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 bound with 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.
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