Author: drthomasclothier

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.

1. “Man of Sorrows!” what a name
   For the Son of God, who came
   Ruined sinners to reclaim.
   Hallelujah! What a Savior!
2. Bearing shame and scoffing rude,
   In my place condemned He stood;
   Sealed my pardon with His blood.
   Hallelujah! What a Savior!
3. Guilty, vile, and helpless we;
   Spotless Lamb of God was He;
   “Full atonement!” can it be?
   Hallelujah! What a Savior!
4. Lifted up was He to die;
   “It is finished!” was His cry;
   Now in Heav’n exalted high.
   Hallelujah! What a Savior!
5. 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!

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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), 250.

^[2] Ibid., 250.

^[3] Marvin Richardson Vincent, Word Studies in the New Testament, vol. 4 (New York: Charles Scribner’s Sons, 1887), 298.

^[4] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 8 (Grand Rapids: Eerdmans, 1997), 131.

^[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.

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

Soli deo Gloria!

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.

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

Soli deo Gloria!

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 (νόει present, active imperative of νοέω; cf. νοῦς mind) 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!

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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), 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!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 249.

^[2] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 753.

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 2 Ti 2:5.

^[2] Ibid., 1 Co 9:24–25.

^[3] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 752–753.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 247.

^[2] Ibid., 248.

^[3] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 752.

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 752.

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

^[3] Ibid., 246.

^[4] Ibid., 246–247.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

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^[1] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 977.

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