8 “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, 9 for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (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.
Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” (2 Timothy 2:17😉 for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.
How necessary this admonition of Paul was, the ancient histories show; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born “of the seed of David,” and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.
So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.”
According to my gospel. He calls it “his gospel,” not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.
Of the seed of David. This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man. Paul exclaims, on the contrary, that he was “of the seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend.
In which I am a sufferer. This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.
Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
“Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, 9 for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (ESV)
The Apostle Paul experienced several imprisonments as a disciple of Jesus Christ (Acts 16:16-24; 21-28). In fact, Paul wrote four epistles, Ephesians, Philippians, Colossians and Philemon, from prison. Biblical scholars refer to these letters as the Prison Epistles.
Paul wrote 2 Timothy during his second Roman imprisonment (2 Tim.1:8; 2:9). The reason for his incarceration is unknown. Perhaps it was because Rome’s persecution of Christians following the city’s great fire which the Roman Emperor Nero caused.
Paul wrote he experienced suffering (κακοπαθῶ; kakopatho). For Paul, this was a present, active and real period of distress, physical pain and hardship. It was an indefinite period of great affliction for him.
Paul also wrote he was bound with chains as a criminal. To be boundwith chains (δεσμῶν; desmon) means he personally possessed fetters and bonds restricting his movement. These chains could have been either made of rope or metal. The phrase as a criminal (ὡς κακοῦργος; hos kakourgos) is a simile which is an indirect compassion. Although Paul was not a criminal, Rome treated him as such.
In spite of Paul’s bondage, he wanted Timothy to know the word of God is not bound. The phrase the word of God (λόγος θεοῦ; logos theou) is a message directly and solely originating and sourced by God alone. As such, the word of God is not bound (δέδεται; dedetai) by human efforts or behavior. No one can restrict or imprison God’s Word in general, or the gospel in particular.
Why is the Word of God not bound? What is so unique about the Scriptures? The following outline is by Dr. Norman Geisler from his book How History Views the Bible – Decide For Yourself. Grand Rapids: MI.: Zondervan, 1982.
I. The Origin of Scripture
A. The Words from God
Aaron spoke all the words that the LORD had spoken to Moses and did the signs in the sight of the people. – Exodus 4:30
You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the LORD your God that I command you. – Deuteronomy 4:2
“And as for me, this is my covenant with them,” says the LORD: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the LORD, “from this time forth and forevermore. “– Isaiah 59:21
“Thus says the LORD: Stand in the court of the LORD’s house, and speak to all the cities of Judah that come to worship in the house of the LORD all the words that I command you to speak to them; do not hold back a word.” – Jeremiah 26:2
The lion has roared; who will not fear? The Lord GOD has spoken; who can but prophesy?” – Amos 3:8
B. Conveyed Through Humans
I will raise up for them a prophet like you from among brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. – Deuteronomy 18:18
“The Spirit of the LORD speaks by me; his word is on my tongue.” – 2 Samuel 23:2
While they were bringing out the money that had been brought into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD given through Moses. – 2 Chronicles 34:14
They made their hearts diamond-hard lest they should hear the law and the words that the LORD of hosts had sent by his Spirit through the former prophets. Therefore, great anger came from the LORD of hosts. – Zechariah 7:12
II The Nature of Scripture
A. Effectual
so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it. – Isaiah 55:11
B. Eternal
The grass withers, the flower fades, but the word of God will stand forever. – Isaiah 40:8
C. The Guide for Life
Your word is lamp to my feet and a light to my path. – Psalm 119:105
D. Infallible
God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it? – Numbers 23:19
the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. – Psalm 19:9
E. True
Your righteousness is righteous forever, and your law is true. – Psalm 119:142
The insolent utterly deride me, but I do not turn away from your law. – Psalm 119:51
The sum of your word is truth, and every one of your righteous rules endures forever. – Psalm 119:160
And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. – 1 Cor. 2:13
F. Authoritative
1. Absolute
Then Jesus said to him, “Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.’” – Matthew 4:10
If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. – 1 Corinthians 14:37
But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ. For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. – Galatians 1:8-12
For you know what instructions we gave you through the Lord Jesus. – 1 Thessalonians 4:2
2. Prophetic and apostolic
Long ago, at many times and in many ways, God spoke to our fathers by the prophets,but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. – Hebrews 1:1-2
For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, – Hebrews 2:2-3
3. Timeless
Heaven and earth will pass away, but my words will not pass away. – Matthew 24:35
G. Complete
I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. – Revelation 22:18-19
H. Effectual
But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God. – Matthew 22:29
“But how then should the Scriptures be fulfilled, that it must be so?” – Matthew 26:54
I. The Foundation of Faith
built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, – Ephesians 2:20
J. The Guide of Faith
When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. – John 16:13
K. Historically True
For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. – Matthew 12:40
He answered, “Have you not read that he who created them from the beginning made them male and female, – Matthew 19:4
For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man.– Matthew 24:37-39
For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man. – 1 Corinthians 11:8-9
For Adam was formed first, then Eve; – 1 Timothy 2:13
L. Indestructible
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” – Matthew 5:17-18
Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken— – John 10:34-35
M. Absolute Truth
Sanctify them in the truth; your word is truth. – John 17:17
III. The Extent of Biblical Authority
A. To All That Is Written
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, – 2 Timothy 3:16
B. To the Very Words
But he [Jesus] answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’” – Matthew 4:4
And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. – 1 Corinthians 2:13
C. To the Smallest Parts of Words
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. – Matthew 5:17-18
D. To Verb Tenses
But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. And as for the resurrection of the dead, have you not read what was said to you by God:‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” – Matthew 22:29-32
E. To Number (singular or plural)
Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. – Galatians 3:16
“The Bible claims for itself that every word or part of a word, with tenses and number, is absolutely true since it is given by the Holy Spirit from the mouth of God, who cannot lie (Titus 1:2; Hebrews 6:18). Therefore, it has final divine authority in whatever it teaches, whether it be historical, scientific, or spiritual matters. This applies to both the Old Testament and the New Testament.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord,” concludes Dr. Geisler.
8 “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, 9 for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (ESV)
The Apostle Paul experienced several imprisonments as a disciple of Jesus Christ (Acts 16:16-24; 21-28). In fact, Paul wrote four epistles, Ephesians, Philippians, Colossians and Philemon, from prison. Biblical scholars refer to these letters as the Prison Epistles.
“Four New Testament letters (sometimes called the “Captivity Letters”) attributed to the Apostle Paul: Ephesians, Philippians, Colossians, and Philemon. In each of these letters, Paul mentions that he is a prisoner (Eph 3:1, 4:1; Phil 1:7, 12–14, 17; Col 4:3, 10; Phlm 1, 9, 13, 23). (The Pastoral Letters also might have been written from prison, but these are grouped separately.) The Prison Letters could have been sent from Caesarea, where Paul was imprisoned for two years (Acts 24:27), or from Rome, where he spent two years under house arrest (Acts 28:16, 30).[1]
Paul wrote 2 Timothy during his second Roman imprisonment (2 Tim.1:8; 2:9). The reason for his incarceration is unknown. What is known is no one supported him during his preliminary hearing (4:16) and he was certain Rome would execute him (4:6). He was also alone (4:10-11) with Phygelus and Hermogenes turning away from him (1:15-16) and Alexander the coppersmith having done him great harm (4:14). However, Paul mentioned Onesiphorus had been a great encouragement to him (1:16-17).
Paul wrote he experienced suffering (κακοπαθῶ; kakopatho). For Paul, this was a present, active and real period of distress, physical pain and hardship. It was an indefinite period of great affliction for him.
Paul also wrote he was bound with chains as a criminal. To be boundwith chains (δεσμῶν; desmon) means he personally possessed fetters and bonds restricting his movement. These chains could have been either made of rope or metal. The phrase as a criminal (ὡς κακοῦργος; hos kakourgos) is a simile which is an indirect compassion. Although Paul was not a criminal, Rome treated him as such.
In spite of Paul’s bondage, he wanted Timothy to know the word of God is not bound. The phrase the word of God (λόγος θεοῦ; logos theou) is a message directly and solely originating and sourced by God alone. As such, the word of God is not bound (δέδεται; dedetai) by human efforts or behavior. No one can restrict or imprison God’s Word in general, or the gospel in particular.
“Preaching the good news about the crucified but resurrected Son of David was what had landed Paul in a Roman jail. Much of the Book of Acts catalogs Paul’s suffering for the cause of Christ (cf. 2 Cor. 11:23–33). With every move as he wrote or dictated this letter, the clinking iron reminded him that he was chained like a criminal (kakourgos, lit., “evildoer”). But though he was chained, God’s Word is not chained (Paul equated “my gospel” with “God’s Word”; cf. 1 Thes. 2:13; 2 Thes. 3:1). God would continue to use it through Timothy, and those to whom Timothy entrusted it. Paul’s apparent shame and impotence should be no cause for alarm, discouragement, or faintheartedness.”[2]
“In the midst of all his suffering and shame, there were two considerations which afforded him much comfort: First, “The way of the cross leads home,” for the watchful eye of Jesus Christ who lives and leads is constantly upon me. He is able to guard my deposit with a view to that day (2 Tim. 1:12). Secondly, Though I am bound, the word of God is not bound. Others will carry on when I leave this earthly scene. The authorities have put me in this dungeon, but they cannot imprison the gospel. It will triumph. It will perform its pre-ordained mission on earth. No enemy can thwart it. See the beautiful commentary which Scripture itself supplies in such well-known passages as Is. 40:8; 55:11; Phil. 1:12–14; and 2 Tim. 4:17.”[3]
As we close today’s devotional, pay particular attention to the final two stanzas of Martin Luther’s hymn A Mighty Fortress is our God.
1 A mighty fortress is our God, a bulwark never failing; our helper he, amid the flood of mortal ills prevailing. For still our ancient foe does seek to work us woe; his craft and power are great, and armed with cruel hate, on earth is not his equal.
2 Did we in our own strength confide, our striving would be losing, were not the right Man on our side, the Man of God’s own choosing. You ask who that may be? Christ Jesus, it is he; Lord Sabaoth his name, from age to age the same; and he must win the battle.
3 And though this world, with devils filled, should threaten to undo us, we will not fear, for God has willed his truth to triumph through us. The prince of darkness grim, we tremble not for him; his rage we can endure, for lo! his doom is sure; one little word shall fell him.
4 That Word above all earthly powers no thanks to them abideth; the Spirit and the gifts are ours through him who with us sideth. Let goods and kindred go, this mortal life also; the body they may kill: God’s truth abideth still; his kingdom is forever!
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] Jason C. Kuo, “Prison Letters,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).
[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.
[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 251–252.
8 “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, 9 for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (ESV)
“I always have trouble remembering three things: faces, names, and – I can’t remember what the third thing is.” — Fred Allen
“When we tell the story of our own conversion, I would have it done with great sorrow, remembering what we used to be, and with great joy and gratitude, remembering how little we deserve these things.” — Charles Spurgeon
“We must remember that God is always present, even in our darkest moments.” — Elisabeth Elliot
In his encouragement to Timothy to persevere in the ministry (2 Timothy 2:3-7), the Apostle Paul wanted his young protégé to remember the single most important truth of the gospel; the risen Christ. Jesus is the only one “who abolished death and brought life and immortality to light through the gospel” (2 Tim. 1:10).
“In view of raging persecution, comfort was certainly needed. Faithful adherence to duty meant hardship (verses 3–6). Let Timothy not lose courage. Let him not even fear death. Let him rest his confidence on One who “utterly defeated” this terrible enemy (2 Tim. 1:10).”[1]
Remember Jesus Christ. To remember (Μνημόνευε; Mnemoneue) is a present active imperative verb. It means to presently, actively and obediently recall and think about something again. In this case, Paul commanded Timothy to remember Jesus Christ; the Savior and Anointed Lord.
It is interesting to observe thus far in this epistle, this is the first time Paul referred to the Lord as Jesus Christ and not Christ Jesus (1:1, 2, 9, 10, 13; 2:1, 3). Why?
“Note here “Jesus Christ,” instead of “Christ Jesus” as elsewhere in 2 Timothy. If this be more than a stylistic variation, the possible reason for it may well have been this, that the apostle wished to turn Timothy’s attention first of all to the historical, curse-laden Jesus (Gal. 3:13; 4:4, 5), in order that next he may remind him of the fact that this Jesus “was made” (was openly revealed as) Christ as a reward for his obedience unto death, yea the death of the cross (Acts 2:36; Phil. 2:5–11). Let Timothy then rivet his attention upon the resurrection; nay rather, let him keep his thought concentrated on the resurrected Lord himself. “[2]
Paul described Jesus Christ as risen from the dead. The word risen (ἐγηγερμένον; egegermenon) is a perfect passive singular participle. The perfect tense describes a past completed action with continuing results. Risen means to make alive again or to raise to life. “The perfect marks the permanent condition—raised and still living.”[3]
“These words form rather the conclusion of the preceding paragraph than the beginning of a new one. St. Paul in pressing home his lesson, passes from the figure of speech to the concrete example of suffering followed by glory. And as he has, immediately before, been laying stress on the certainty of reward, he gives a prominent place ‘the having been raised from the dead.’ Jesus Christ, of the seed of David, ‘Himself Man’ (I Tim. 2:5), is the ideal soldier, athlete, and field-laborer; yet One who can be an example to us. It is not the resurrection as a doctrinal fact (a.v.) that St. Paul has in mind, but the resurrection as a personal experience of Jesus Christ, the reward He received, His being ‘crowned with glory and honor, because of the suffering of death’ (Heb. 2:9).”[4]
Jesus Christ is also the offspring of David. Offspring (σπέρματος; spermatos) means Jesus is solely and humanly the descendant of King David. Jesus Christ is “of the seed of David” (2 Sam. 7:12, 13; Ps. 89:28; 132:17; Acts 2:30; Rom. 1:3; Rev. 5:5; and cf. Matt. 1:20; Luke 1:27, 32, 33; 2:4, 5; John 7:42). He is “the Son of David” (Matt. 1:1; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42–45; Mark 10:47, 48; 12:35; Luke 18:38, 39; 20:41).
“It is as the rightful, spiritual heir of David, David’s glorious Antitype, that he (Jesus Christ) sits enthroned at the Father’s right hand.”[5]
Paul preached the gospel of Jesus Christ (Rom. 3:21-26; I Cor. 1:18-25; 15:1-2; Phil. 3:1-9). Paul was not ashamed of the gospel of Jesus Christ (Rom. 1:16-17). Paul commanded believers Jesus Christ; the central figure of the gospel.
“Man of Sorrows!” what a name For the Son of God, who came Ruined sinners to reclaim. Hallelujah! What a Savior!
Bearing shame and scoffing rude, In my place condemned He stood; Sealed my pardon with His blood. Hallelujah! What a Savior!
Guilty, vile, and helpless we; Spotless Lamb of God was He; “Full atonement!” can it be? Hallelujah! What a Savior!
Lifted up was He to die; “It is finished!” was His cry; Now in Heav’n exalted high. Hallelujah! What a Savior!
When He comes, our glorious King, All His ransomed home to bring, Then anew His song we’ll sing: Hallelujah! What a Savior!
Remember! May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 250.
[5] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 250.
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. 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. 7 Think over what I say, for the Lord will give you understanding in everything.” (2 Timothy 2:3–7 (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 following essay is by Rev. Terry L. Johnson, senior minister of Independent Presbyterian Church in Savannah, Ga. He is author of many books, including The Identity and Attributes of God. He entitled his article Theological Cruelty.
It is “cruel,” said J. I. Packer. The teaching that says the Christian life is easy, that it can be lived without stress, that if one would only trust God for sanctification as one has trusted Him for justification, then all would be well, is just that: cruel. It gives rise to unreasonable and unachievable expectations among the people of God. This theology has been known by several names: the higher life, the victorious life, the abundant life, and so on. Its common theme is that while we can’t live the Christian life, Christ can live it through us.
Our problem, it says, is that we are trying to live the Christian life ourselves. We need to stop. We need to quit our futile efforts. Instead, we need to yield ourselves to the love of Christ. Let Him live through us. Get out of the way. Quit striving. In the words of its old motto: “Let go and let God.” Do so, it says, and peace will flood your soul. Victory over sin will be ensured. Why? Because Christ Himself will be fighting our battles. So just step aside.
Sounds wonderful, doesn’t it? Is there a problem? Yes, indeed. We need go no further than the metaphors employed by the apostle Paul in 2 Timothy 2:1–13. He likens the Christian life to the labors of the soldier, the athlete, the farmer, and in verse 15, the workman (NASB). Among the many things that might be said about each of these vocations, we note that each requires vigorous exertions. The soldier fights, the athlete competes, the “hard-working farmer,” labors long, and the workman builds. Success in these endeavors requires aggressive, focused, energetic involvement. Each may, and should, pray to God for help, for wisdom, and for strength. God’s strength is necessary for these activities. But the soldier finally must pick up his sword and fight; the athlete must step into the arena and compete; the farmer must work the soil, plant, water, weed, and harvest; and the workman must lay each brick. Dependence upon God never means passivity; reliance upon God never means inactivity. Fail to grasp the human contribution to Christian service and personal sanctification and one is doomed to experience continual frustration and defeat.
Imagine you are invited on a two-night, forty-hour, 160-mile bike ride from Paseo Robles to San Ynez, California. You’re told by the organizers that it’s “downhill all the way.” “My grandmother could do it,” one of them laughs. You know what a downhill bike ride is like. Sounds fun!
Off you go. Fifteen minutes into it and you’re winded. Thirty minutes and your thighs are burning with fatigue. You check your watch. You’ve got three more hours tonight, all day tomorrow, and another half-day after that. Despair sweeps over you. You begin to question yourself. What’s wrong with me? Maybe I’m sick. Maybe I’m in terrible shape. Or maybe my bike is defective. Self-doubt floods your soul. Something is very, very wrong, you conclude.
At your first rest stop you confide in your best friend: “I think something is wrong with me.” Your friend shakes his head. “This is one of the toughest rides in all of the continental United States. Neophytes are always given the grandmother talk. You wouldn’t attempt it otherwise. This is an exhausting, painful, rigorous course. Relax. We’re all winded. We’re all aching. We’re all tired. You’re supposed to be by the time you get to the rest stop. That’s why it’s there.”
What psychological impact will the truth have upon our rider? His out-look will dramatically change. As he becomes winded, aching, and exhausted, he will know that this is normal, not abnormal. He won’t be flooded with despair. He won’t be looking for explanations for his exhaustion, such as defective conditioning or equipment. No, he now understands that he is on a difficult course, experiencing what all who tackle it experience, and may, with confidence, attack it with all his might.
The Christian life is difficult. It helps to know that up front. We can expect not to arrive in heaven on “flowery beds of ease,” as Isaac Watts once wrote. Scripture abounds with military (Eph. 6:10–20; Rom. 13:12; 2 Cor. 10:3–4; 1 Tim. 6:12; James 4:1; 1 Peter 2:11), athletic (1 Cor. 9:24–27; Gal. 2:2; Phil. 3:14; 2 Tim. 4:7), agricultural (Matt 13:1–43), and laboring (see slave, bond-slave, servant) metaphors. Teach a formula of ease and it will give rise to expectations that are utterly divorced from reality. Sooner or later unmet expectations will greet the reality of struggle, spiritual warfare, and hard discipline. Disillusionment with a faith that “doesn’t work” may be considerable if well-meaning fantasy is not quickly replaced with biblical realism.
“Who does the fighting?” Lloyd-Jones asked in a sermon by that title, preached in his famous Ephesians series. His answer: We do. Yes, we are strong “in the Lord” and we fight “in the strength of His might” (Eph. 6:10). But we do the fighting. Victory is assured, but only as we enter the fray with the combative energy of the solider, the competitive spirit of the athlete, and the hard-working ethos of the farmer and the workman.
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. 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. 7 Think over what I say, for the Lord will give you understanding in everything.” (2 Timothy 2:3–7 (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.
Do thou therefore endure afflictions. Not without strong necessity has he added this second exhortation; for they who offer their obedience to Christ must be prepared for “enduring afflictions;” and thus, without patient endurance of evils, there will never be perseverance. Accordingly, he adds, “as becomes a good soldier of Jesus Christ.” By this term he means that all who serve Christ are warriors, and that their condition as warriors consists, not in inflicting evils, but rather in patience.
These are matters on which it is highly necessary for us to meditate. We see how many there are every day, that throw away their spears, who formerly made a great show of valor. Whence does this arise? Because they cannot become inured to the cross. First, they are so effeminate that they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily and fiercely with their adversaries; and they cannot bear to learn what it is to “possess their souls in patience” (Luke 21:19).
No man who warreth. He continues to make use of the metaphor which he had borrowed from warfare. Yet, strictly speaking, he formerly called Timothy “a soldier of Christ” metaphorically; but now he compares profane warfare with spiritual and Christian warfare in this sense. “The condition of military discipline is such, that as soon as a soldier has enrolled himself under a general, he leaves his house and all his affairs, and thinks of nothing but war; and in like manner, in order that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.”
With the affairs of life. By “the affairs of life”, he means the care of governing his family, and ordinary occupations; as farmers leave their agriculture, and merchants their ships and merchandise, till they have completed the time that they agreed to serve in war. We must now apply the comparison to the present subject, that every one who wishes to fight under Christ must relinquish all the hindrances and employments of the world, and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age , which means, that in the worship of God, we ought to give such earnestness of attention that nothing else should occupy our thoughts and feelings. The old translation has, “No man that fights for God,” etc. But this utterly destroys Paul’s meaning.
Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general, but is specially adapted to the ministers of the word. First, let them see what things are inconsistent within their office, that, freed from those things, they may follow Christ. Next, let them see, each for himself, what it is that draws them away from Christ; that this heavenly General may not have less authority over us than that which a mortal man claims for himself over heathen soldiers who have enrolled under him.
And if any one strive.He now speaks of perseverance, that no man may think that he has done enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers, not one of whom obtains the prize till he has been victorious in the end. Thus he says: “In a race all run, but one obtaineth the prize; run so that ye may obtain.” (1 Corinthians 9:24.)
If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes us to strive during our whole life, he who gives way in the middle of the course deprives himself of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in such a manner and to such an extent as the law requires, that none may leave off before the time appointed.
The husbandman must labor before he receive the fruits. I am well aware that others render this passage differently; and I acknowledge that they translate, word for word, what Paul has written in Greek; but he who shall carefully examine the context will assent to my view. Besides, the use of (κοπιῶντα) to labor instead of (κοπιᾷν)to labor, is a well-known Greek idiom; for Greek writers often make use of the participle in place of the infinitive.
The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest; how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us, while he holds out so great a reward?
Understand what I say.He added this, not on account of the obscurity of the comparisons which he has set forth, but that Timothy himself might ponder, how much more excellent is the warfare under the direction of Christ, and how much more abundant the reward; for, when we have studied it incessantly, we scarcely arrive at a full knowledge of it.
The Lord give thee understanding in all things. The prayer, which now follows, is added by way of correction. Because our minds do not easily rise to that “incorruptible crown” (1 Corinthians 9:25) of the life to come, Paul betakes himself to God, to “give understanding” to Timothy. And hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than the commandments would be given in vain, if he did not impart strength to perform them. For who could have taught better than Paul? And yet, in order that he may teach with any advantage, he prays that God may train his disciple.
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. 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. 7 Think over what I say, for the Lord will give you understanding in everything.” (2 Timothy 2:3–7 (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.
After providing Timothy insights into ministry, the Apostle Paul issued a command to his young protégé. It is a command all those who minister the gospel of Jesus Christ are to obediently follow. The command is contained in one phrase; think over. To think over (νόει; noei) is a present active imperative. The believer in Christ is to presently, actively and obediently think carefully about, consider and understand what Paul presently, actively and realistically said (λέγω; lego).
God’s command to the believer in Christ to obey is followed by an equally important promise to be believed; “for the Lord will give you understanding in everything.” The Lord (κύριος; kurios) is the self-existent and sovereign God who rules and commands.
Paul wrote the Lord will give (δώσει; dosei). In the future, God will personally and actively grant and permit a believer to experience something. What God promises the believer in Christ to experience is understanding (σύνεσιν; synesin). This refers to God-given comprehension and insight in everything (πᾶσιν; pasin).
“Paul appealed to Timothy to reflect on what I am saying, confident that with meditation and contemplation the Lord would grant the young man the insight (synesin, lit., “understanding”) into the wisdom of Paul’s instructions (cf. James 1:5).”[1]
“Since several beautiful thoughts had been compressed into a terse three-fold figure, and no explanation had been furnished, Timothy is told to put his mind on (νόειpresent, active imperative ofνοέω; cf.νοῦςmind) that which Paul has just said (in verses 4, 5, 6). Mere reading is not enough. What has been written must be pondered. What has been spoken must be digested (cf. Matt. 11:29; 13:51; 15:17; 16:9, 11; 1 Cor. 10:15; and especially Rev. 10:9, 10). Timothy need not fear that such mental activity will be fruitless. Has not the Lord given his definite promise? See Luke 19:26; John 14:26; 16:13. Surely in all matters with respect to which Timothy is in need of understanding (σύνεσις, comprehension, insight), it will be given to him if he will but apply himself. Let Timothy then compare a scripture with scripture. Let him pray for wisdom (James 1:5). Let him reflect on his own past experience and the experience of other children of God. Let him listen to what these others have to say. By such means as these the Holy Spirit will give him all the guidance he will need in the performance of his task. He will be able to apply to himself and his office the rich meaning of the threefold figure, and he will derive from it the comfort which it affords.”[2]
May the Lord’s truth and grace be found here.
Soli deo Gloria!
[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), 753.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 249–250.
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!
[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.
[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!
[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.
[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.
“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!
[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.
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!
[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.
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