His Word Today

⁴ “No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. ⁵ An athlete is not crowned unless he competes according to the rules. ⁶ It is the hard-working farmer who ought to have the first share of the crops.” (2 Timothy 2:4–6 (ESV)

In 2 Timothy 2:3-7, the Apostle Paul provided three analogies illustrating important truths concerning gospel ministry. An analogy is a comparison from life It is a figure of speech comparing two different things to show how they are alike in order to explain a larger point.

“Paul draws analogies to Timothy’s ministry in Christ from three spheres of vocation: military life (vs. 3-4), athletics (vs. 5), and farming (vs. 6). Then he summons Timothy to meditate on the implications of these illustrations (vs. 7),” explains Dr. R. C. Sproul.

The third metaphor the Apostle Paul used to illustrate the gospel ministry was of a hard-working farmer. The image of a soldier emphasizes spiritual conflict. The image of an athlete stresses discipline and determination in following God’s Word. The image of the hard-working farmer emphasizes daily faithfulness while in the midst of hard toil.

Hard -working (κοπιῶντα; kopionta) is a present active participle. It means to presently and actively labor to the point of exhaustion.

“Ancient farmers worked long hours of backbreaking labor under all kinds of conditions, with the hope their physical effort would be rewarded by a good harvest,” explains Dr. John MacArthur.

Paul continued by writing the farmer ought to have the first share of the crops. The word ought (δεῖ; dei) means necessary. It is a present active indicative verb. The farmer should presently, actively and realistically receive something for his hard toil. What he should receive is the first share to the crops.

The word first (πρῶτον; proton) refers to what shared in the initial item in time, space and quality. The phrase to have…share (μεταλαμβάνειν; metalambanein) means to presently actively and infinitely receive and experience. Finally, the word crops (καρπῶν; karpon) is the harvest solely owned by the farmer.

“Timothy, then, must fight wholeheartedly for the good cause. He must also compete according to the rules. And now, thirdly: he must toil energetically, like the (generic use of the article) hard-working farmer (cf. 1 Cor. 3:9). He must be the very opposite of the “sluggard” pictured vividly in Prov. 20:4; 24:30, 31. If the farmer works hard, he should be the first to take his share of the crops (Deut. 20:6; Prov. 27:18). Similarly, if Timothy (or any worker in God’s vineyard) exerts himself to the full in the performance of his God-given spiritual task, he, too, will be the first to be rewarded. Not only will his own faith be strengthened, his hope quickened, his love deepened, and the flame of his gift enlivened, so that he will be blessed “in his doing” (James 1:25), but in addition he will see in the lives of others (Rom. 1:13; Phil. 1:22, 24) the beginnings of those glorious fruits that are mentioned in Gal. 5:22, 23. See also Dan. 12:3; Luke 15:10; James 5:19, 20.”^[1]

“The final image is that of a farmer. The language puts an emphasis on the word hardworking, in contrast with idle, lazy workers. The diligence Paul has just described in each case has its reward (cf. vv. 11–12): A diligent soldier gains the approval of his commanding officer; a diligent athlete wins the victory; a diligent farmer wins the first … share of the crops. The three illustrations have in common the point that success is achieved through discipline (cf. 1:7), hard work, and single-mindedness.”^[2]

Paul used the imagery of a farmer in 2 Timothy 2:6 because farmers suffer in their efforts to produce a harvest. They work long, back-breaking hours to coax bread from the ground, even with modern farming equipment. Just as the diligent farmer is the first to enjoy the fruit of his labor, so too the faithful Christian lives in the abundance thriving souls of God’s eternal kingdom.

May the Lord’s truth and grace be found here. Have a fruitful day as you labor for the King as a citizen of the kingdom.

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), 249.

^[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), 753.

⁵ “An athlete is not crowned unless he competes according to the rules.” (2 Timothy 2:5 (ESV)

In 2 Timothy 2:3-7, the Apostle Paul provided three analogies illustrating important truths concerning gospel ministry. An analogy is a comparison from life It is a figure of speech comparing two different things to show how they are alike in order to explain a larger point.   

“Paul draws analogies to Timothy’s ministry in Christ from three spheres of vocation: military life (vs. 3-4), athletics (vs. 5), and farming (vs. 6). Then he summons Timothy to meditate on the implications of these illustrations (vs. 7),” explains Dr. R. C. Sproul.

Few things dominate the American and worldwide culture than amateur and professional athletics. Spectator sports influence fashion, entertainment, television and online programs and podcasts, 24-hour news cycles, legal and illegal gambling betting, fantasy leagues, conversations, along with weekend preparations and plans. Take for instance the recent World Cup Soccer Tournament held in the United States.

“Philosophers often compared their task to that of athletes, whose intense discipline and preparation were proverbial. Athletes were pledged by oath to ten months of such preparation preceding their participation in the Olympic games. The winner’s prize was a garland.”^[1]

Philosophers (followed by Diaspora Jewish sources like Philo and 4 Maccabees) commonly used athletic illustrations to describe their striving for truth and wise living. Paul portrays the discipline and self-sacrifice necessary to live the Christian life through the analogy of races (I Cor. 9:24–26a) and boxing (9:26b–27). (The footrace preceded the other four athletic contests of the pentathlon in the Panhellenic Games.) The clause “but only one receives the prize” (a wreath for the head, which would eventually rot) emphasizes how hard one had to work to win the race. (A long period of intense discipline was mandatory for any who planned to participate in the events. For instance, participants for the Olympic games had to swear by Zeus to follow ten months of strict training beforehand.) Corinth itself hosted major games for all Greece every two years on the isthmus; these were the best-attended Greek festivals next to the Olympic games, which were held every four years. The pine garland was awarded at these Isthmian games (wild olive at the Olympic, parsley at the Nemean, etc.).”^[2]

For the Apostle Paul to use the analogy of athletics to illustrate spiritual truth would be understood by his young protégé Timothy. The task at hand is for today’s believer in Christ to understand the original meaning and to apply it in everyday circumstances.

The word athlete (ἀθλῇ; athle) is a present active subjunctive verb. The word is not a noun describing a person, place or thing. Rather, an athlete was/is a competitor. They are those who presently, actively and purposefully compete. They engage in an athletic contest with the emphasis on competition.

To be crowned (στεφανοῦται; stephanoutai) is a present passive indicative singular verb. It refers to an athlete who receives a reward or a prize for winning their competition. However, they can only win the prize if they compete according to the rules. The word compete is the same word Paul used for athlete. The phrase according to the rules (νομίμως; nomimos) means correctly, rightly and according to the rules.

“With a quick change of metaphor Paul switched to an athlete. The thought here is similar to 1 Corinthians 9:24–27 (and Heb. 12:1–2). According to the rules translates nomimōs (lit., “lawfully”). The metaphor clearly draws on athletic games such as the Olympics, but do “the rules” refer to the regulations governing each event or to those governing the training of those qualified to take part? Competitors in the Olympic games, for example, were required to swear that they had trained diligently for at least 10 months. Though the second is in some ways easier to explain, the first is required by Paul’s grammar, which suggests that the issue is not whether one is qualified to compete but, among those competing, who will win the crown. Every athletic event has its boundaries, its rules; moreover, all who fail to discipline themselves to observe these rules are disqualified. Paul wanted Timothy to run so as to win the crown (cf. 2 Tim. 4:7–8) and not be disqualified. This requires a Christian to have strong qualities of discipline, self-control, endurance, and a certain toughness.”^[3]

“Wholehearted devotion is not all that is required. Rules must be obeyed. In this respect the best figure is always that of a man who is competing in an athletic event. Paul pictures him in the very act of competing. Now, unless such an athlete (1 Tim. 4:7b, 8) competes lawfully, that is, in accordance, with the established rules, he does not receive the victor’s wreath, the chaplet of leaves or of leaflike gold. Similarly, unless the man who performs special service in God’s kingdom observes the rules—for example, to preach and teach the truth, and to do this in love; to exercise discipline in the same spirit; he will not receive the wreath of righteousness (2 Tim. 4:8) and of glory (1 Thess. 2:19; cf. 1 Peter 5:4; James 1:12; Rev. 2:10.”^[4]

Let each of us who are believers in Christ compete today in our special service for the Lord. May we exercise godly discipline, character, and wholehearted effort.

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 2:5.

^[2] Ibid., 1 Co 9:24–25.

^[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), 752–753.

^[4] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 248–249.

³”Share in suffering as a good soldier of Christ Jesus. ⁴ No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” (2 Timothy 2:3–4 (ESV)

In 2 Timothy 2:3-7, the Apostle Paul provided three analogies illustrating important truths concerning gospel ministry. An analogy is a comparison from life It is a figure of speech comparing two different things to show how they are alike in order to explain a larger point.   

“Paul draws analogies to Timothy’s ministry in Christ from three spheres of vocation: military life (vs. 3-4), athletics (vs. 5), and farming (vs. 6). Then he summons Timothy to meditate on the implications of these illustrations (vs. 7),” explains Dr. R. C. Sproul.

“The business of entrusting the gospel to reliable men (and, in fact, the gospel-ministry in general) entails hardship (verse 3). Yet, when a man fights wholeheartedly for the good cause, competes according to the rules, and works energetically, he will receive a glorious reward (verses 4–6; cf. 10b–13).^[1]

Share in suffering as a good soldier of Christ Jesus. The phrase share in suffering (συγκακοπάθησον; synkakopatheson) is an aorist active imperative singular verb. It means to assume one’s share in suffering or to suffer together with someone. This attitude and behavior are to be done decisively, actively, obediently and personally.

The simile Paul used regarding sharing in suffering was as, or like, a good soldier. Notice, the comparison is not just a soldier but rather a good soldier. The word good (καλὸς; kalos) means praiseworthy, fine and advantageous. Such a good soldier is one who solely belongs to Christ Jesus as their commander and chief. (See 2 Tim. 4:7, Rom. 13:12-14; I Cor. 9:7; 2 Cor. 6:7; 10:4; Eph. 6:10-20; Phil. 1:27; 2:25; I Tim. 1:18; 6:12; Philem 2).

No soldier gets entangled in civilian pursuits. The word entangled (ἐμπλέκεται; empleketai) is a present passive indicative verb. It figuratively means to not allow oneself to personally become restricted by civilian situations and circumstances. It refers to a secondary distraction taking a soldier away from his primary duties.

“First, like a soldier on active duty, perhaps even engaged in a campaign, Timothy must perform his task wholeheartedly. If a soldiering person should pursue a business on the side, one that would really absorb his interests, so that he becomes “implicated” in it, he would not be able to really “give” himself to his appointed task as a soldier.”^[2]

Civilian pursuits (πραγματείαις; pragmateiais) concerns secular occupations and activities. Aside from family responsibilities, which the man of God is to fulfill (Eph. 5:22-6:4), other occupations and desires, like the striving for riches, are to be avoided (I Tim. 6:6-10).

His aim is to please the one who enlisted him. To be enlisted (στρατολογήσαντι; stratogesanti) means to be under the command of a superior. A soldier is to please his commander.

“Military images were common in Paul’s thought (cf. 1 Tim. 1:18), no doubt because the word pictures were familiar to his readers (cf. Rom. 6:13 [“instruments” can be trans. “weapons”]; Rom. 7:23; 1 Cor. 9:7; 2 Cor. 6:7; Eph. 6:11–18; Phil. 2:25; Phile. 2). A Roman soldier’s single-minded purpose, rigorous discipline, and unquestioning obedience to his commanding officer combine to make the figure of a soldier an apt one for a servant of the gospel.”^[3]

“The soldier in the field has just one purpose, namely, to satisfy the officer who enlisted him. Similarly, Timothy—and, for that matter, any “minister”—must realize that his exalted task “demands his soul, his life, his all.” One holy passion must fill his frame. He must devote himself completely to his Lord who appointed (“enlisted”) and qualified him for his task. Every true and faithful servant of Christ Jesus will actually devote himself thus wholeheartedly to his task, in order to please his Master (cf. 1 Cor. 7:32–34; cf. 1 John 3:22; and see N.T. on 1 Thess. 2:4). “No enlisted soldier,” says Paul, will do differently!”^[4]

“Good soldiers who fight for the rulers of this world ignore all distractions in the heat of battle and remain focused on their objective (including just staying alive) in order to advance the cause and please their commanders. Similarly, good soldiers of Christ place their mission first, allowing nothing to deter them from keeping the orders of their captain. This is Paul’s point in 2 Timothy 2:4. He is not calling for believers to withdraw from everyday life but is exhorting us never to let anything keep us from following Jesus. Suffering is inevitable, for serving Christ will mean going against the tide of this world,” concludes Dr. Sproul.

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

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), 247.

^[2] Ibid., 248.

^[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), 752.

^[4] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 248.

“You then, my child, be strengthened by the grace that is in Christ Jesus, ² and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.” (2 Timothy 2:1–2 (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.

Be strong in the grace. As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.

Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have something to do in cooperation?” I reply, what God demands from us by his Word He likewise bestows by His Spirit, so that we are strengthened in the grace which He has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.

Which is in Christ Jesus. This is added for two reasons; to show that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of His grace, which is said to be in Christ, because all who belong to Christ must have it.

My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.

And which thou hast heard from me. He again shews how earnestly desirous he is to transmit sound doctrine to posterity; and he exhorts Timothy, not only to preserve its shape and features, (as he formerly did,) but likewise to hand it down to godly teachers, that, being widely spread, it may take root in the hearts of many; for he saw that it would quickly perish if it were not soon scattered by the ministry of many persons. And, indeed, we see what Satan did, not long after the death of the Apostles; for, just as if preaching had been buried for some centuries, he brought in innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the heathens. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature and of such magnitude, earnestly desires that his doctrines shall be committed to all godly ministers, who shall be qualified to teach it. As if he had said, — “See that after my death there may remain a sure attestation of my doctrine; and this will be, if thou not only teach faithfully what thou hast learned from me, but take care that it be more widely published by others; therefore, whomsoever thou shalt see fitted for that work, commit to their trust this treasure.”

Commit to believing men. He calls them believing men, not on account of their faith, which is common to all Christians, but on account of their pre-eminence, as possessing a large measure of faith. We might even translate it faithful men;” for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine entrusted to them. Some are impelled by ambition, and that of various kinds, some by covetousness, some by malice, and others are kept back by the fear of dangers; and therefore, extraordinary faithfulness is here demanded.

By many witnesses. Paul does not mean that he produced witnesses in a formal and direct manner in the case of Timothy; but, because some might raise a controversy whether that which Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by this argument, that he did not speak secretly in a corner, but that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The doctrine of Timothy would therefore be beyond suspicion, seeing that they had many fellow-disciples, who could bear testimony to it. Hence, we learn how greatly a servant of Christ should labor to maintain and defend the purity of doctrine, and not only while he lives, but as long as his care and labor can extend it.

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

Soli deo Gloria!

“You then, my child, be strengthened by the grace that is in Christ Jesus, ² and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.” (2 Timothy 2:1–2 (ESV)

“Second Timothy is Scripture for all Christians, but since it was originally written to a pastor, Paul’s teaching in this epistle is particularly applicable to church elders, pastors, teachers, and other leaders. All of us who confess the name of Jesus are called to be faithful to Him in the midst of suffering, yet the ways in which we are tempted to be unfaithful depend in some measure upon our vocation. Pastors and teachers, for example, because they regularly instruct people in the gospel, may be more prone than others to watering down the good news in order to make it more palatable to their audiences. Many churches encourage their pastors to dilute the Word of God, at least implicitly, in their drive to measure success by the number of people sitting in the pews,” explains Dr. R. C. Sproul.

As is the case with all three pastoral epistles, the Apostle Paul’s tone is personal and encouraging. He referred to Timothy as my child (τέκνον; teknon) meaning dear friend and dear one (2 Tim. 1:2; I Tim. 1:2; Titus 1:4). Paul’s posture is one of an older man encouraging a younger man in the challenges, responsibilities, difficulties and sufferings encountered in pastoral ministry. Numerous para-church ministries currently exist with this mentoring philosophy as their vision and mission. It is needed.

With his mentoring mindset, Paul commanded Timothy to “be strengthened by the grace that is in Christ Jesus.” To be strengthened (ἐνδυναμοῦ; emdynamou) means to be receptive to the empowerment, enablement and capability God provides. He does so by grace (χάριτι; charity). This refers to God’s beneficial and unmerited bounty to believers in Christ Jesus.    

“Paul explains that only the Lord’s grace can enable Timothy and other leaders to be faithful (2 Tim. 2:1). Grace not only initiates salvation, it is the arena in which the whole of the Christian life is lived (John 1:16),” states Dr. Sproul.

“After the reminders of Timothy’s ordination, his own example, and that of others, Paul addressed Timothy with a direct application: You then, my son (teknon, “child,” an endearing term), be strong (lit. “be empowered”; cf. Eph. 6:10). Yet Timothy’s strength was not his own; it was a divine “gift” (grace, charis) found only in Christ (Phil. 4:13).”^[1]

“In view then of all that has been said in chapter 1—the examples of faith and steadfastness (Lois and Eunice, Paul himself, Onesiphorus), the Holy Spirit’s gift to Timothy, the great salvation that awaits him who perseveres, the wonderful calling—let Timothy be strengthened (cf. 2 Tim. 1:6–8, 14; and for the word itself see Acts 9:22; 1 Tim. 1:12; 2 Tim. 4:17, then Rom. 4:20; Eph. 6:10; Phil. 4:13) in that Christ-centered grace which, as was pointed out, had been given to him “before times everlasting” (2 Tim. 1:9). Timothy’s strength in the sphere of grace will grow if he cultivates the gift which grace has bestowed on him. The appeal is again couched in the language of the tender affection of a father for his son; note the emphasis “you then,” and the appeal to the heart, “my child” (2 Tim. 1:2). What the (spiritual) father (Paul) wants the child (Timothy) to do is found in verses 1–7. What the father, as the child’s example, is doing is described in verses 8–10a. What all believers should constantly remember with respect to the manner in which faithfulness to Christ is rewarded, and unfaithfulness punished, is stated most clearly in verses 10b–13, and is already implied in verses 4–6.”^[2]

What is Timothy do with all he has heard from Paul? Timothy witnessed many things the apostle experienced in his life and ministry (2 Tim. 3:10-11). What is the major application for Timothy in light of this? Timothy was to entrust what he heard, understood, and seen to other faithful men.

To entrust (παράθου; parathou) means to personally, decisively, and obediently set before and commit to other individuals. These individuals would be faithful men (πιστοῖς; pistois) who demonstrate trustworthiness, commitment, dependability, and honor in handling God’s Word. In response, they would then teach others what Timothy taught them, which was what Paul taught Timothy.

“Now, one sure way of being strengthened in grace is to transmit to others the truths which have embedded themselves in one’s heart and have become enshrined in the memory. Accordingly, let Timothy be a teacher. Even more, let him produce teachers! Timothy needs this experience, and what is far more important, the church needs the teachers! Paul is about to depart from this life. He has carried the gospel-torch long enough. Hence, he hands it to Timothy, who, in turn, must pass it on to others. The deposit which was entrusted to Timothy (1 Tim. 6:20; 2 Tim. 1:14) must be deposited with trustworthy men. They must be men, moreover, who will be qualified to teach others (cf. 1 Tim. 3:2), so that these others as well as their teachers will have been instructed in God’s redemptive truth.”^[3]

“This redemptive truth or gospel of salvation, which Timothy is asked to transmit, is here described as “the things which you have heard from me among many witnesses.” This expression undoubtedly refers to the entire series of sermons and lessons which the disciple had heard from the mouth of his teacher during all their association from the day when they first met. Many had been the witnesses of this preaching and teaching. Let Timothy bear in mind that the message which he has heard from the mouth of Paul had been given among or in the midst of many persons who were ever ready to lend their support to the apostle’s testimony.”^[4]

The faithful men Timothy was to entrust the gospel were those loyal to Christ and His Word. They were men committed to keeping their promises, and sound in their knowledge of the faith. God does not call all of us to be pastors, but all of us should become the kind of faithful people Timothy was to pursue. Men and women alike should strive for loyalty to Christ, trustworthy speech, and competence in biblical doctrine.

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), 752.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 245–246.

^[3] Ibid., 246.

^[4] Ibid., 246–247.

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!