His Word Today

^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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Chorus)

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

^[2] Ibid., 232.

^[3] Ibid., 232.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

^[2] Ibid., 229–230.

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

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

Calling to remembrance that unfeigned faith. Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own faith and that of his grandmother and mother; for, when one has begun well and valiantly, the progress he has made should encourage him to advance, and domestic examples are powerful excitements to urge him forward. Accordingly, he sets before him his grandmother Lois and his mother Eunice, by whom he had been educated from his infancy in such a manner that he might have sucked godliness along with his milk. By this godly education, therefore, Timothy is admonished not to degenerate from himself and from his ancestors.

It is uncertain whether, on the one hand, these women were converted to Christ, and what Paul here applauds was the commencement of faith, or whether, on the other hand, faith is attributed to them apart from Christianity. The latter appears to me more probable; for, although at that time everything abounded with many superstitions and corruptions, yet God had always his own people, whom he did not suffer to be corrupted with the multitude, but whom he sanctified and separated to himself, that there might always exist among the Jews a pledge of this grace, which he had promised to the seed of Abraham. There is, therefore, no absurdity in saying that they lived and died in the faith of the Mediator, although Christ had not yet been revealed to them. But I do not assert anything, and could not assert without rashness.

And I am persuaded that in thee also. This clause confirms me in the conjecture which I have just now stated; for, in my opinion, he does not here speak of the present faith of Timothy. It would lessen that sure confidence of the former eulogium, if he only said that he reckoned the faith of Timothy to resemble the faith of his grandmother and mother. But I understand the meaning to be, that Timothy, from his childhood, while he had not yet obtained a knowledge of the gospel, was imbued with the fear of God, and with such faith as proved to be a living seed, which afterwards manifested itself.

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

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

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

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

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

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

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

Soli deo Gloria!