministry update he usually reserved for the conclusion of his epistles (Rom. 1 6:21-23; I Cor. 16:19-24; 2 Cor. 13:11-14; Eph. 6:21-24; Phil.  4:21-23; Col. 4:7-18; 2 Tim. 4:10, 16; Titus 3:12-15; Philemon 23-25). Why the Holy Spirit prompted Paul to provide such an update near the beginning of 2 Timothy remains speculative. One possible explanation was Paul provided Timothy examples of individuals who did not guard the good deposit entrusted to them and those who did (I Tim. 6:20; 2 Tim 1:14).  

Paul wrote, “You are aware that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.” Asia was a Roman Province across the Aegean Sea from Greece. Today, it is part of western Turkey. The City of Ephesus, where Timothy was serving as a pastor, was a leading city in this province. Writing from Rome, the apostle used hyperbolic language to identify the level of defection from the gospel by those who once professed allegiance to the same. Regarding this defection, Paul acknowledged Timothy’s knowledge of this situation.

“Although many Jewish teachers predicted widespread apostasy for the end time or even felt that it characterized their own generation, they lamented it. This is hardly the sort of detail a later pseudepigrapher writing in Paul’s name would have made up about the end of his ministry. (Later hagiographers sometimes described the rejection of their heroes, but the narrative was normally accompanied by a description of the awful judgment that befell the apostates who rejected them.)”^[1]

The phrase turned away (ἀπεστράφησάν; apestraphesan) means to decisively and collectively reject or change one’s object of faith or belief. These individuals, including Phygelus and Hermogenes, became apostates. By rejecting the gospel, the Lord once entrusted to them, they revealed their unconverted condition. This type of defection the Apostle John wrote about in his first epistle.

^18 “Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore, we know that it is the last hour. ¹⁹ They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” (1 John 2:18–19 (ESV)

“Paul’s concern in 2 Timothy 1 has been to prepare the Christians after him, represented by Timothy, to endure the suffering that often accompanies the faithful proclamation of the gospel. Without the Spirit of God, the assaults of men would indeed cause us to deny the Lord; but He has sent the Spirit to empower us to find honor in His truth (vv. 7, 14). In His unfathomable mercy, our Father chose to save us “before the ages began,” and we can trust this same mercy to vindicate us at the last day, making all of the travail we undergo for the gospel’s sake worth it (vv. 8–13),” explains Dr. R. C. Sproul.  

“With this theological foundation laid in favor of suffering for the gospel, Paul in verses 15–18 recalls two real-life examples of how professing Christians in his time responded to the onslaught of the world. The apostle first mentions two men who failed to persevere. Hermogenes and Phygelus both abandoned Paul — the Lord’s appointed emissary — thereby revealing that they had made an empty profession of faith and were not truly in the flock of God (v. 15; 1 John 2:19). We do not know anything else about Phygelus or Hermogenes, but clearly, they lacked the faith empowered by God’s Spirit as they did not hold on when trials came. Perhaps they were afraid they would meet the same fate as Paul or did not want to be associated with a state criminal.”

Such persecution for the gospel continues today. The Lord Jesus prepared His disciples for this response to the gospel and to those who share the good news of salvation in Christ (John 15:18-21). So also did the Apostle Peter (I Peter 2:20-25; 3:13-17; 4:12-19; 5:6-11).

Dr. Sproul concludes by writing, “The Lord is able to keep us safe and secure in the faith until that final day, but one of the ways He does this is through the prayers of His people. Just as Jesus prayed for Peter (Luke 22:31–32), so too should we be praying that those who have professed faith will actually possess faith and persevere in it, especially if they do not appear to be walking with God. For whom do you need to intercede today for the sake of his perseverance?

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

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 2 Ti 1:15.

¹⁴ By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” (2 Timothy 1:14 (ESV)

When the Holy Scriptures issue a command, it is wise for all concerned to take heed and obey. When the same Holy Scriptures issue the same command a second time, the Holy Spirit does so for emphasis (2 Tim. 3:16-17; 2 Peter 1:20-21).

In the Apostle Paul’s conclusion to his first letter to Timothy, he issued a command to his young protégé. He wrote, “O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” (1 Timothy 6:20 (ESV). At the beginning of his second letter to Timothy, he repeated the same charge, which is found in today’s featured text; “guard the good deposit entrusted to you.” See 2 Tim. 1:12.  

The word guard (φύλαξον; phylaxon) is an aorist active imperative verb. It means at a particular point in time to actively obey a command. The command is to watch over, to closely protect, and to carefully be responsible. It means to guard an item someone has entrusted to another individual’s care.

The item God entrusted to Timothy was the good deposit (καλὴν παραθήκην; kalen paratheken). To be good means to be praiseworthy. The phrase deposit entrusted again refers to an item given for which an individual is responsible to care for and protect. In other words, Paul commanded Timothy to guard what God entrusted to him to guard. What God entrusted to Timothy, and to all pastors and believers in Christ, is the gospel.

“Paul used the notion of a “trust” (parathēkēn; cf. 1 Tim. 5:21; 6:20) in two ways in the Pastorals. First, he had been given a trust or stewardship from God (cf. 1 Tim. 1:11); second, he had in turn entrusted himself and his destiny to God (2 Tim. 1:12). Here Paul spoke of the first of these two. The stewardship of the truth he had received had now been passed along into the hands of Timothy, who was to pass it on yet again to other faithful Christians, who were to pass it on to still others (2:2). While it was in Timothy’s possession, however, he was to guard (phylaxon; cf. 1 Tim. 5:21; 6:20.^[1]

How was Timothy to obey this command? Who would assist him?  How was this young pastor, and every pastor since, expected to carry out this command? Was it by their own strength and ability? Certainly not! To obey this command could only occur “by the Holy Spirit who dwells within us” (Rom. 8:9; I Cor. 3:16-17; 6:19-20).  

“It was Timothy’s responsibility to preserve sound teaching from becoming corrupted through distortion, dilution, deletion, and addition. Heretical teaching was not only a possibility to Paul; it was a constant threat to be guarded against. Moreover, Timothy could count on the assistance of the indwelling Spirit of God (cf. 1 John 3:24; 4:13) who desires to promote the truth about Christ (John 16:13).”^[2]

“The “precious deposit” is, of course, the gospel, taken in its widest sense (see 1 Tim. 6:20). It consists of “the sound words” which Timothy has heard from Paul (2 Tim. 1:13). It is precious or excellent because it belongs to God and results in his glory through the salvation of those who accept it by sovereign grace (1:8-10). Again (as in 1 Tim. 6:20) Timothy is urged once for all to guard this deposit. He must defend it against every attack and never allow it to be changed or modified in the slightest degree. But since the enemy is strong and Timothy is weak, Paul very wisely adds the thought that this guarding cannot be done except “through the Holy Spirit who dwells within us,” that is, within Paul, Timothy, all believers (Rom. 8:11). Timothy, then, should hold on to the pure gospel, the sound doctrine, as Paul has always done.”^[3]

“We do not have enough strength in ourselves to remain committed to every facet of the gospel. Instead, we are utterly dependent on the Spirit to create a love for God and His truth in our hearts. If we study the things of God without regularly confessing our need of the Spirit’s help, we can easily be led astray. Do you ask for the Spirit to give you a love for Scripture and all that it says about the faith?” – Dr. R. C. Sproul

May the Lord’s truth and grace be found here. Have a God honoring 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), 751.

^[2] Ibid., 751.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 237.

¹² which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. ¹³ Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.” (2 Timothy 1:12–13 (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.

Hold the form of sound words. Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy should have at hand the image of virtues engraved on his heart by Paul’s doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; forὑποτύπωσις — the word which Paul employs on this occasion — denotes a lively picture of objects, as if they were actually placed before the eyes.

Paul knew how ready men are to depart or fall off from pure doctrine. For this reason, he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious. ⁽¹⁴⁸⁾

Hence, we see what kind of theology there is in Popery, which has degenerated so far from the pattern which Paul recommends, that it resembles the riddles of diviners or soothsayers rather than a doctrine taken from the word of God. What taste of Paul’s writings, I ask, is there in all the books of the schoolmen? This licentiousness in corrupting doctrine shews that there are great reasons why Paul invites Timothy to hold fast the original and natural form. And he contrasts sound words not only with doctrines manifestly wicked, but within useless questions, which, instead of health, bring nothing but disease.

In faith and love, which is in Christ Jesus. I am aware that the preposition ἐν, agreeably to the idiom of the Hebrew language, ב is often taken for with; but here, I think, the meaning is different Paul has added this as a mark of sound doctrine, in order that we may know what it contains, and what is the summary of it, the whole of which, according to his custom, he includes under “faith and love.” He places both of them in Christ; as, indeed, the knowledge of Christ consists chiefly of these two parts; for, although the words, which is, are in the singular number, agreeing with the word love, yet it must also be understood as applying to faith.

Those who translate it, “with faith and love,” make the meaning to be, that Timothy should add to sound doctrine the affections of piety and love. I do acknowledge that no man can persevere faithfully in sound doctrine unless he is endued with true faith and unfeigned love. But the former exposition, in my opinion, is more appropriate, namely, that Paul employs these terms for describing more fully what is the nature of “sound words” and what is the subject of them. Now he says that the summary consists in “faith and love” of which the knowledge of Christ is the source and beginning.

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

Soli deo Gloria!

(148) “He was not barely to assert the words of Scripture, but he was to hold fast the summary, or system of the truths he had heard from his spiritual father, and, in a way of dependence on Christ, to show his fidelity and love to his Redeemer. This system of doctrine he was to keep, as a pledge committed to his trust, by the help of the Holy Spirit. Ministers are to hold fast every truth, but, above all, those particular truths which are the peculiar butt of the devil’s opposition, and meet with rough treatment in the times in which they live; so, doing, they comply with the command which their exalted Master laid upon the pastor of the Church at Philadelphia, and then they may hope for the blessing he promised. (Revelation 3:8.)” — Abraham Taylor.

¹² which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. ¹³ Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.” (2 Timothy 1:12–13 (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 which cause also I suffer these things. It is well known that the rage of the Jews was kindled against Paul, for this reason more than any other, that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse, and therefore must not be limited to the last clause about “the Gentiles.”

But I am not ashamed. That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments. First, he shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation, when we are able to bring a good conscience in opposition to the unjust judgments of men. Secondly, from the hope of a prosperous issue he argues that there is nothing disgraceful in his imprisonment. He who shall avail himself of this defense will be able to overcome any temptations, however great they may be. And when he says, that he “is not ashamed,” he stimulates others, by his example, to have the same courage.

For I know whom I have believed. This is the only place of refuge, to which all believers ought to resort, whenever the world reckons them to be condemned and ruined men; namely, to reckon it enough that God approves of them; for what would be the result, if they depended on men? And hence we ought to infer how widely faith differs from opinion; because, when Paul says, “I know whom I have believed,” he means that it is not enough if you believe, unless you have the testimony of God, and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men, nor rests on God, in such a manner as to hesitate, but must be joined with knowledge; otherwise, it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge, will know, by experience, that, on good grounds, our faith is called “the victory that overcomes the world,” (1 John 5:4) and that on good grounds, it was said by Christ, “The gates of hell shall not prevail against it.” (Matthew 16:18.). Amidst every storm and tempest, that man will enjoy undisturbed repose, who has a settled conviction that God, “who cannot lie,” (Titus 1:2) or deceive, hath spoken, and will undoubtedly perform what he hath promised. On the other hand, he who has not this truth sealed on his heart, will be continually shaken hither and thither like a reed.

This passage is highly worthy of attention; because it expresses admirably the power of faith, when it shows that, even in desperate affairs, we ought to give to God such glory as not to doubt that he will be true and faithful; and when it likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven; for he who has not this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade, but, having the reality before his eyes, solemnly declares, how highly valuable is a confident hope of eternal life.

And am persuaded that he is able. Because the power and greatness of dangers often fill us with dismay, or at least tempt our hearts to distrust, for this reason we must defend ourselves with this shield, that there is sufficient protection in the power of God. In like manner Christ, when he bids us cherish confident hope, employs this argument, “The Father, who gave you to me, is greater than all,”
(John 10:29) by which he means, that we are out of danger, seeing that the Lord, who hath taken us under his protection, is abundantly powerful to put down all opposition.

True, Satan does not venture to suggest this thought in a direct form, that God cannot fulfill, or is prevented from fulfilling, what he has promised, (for our senses are shocked by so gross a blasphemy against God,) but, by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified, in order that it may not only taste that power, but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or (ἐνεργουμένμν) “effectual” power, as he calls it elsewhere. (Colossians 1:29) Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham: “He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform,” (Romans 4:20.)

What I have entrusted to him. Observe that he employs this phrase to denote eternal life; for hence we conclude, that our salvation is in the hand of God, in the same manner as there are in the hand of a depository those things which we deliver to him to keep, relying on his fidelity. If our salvation depended on ourselves, to how many dangers would it be continually exposed? But now it is well that, having been committed to such a guardian, it is out of all danger.

May the Lord’s truth and grace be found here. Blessings!

Soli deo Gloria!

¹³ Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.” (2 Timothy 1:12–13 (ESV)

“The slogan, so popular today, ‘It does not matter what you believe, just so you are serious (sincere) in whatever you believe,’ is flatly contradicted in the Pastorals! Nevertheless, the spirit in which one clings to the truth and passes it along to others does matter.” ^[1]

What does the expression follow the pattern (ὑποτύπωσιν ἔχε; hypotyposin eche) mean? It is a present active imperative (command) verb meaning to seize, to retain and hold on to a prototype, model or example. It is a model, or example, to be followed or to be avoided. It refers to an outline of a document or a picture sketch. Paul used the same word, translated as example, in I Timothy 1:16.

¹⁶ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.” (1 Timothy 1:16 (ESV)

What pattern was Timothy to follow? Paul wrote, “of the sound words.” Of the sound words (ὑγιαινόντων λόγων; hygiainonton logon) means healthy, accurate and correct words. The verb sound is a present, active, genitive imperative. This means what Timothy was to follow the pattern of were solely the accurate, healthy and correct words of God. Paul described these words in two ways.

First, they were words Timothy heard from the apostle. The phrase you have heard (ἤκουσας; ekousas) refers not only to the ability to hear but also understanding attention, and obedience. It does not mean a casual hearing of sounds which are forgotten or misunderstood.

Second, the words were also “in the faith and love that are in Christ Jesus.” Faith (πίστει; pistei) not only refers to personal trust, commitment, dependence and worship but also the object of such personal trust, commitment, dependence and worship. It is not only about the sincerity, or genuineness, of the individual’s faith but the genuineness of the object of the individual’s faith. In this case, the object of faith are the ancient and accurate words of God. Love (ἀγάπῃ; agape) means self-sacrificial love of the will. Both faith and love are in union with the person and work of Jesus Christ.

“As an artist has his sketch (see on 1 Tim. 1:16), so Timothy also had his model to go by. This sketch, model, or pattern consisted of the words which he had heard from Paul. Let him hold on to these, ever using them as his example, never departing from them. This is important, for Paul’s teaching consisted of sound words. Note the emphasis on Paul’s teaching (over against that of the Ephesian errorists): literally, “which from me you have heard.” And it is exactly the necessity of remaining sound and of transmitting sound doctrine that is stressed throughout the epistle and, to a certain extent, in all the Pastorals (cf. 1 Tim. 1:10; 6:3; 2 Tim. 4:3; Titus 1:9, 13; 2:1, 2, 8).” ^[2]

“From the example of his life, Paul turned to the example or pattern (hypotypōsin; cf. 1 Tim. 1:16) of his teaching. Timothy was to view what he had heard from Paul as the essential outline or sketch of sound teaching (lit., “healthy doctrine”; cf. 1 Tim. 1:10) and was to keep or maintain it. Timothy was to hold the truth with faith and love in Christ Jesus. To be balanced, a commitment to the truth always requires faith and love, virtues which ultimately come only from being “in Christ” (1 Tim. 1:14).”^[3]

1. Holy words long preserved
For our walk in this world
They resound with God’s own heart
Oh, let the ancient words impart.
Words of life, words of hope
Give us strength, help us cope
In this world, where e’er we roam
Ancient words will guide us home.

Chorus:
Ancient words ever true
Changing me and changing you
We have come with open hearts
Oh, let the ancient words impart.

2 Holy words of our faith
Handed down to this age
Came to us through sacrifice
Oh, heed the faithful words of Christ.
Holy words long preserved
For our walk in this world
They resound with God’s own heart
Oh, let the ancient words impart. — Lynn DeShazo

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), 237.

^[2] Ibid., 236–237.

^[3] 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.

^12 “…which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. ¹³ Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.” (2 Timothy 1:12–13 (ESV)

The following commentary on today’s text from 2 Timothy 1:12 is by Dr. William Hendriksen (1900-1982). Hendriksen was an ordained minister in the Christian Reformed Church and served as Professor of New Testament at Calvin Theological Seminary from 1942 to 1952. He was pastor of First Christian Reformed Church of Byron Center, MI from 1952 to 1961.^[4] He started the New Testament Commentary, completing commentaries on more than half of the New Testament books. This series was published by Baker and completed by Simon Kistemaker after Hendriksen’s death. Hendriksen has been described as “one of the leading and most respected of New Testament commentators.”

Paul has once for all placed his trust in the sovereign God (see verses 8, 9). One might also translate with the A.V., “for I know whom I have believed,” i.e., I know God who revealed himself in his precious Son, “our Savior Christ Jesus” (verse 10). The apostle has become abidingly convinced of God’s infinite power, tender love, and absolute faithfulness.

Literally translated, the apostle says, “… and I am convinced that he is able to guard my deposit (τὴν παραθήκην μου) with a view to (or unto: εἰς) that day.” This leads to the question on which commentators are hopelessly divided: Just what is meant by my deposit? Is it “that deposit which he has entrusted to me,” or is it “that deposit which I have entrusted to him”? Or, putting it differently, is it the gospel or is it myself and my complete salvation?

As I see it, the latter view deserves the preference, for the following reasons:

(1) Clearly, not Paul but God (in Christ) guards this deposit (“he is able to guard”). Hence, the view that it is the deposit which Paul has entrusted to God has probability on its side. In verse 14 (see on that verse) and also in 1 Tim. 6:20 it is not God but Timothy who must do the guarding. Hence, in that case it is the deposit which God has entrusted to (Paul and to) Timothy.

Now if verse 12 has to do with the deposit which Paul has entrusted to God, then the view that the reference is to my soul or my spirit or myself and my complete salvation has logic on its side. Here some commentators favor my soul; others, my salvation. But the difference is not very important: “myself and my complete salvation” includes both.

(2) The immediate context favors this interpretation. Paul has just written, “I know whom I have believed,” meaning, in the light of the clause which follows: “I know that this God in whom I have placed my confidence is dependable, and will certainly keep in perfect safety that which I have entrusted to him for safe-keeping and protection.”

(3) The words of verse 10 also support this view. The apostle has just referred to “life and incorruptibility.” But, as was noted in the explanation of verse 10, the believer does not fully receive this blessing until the day of Christ’s glorious Return. Hence, the idea of verse 12 is that this truly immortal life possessed even now in principle, and deposited with God for safe-keeping, will be returned to Paul more gloriously than ever on “that day,” the day of the great consummation (cf. verse 18 below; also 2 Tim. 4:8; then 2 Thess. 1:10).

(4) The idea of a treasure that is guarded by God is also found elsewhere; sometimes in a slightly different sense (1 Peter 1:4).

(5) Cf. the words of our Lord as he died on the cross (Luke 23:46; cf. Ps. 31:5; 1 Peter 4:19). Christ’s spirit, having been committed to the Father, is on the third day re-united with the body, now gloriously resurrected.^[1]

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), 234–236.

^12 “…which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. ¹³ Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus.” (2 Timothy 1:12–13 (ESV)

The LORD God appointed the Apostle Paul to be a preacher, apostle and teacher (2 Tim. 1:11). It was solely because of these appointments Paul found himself imprisoned again by the Roman government. It was because of this three-fold ministry, Paul suffered as he did.

To suffer (πάσχω; pascho) means to experience pain. The suffering in question may be from an outside source. In his context, the pain Paul experienced was an active, continual and real agony.

Paul was suffering, but he was not ashamed of the suffering. To be ashamed (ἐπαισχύνομαι; epaischynomai) refers to personally, continually and realistically be disgraced and humiliated because of one’s circumstances. The apostle was imprisoned but not embarrassed because of his imprisonment.

“First-century Rome was driven by honor and shame, and few things were more shameful than imprisonment. Prisoners were ashamed of their chains, but the apostle Paul saw his suffering as a badge of honor even though, from a cultural perspective, he should have found it shameful to glory in such things,” explains Dr. R. C. Sproul.

“Paul was not ashamed, he tells us in 2 Timothy 1:12b, because he suffered for the sake of Christ and His gospel. He knew that to trust in Jesus was to trust in the one, true Lord of all, and therefore that the Creator would vindicate the apostle before all those who dishonored him on account of the Savior (Ps. 135:14). Convinced that God would guard that which was entrusted to him — his life and apostolic ministry — until the day of judgment (2 Tim. 1:12b), Paul understood that the Almighty would preserve his life even in death under Nero, finally vindicating him through the resurrection of the dead upon Jesus’ return.”

The reason Paul as not ashamed of his circumstances was because he believed in God who providentially controls all our circumstances. He believed in the Lord who is purposefully sovereign.

Paul wrote, “I know whom I have believed.” To know (οἶδα; oida) is to have knowledge and understanding. Within the context, this was an active knowledge Paul possessed in the past and continued to have in the present. It was a personal knowledge in the One, True who he believed. The word believed (πεπίστευκα; pepisteuka) means to trust in, depended upon, commit to, and to worship and honor. In the context, the object of such belief, or faith, was the Lord. It also was as an active belief the apostle possessed in the past and continued to have in the present.

Paul also wrote, “and I am convinced.” To be convinced (πέπεισμαι; pepeismai) is also a past completed action with continuing results. It means to be persuaded and to follow. It means to believe something, or someone, and to act on what is believed. This is what Paul had done and what he was doing as he wrote to Timothy and the Ephesians believers in Christ. What applied to them applies to believers in Christ today.

Of what, or in whom, was convinced? He was convinced the Lord God was able. To be able (δυνατός; dunatos) is to have strength and power. God the Father presently and actively possessed such strength and power. To do what? Paul wrote, “to guard.” The word guard (φυλάξαι; phylaxai) means to actively and infinitely take responsibility to watch over, observe and to be trustworthy.  

What Paul was convinced God had the ability to watch over was “until that day what has been entrusted to me.” The word day (ἡμέραν; hemeran) in this context refers to God’s court of justice. To be entrusted (παραθήκην; paratheken), as in being able, is to take responsibility to care for what God has deposited to one’s stewardship.

“Paul now affirms that he himself is not ashamed of his suffering. He is buoyed up by the conviction that God is able to guard what Paul has entrusted to him. His assurance here is based on his personal knowledge of God. Paul leaves no room for lack of assurance. His conviction here amounts to a virtual certainty.”^[1]

“But what has Paul entrusted to God? The Greek speaks of ‘my deposit’. Some have seen it to relate to what God has entrusted to Paul, i.e. his commission or his doctrine, and this would be in agreement with the use of the same word in v 14. But the preceding passage would be better served by regarding Paul’s ‘deposit’ as something Paul is entrusting to God, i.e. himself and the success and continuation of his mission, everything in fact that is dear to him. The words for that day must refer to the day when Paul knows he must give account of his stewardship. He was living and working in the light of the final day of reckoning, but was sure that he could entrust the result to God. This was intended to bring real encouragement to Timothy.^[2]

What are we entrusting to the Lord for what is near and dear to us? Of such, we must all give an account to the Lord on the day in which He convenes the court of his justice (2 Cor. 5:6-10).

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] Donald Guthrie, “2 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1306.

^[2] Ibid., 1306.

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)

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.

But hath now been revealed by the appearing of our Savior Jesus Christ. Observe how appropriately he connects the faith which we have from the gospel within God’s secret election, and assigns to each of them its own place. God has now called us by the gospel, not because he has suddenly taken counsel about our salvation, but because he had so determined from all eternity. Christ hath now “appeared” for our salvation, not because the power of saving has been recently bestowed on him, but because this grace was laid up in him for us before the creation of the world. The knowledge of those things is revealed to us by faith; and so, the Apostle judiciously connects the gospel with the most ancient promises of God, that novelty may not render it contemptible.

But it is asked; “Were the fathers under the Law ignorant of this grace?” for if it was not revealed but by the coming of Christ, it follows that, before that time, it was concealed. I reply, Paul speaks of the full exhibition of the thing itself on which depended also the faith of the fathers, so that this takes nothing from them. The reason why Abel, Noah, Abraham, Moses, David, and all believers, obtained the same faith with us, was, that they placed their confidence in this “appearance.” Thus, when he says that “grace hath been revealed to us by the appearing of Christ,” he does not exclude from communion with that grace the fathers who are made partakers with us of this appearing by the same faith. Christ (Hebrews 13:8) was yesterday as he is today; but he did not manifest himself to us, by his death and resurrection, before the time appointed by the Father. To this, as the only pledge and accomplishment of our salvation, both our faith and that of the fathers look with one accord.

Who hath indeed destroyed death. When he ascribes to the gospel the manifestation of life, he does not mean that we must begin with the word, leaving out of view the death and resurrection of Christ, (for the word, on the contrary, rests on the subject-matter,) but he only means that the fruit of this grace comes to men in no other way than by the gospel, in accordance with what is said, “God was in Christ, reconciling the world to himself, and hath committed to us the ministry of reconciliation.” (2 Corinthians 5:19.)

And hath brought to light life and immortality by the gospel. It is a high and remarkable commendation of the gospel, that it “bringeth life to light.” To life he adds immortality; as if he had said, “a true and immortal life.” But, perhaps, it may be thought better, that by life we understand regeneration, that is followed by a blessed immortality which is also the object of hope. And, indeed, this is our “life,” not that which we have in common with brute beasts, but that which consists in partaking of the image of God. But because in this world “it doth not appear” (1 John 3:2) what is the nature, or what is the value of that “life,” for the sake of more full expression he has most properly added, “immortality,” which is the revelation of that life which is now concealed.

For which I have been appointed. Not without good reason does he so highly commend the gospel along with his apostleship. Satan labors, beyond all things else, to banish from our hearts, by every possible method, the faith of sound doctrine; and as it is not always easy for him to do this if he attack us in open war, he steals upon us by secret and indirect methods; for, in order to destroy the credibility of doctrine, he holds up to suspicion the calling of godly teachers. 

Paul, therefore, having death before his eyes, and knowing well the ancient and ordinary snares of Satan, determined to assert not only the doctrine of the gospel in general, but his own calling. Both were necessary; for, although there be uttered long discourses concerning the dignity of the gospel, they will not be of much avail to us, unless we understand what is the gospel. Many will agree as to the general principle of the undoubted authority of the gospel, who afterwards will have nothing certain that they can follow. This is the reason why Paul expressly wishes to be acknowledged to be a faithful and lawful minister of that life-giving doctrine which he had mentioned.

A herald, and an apostle, and a teacher of the Gentiles. For the reasons now stated, he adorns himself with various titles for expressing one and the same thing. He calls himself a herald, whose duty it is, to publish the commands of princes and magistrates. The word apostle is here used in its ordinary and restricted meaning. Moreover, because there is a natural relation between a teacher and his disciples, he takes to himself also this third name, that they who learn from him may know that they have a master who has been appointed to them by God. And to whom does he declare that he was appointed? To the Gentiles. for the main hinge of the controversy was about them, because the Jews denied that the promises of life belonged to any others than to the fleshly children of Abraham. In order, therefore, that the salvation of the Gentiles may not be called in question, he affirms that to them he has been especially sent by God.

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

Soli deo Gloria!

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)

Paul was many things to many people. He was a missionary, an evangelist, a church planter and an author of Scripture. He was also a prisoner for the gospel on several occasions: in Jerusalem, Caesarea Philippi and Rome (Acts 21-28). However, today’s biblical text highlights three significant, if not the most significant, positions Paul held: preacher, apostle and teacher.

“Little wonder that Paul called this gospel “glorious” (1 Tim. 1:11). It is the most important message ever told. Paul had been appointed to serve as a herald and an apostle and a teacher of this message (cf. 1 Tim. 2:7), three roles which merely reflect different facets of the stewardship entrusted to him (1 Tim. 1:11).”^[1]

The positions of preacher, apostle and teacher were not responsibilities he sought. On the contrary, they were positions God appointed him to hold and occupy. The word appointed (ἐτέθην; etethen) is an aorist passive indicative singular verb. It means at a particular point in time God alone designated and assigned to Paul tasks for him to fulfill. Examining each particular position will well serve today’s disciple of the Lord Jesus Christ.

Preacher. A preacher (κῆρυξ; keryx) is a herald. A preacher is a proclaimer (I Tim. 2:7; 2 Peter 2:5). The emphasis is not on the ability of the preacher but rather the accurate exposition of the content he preaches. This is where many in the church become confused. They praise the oratorical ability of the individual but ignore the need for an accurate exposition of the biblical text. In other words, many in the church seek to be entertained by the communicator but not edified by the biblical content. They want stirring communication by a man but do not want conviction of their sin by the Holy Spirit.

1 Corinthians 2:1–5 (ESV) – “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. ² For I decided to know nothing among you except Jesus Christ and him crucified. ³ And I was with you in weakness and in fear and much trembling, ⁴ and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, ⁵ so that your faith might not rest in the wisdom of men but in the power of God.”

Apostle. An apostle (ἀπόστολος; apostolos) was a special messenger of Jesus Christ. Luke records the specific requirements for this office in Acts 1:15-26. He needed to be a among those who were with Jesus beginning with His baptism, His ascension, and a witness to His resurrection. The Lord Jesus personally appointed Paul for such a task in the aftermath of His encounter with him on the Damascus Road (Acts 9:1-16).

“A man who held the office of apostle was an eyewitness to the resurrection (Acts 1:22; I Cor. 15:8), who had been personally appointed by Christ (Matt. 10:1-7; Acts 1:24-26; Gal. 1:1), to govern the early church (I Thess. 4:8; 2 Thess. 3:6-14), and to teach or write with authority (I Cr.14:37; I Thess. 2:13; 4:15; I Peter 3:15-16), as one who had received special revelation from God (Eph. 2:20; 3:5),” explains Dr. R. C. Sproul.

“The term is used as a title for the twelve disciples and Paul in a distinctive sense. It is also used in a natural sense (Rom. 16:7). In general or a nontechnical use it means messenger or representative (2 Cor. 8:23; Phil. 2:25).”

“An apostle is one who fulfills the role of being a special messenger (generally restricted to the immediate followers of Jesus Christ, but also extended, as in the case of Paul, to other early Christians active in proclaiming the message of the gospel)—‘apostle, special messenger.’ Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος ‘Paul, a servant of Christ Jesus, called (by God) to be an apostle’ Ro 1:1. The relationship of an apostle to Jesus Christ is sometimes expressed as ‘being Christ’s messenger’ or ‘being a special messenger of Jesus Christ.’ In such a phrase, the term ‘special’ refers to having been commissioned by Jesus Christ for a particular task or role.^[2]

Teacher. A teacher (διδάσκαλος; didaskalos) is an instructor ((Mt 10:24, 25; 23:8; John 1:38; 13:13, 14; 20:16; Acts 13:1; 1 Cor. 12:28, 29; Eph. 4:11; 2 Tim. 4:3; Heb. 5:12; James 3:1). He is a communicator of God’s truth and an obedient follower of the same.

“Reflecting on the good news which proclaims this wonderful blessing and which invites men to receive it by faith, Paul continues: for which I was appointed herald and apostle and teacher. This is the same thought as expressed in 1 Tim. 2:7; see on that passage (also on 2 Tim. 4:2). As a herald Paul must announce and loudly proclaim that gospel. As an apostle he must say and do nothing except that which he has been commanded to say and to do. And as a teacher he must impart carefully instruction in the things pertaining to salvation and the glory of God, and he must admonish unto faith and obedience. For this threefold gospel-task Paul has been divinely appointed or commissioned.”^[3]

“Paul’s entire ministry manifested this conviction, as he was never ashamed to be in chains for the gospel (vv. 11–12a). Jesus appointed Paul as “a preacher and apostle and teacher” (v. 11), revealing the extent of suffering that would accompany his calling (Acts 9:16). The apostle confidently embraced the glory of the gospel and the greatness of His Savior, enabling him to overcome any fear he may have had of what mere men could do to him. If we throw ourselves wholly into the cause of Christ, the same will be true of us. Matthew Henry says, “No man needs to be afraid nor ashamed to suffer for the cause of the gospel. Good men often suffer many things for the best cause in the world. They need not be ashamed, the cause will bear them out,” concludes Dr. Sproul.

Let us not be ashamed of the gospel of God. 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), 751.

^[2] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 541.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 234.