---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Timothy 1"
description: "CHAPTER 1 1. This Epistle is the last
testament and swan-like death song of Paul [BENGEL]. according to the promise of
life . . . in Christ—Paul"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-timothy/1"
---

CHAPTER 1

**1.** This Epistle is the last
testament and swan-like death song of Paul [BENGEL].
**according to the promise of
life . . . in Christ**—Paul's *apostleship* is *in order
to carry into effect* this promise. Compare "according to the
faith . . . in hope of eternal life . . . promise," c. ([Titus 1:1](../../../kjv/titus/1/1)
[Titus 1:2](../../../kjv/titus/1/2)). This "promise of
life in Christ" (compare [2 Timothy 1:10](../../../kjv/2-timothy/1/10);
[2 Timothy 2:8](../../../kjv/2-timothy/2/8)) was needed to nerve
Timothy to fortitude amidst trials, and to boldness in undertaking
the journey to Rome, which would be attended with much risk ([2 Timothy 2:8](../../../kjv/2-timothy/2/8)).

**2. my dearly beloved son**—In
[1 Timothy 1:2](../../../kjv/1-timothy/1/2); [Titus 1:4](../../../kjv/titus/1/4),
written at an earlier period than this Epistle, the expression used
is in the *Greek,* "my *genuine* son." ALFORD
sees in the change of expression an intimation of an altered tone as
to Timothy, more of mere love, and less of confidence, as though Paul
saw m him a want of firmness, whence arose the need of his *stirring
up* afresh the faith and grace in Him ([Titus 1:4](../../../kjv/titus/1/4)). But this seems to me not justified by the *Greek* word
*agapetos,* which implies the attachment of *reasoning* and
*choice,* on the ground of *merit* in the one "beloved,"
not of merely *instinctive* love. See TRENCH
[*Greek Synonyms of the New Testament*].

**3. I thank**—*Greek,* "I
*feel gratitude* to God."
**whom I serve from my
forefathers**—*whom I serve* () *as did my forefathers.* He does not mean to put on the
same footing the Jewish and Christian service of God; but simply to
assert his own conscientious service of God as he had received it
from his *progenitors* (not Abraham, Isaac, c., whom he calls
"the fathers," not "progenitors" as the *Greek*
is here [Romans 9:5](../../../kjv/romans/9/5)). The memory of
those who had gone before to whom he is about to be gathered, is now,
on the eve of death, pleasant to him; hence also, he calls to mind
the faith of the mother and grandmother of Timothy; as he walks in
the faith of his forefathers ([Acts 23:1](../../../kjv/acts/23/1);
[Acts 24:14](../../../kjv/acts/24/14); [Acts 26:6](../../../kjv/acts/26/6);
[Acts 26:7](../../../kjv/acts/26/7); [Acts 28:20](../../../kjv/acts/28/20)),
so Timothy should persevere firmly in the faith of his parent and
grandparent. Not only Paul, but the Jews who reject Christ, forsake
the faith of their forefathers, who looked for Christ; when they
accept Him, the hearts of the children shall only be returning to the
faith of their forefathers ([Malachi 4:6](../../../kjv/malachi/4/6);
[Luke 1:17](../../../kjv/luke/1/17); [Romans 11:23](../../../kjv/romans/11/23);
[Romans 11:24](../../../kjv/romans/11/24); [Romans 11:28](../../../kjv/romans/11/28)).
Probably Paul had, in his recent defense, dwelt on this topic,
namely, that he was, in being a Christian, only following his
*hereditary faith.*
**that . . . I have remembrance
of thee**—"*how* unceasing I *make my mention*
concerning thee" (compare [Romans 11:28](../../../kjv/romans/11/28)). The cause of Paul's feeling thankful is, not that he
remembers Timothy unceasingly in his prayers, but for what Timothy is
in faith ([2 Timothy 1:5](../../../kjv/2-timothy/1/5)) and graces;
compare [Romans 1:8](../../../kjv/romans/1/8); [Romans 1:9](../../../kjv/romans/1/9),
from which supply the elliptical sentence thus, "I thank God
(for thee, for God is my witness) whom I serve . . . that (or *how*)
without ceasing I have remembrance (or *make mention*) of thee,"
&c.
**night and day**—(See on
[Romans 1:9](../../../kjv/romans/1/9)).

**4. desiring**—*Greek,*
"with *yearning* as for one much *missed.*"
**mindful of thy tears**—not
only at our parting ([Acts 20:37](../../../kjv/acts/20/37)),
but also often when under pious feelings.
**that I may be filled with
joy**—to be joined with "desiring to see thee" ([Romans 1:11](../../../kjv/romans/1/11);
[Romans 1:12](../../../kjv/romans/1/12); [Romans 15:32](../../../kjv/romans/15/32)).

**5. When I call to remembrance**—This
increased his "desire to see" Timothy. The oldest
manuscripts read, "When I *called* to remembrance";
implying that some recent incident (perhaps the contrasted cowardice
of the hypocrite Demas, who forsook him) had reminded him of the
sincerity of Timothy's faith.
**faith that is in thee**—ALFORD
translates, "that *was* in thee." He remembers
Timothy's faith in the *past* as a fact; its *present*
existence in him is only matter of his confident *persuasion* or
hope.
**which**—*Greek,*
"such as."
**dwelt**—"made its
dwelling" or abode (). The past tense implies they were now dead.
**first**—before it dwelt
in thee. She was the furthest back of the progenitors of Timothy whom
Paul knew.
**mother Eunice**—a
believing Jewess; but his father was a Greek, that is, a heathen (). The faith of the one parent sanctified the child ([2 Timothy 3:15](../../../kjv/2-timothy/3/15);
[1 Corinthians 7:14](../../../kjv/1-corinthians/7/14)). She was probably
converted at Paul's first visit to Lystra ([1 Corinthians 7:14](../../../kjv/1-corinthians/7/14)). It is an undesigned coincidence, and so a mark of truth,
that in [Acts 16:1](../../../kjv/acts/16/1) the belief of
the mother *alone* is mentioned, just as here praise is bestowed
on the faith of the mother, while no notice is taken of the father
[PALEY, *Horæ Paulinæ*].
**and**—*Greek,*
"but," that is, notwithstanding appearances [ALFORD].
**persuaded that**—*it
dwells,* or *it shall dwell* "in thee also." The
mention of the faith of his mother and grandmother is designed as an
incentive to stir up his faith.

**6. Wherefore**—*Greek,*
"For which cause," namely, because thou hast inherited,
didst once possess, and I trust ("am persuaded") still dost
possess, such unfeigned faith [ALFORD].
**stir up**—literally,
"rekindle," "revive the spark of"; the opposite
of "quench" or "extinguish" (). Paul does not doubt the existence of real faith in
Timothy, but he desires it to be put into active exercise. Timothy
seems to have become somewhat remiss from being so long without Paul
([2 Timothy 2:22](../../../kjv/2-timothy/2/22)).
**gift of God**—the
spiritual grace received for his ministerial office, either at his
original ordination, or at his consecration to the particular office
of superintending the Ephesian Church (see on [2 Timothy 2:22](../../../kjv/2-timothy/2/22)), imparting *fearlessness, power, love, and a sound mind*
([2 Timothy 1:7](../../../kjv/2-timothy/1/7)).
**by the putting on of my
hands**—In [1 Timothy 4:14](../../../kjv/1-timothy/4/14), it is
"with [not *by*] the laying on of the hands *of the
presbytery.*" The apostle was chief in the ordination, and to
him "BY" is
applied. The presbytery were his assistants; so "with,"
implying merely *accompaniment,* is said of them. Paul was the
instrument in Timothy's ordination and reception of the grace then
conferred; the presbyters were the concurrent participants in the act
of ordination; so the *Greek,* "*dia*" and
"*meta.*" So in ordinations by a bishop in our days,
he does the *principal* act; they join in laying on hands *with*
him.

**7. For,** c.—implying that
Timothy needed the exhortation "to stir up the gift of God in
him," being constitutionally "timid": "For God
*did not give* us (so the *Greek,* namely, at our
ordination or consecration) the spirit of *fear.*" The
spirit which He gave us, was not the spirit of timidity (literally,
"cowardice," which is weakness), but of "power"
(exhibited in a fearless "testimony" for Christ, ). "Power is the invariable accompaniment of the gift of
*the Holy Ghost.* [Luke 24:49](../../../kjv/luke/24/49)
[Acts 1:8](../../../kjv/acts/1/8); compare [Acts 1:8](../../../kjv/acts/1/8), "full of faith and of the *Holy Ghost,*" with
[2 Timothy 1:8](../../../kjv/2-timothy/1/8), "full of faith and
*power.*" Fear is the result of "the spirit of
bondage" ([Romans 8:15](../../../kjv/romans/8/15)). Fear
*within* exaggerates the causes of fear *without.* "The
spirit of power" is the spirit of man dwelt in by the Spirit of
God imparting *power;* this power "casteth out fear"
from ourselves, and stimulates us to try to cast it out of others
([1 John 4:18](../../../kjv/1-john/4/18)).
**love**—which moves the
believer while "speaking the truth" with *power,* when
giving his testimony for Christ ([1 John 4:18](../../../kjv/1-john/4/18)), at the same time to do so "in love" ([1 John 4:18](../../../kjv/1-john/4/18)).
**a sound mind**—The *Greek,*
is rather, "the bringing of men to a sound mind" [WAHL].
BENGEL supports *English
Version,* "a sound mind," or "sober-mindedness";
a duty to which a young man like Timothy especially needed to be
exhorted ([2 Timothy 2:22](../../../kjv/2-timothy/2/22); [1 Timothy 4:12](../../../kjv/1-timothy/4/12);
[Titus 2:4](../../../kjv/titus/2/4); [Titus 2:6](../../../kjv/titus/2/6)).
So Paul urges him, in [2 Timothy 2:4](../../../kjv/2-timothy/2/4),
to give up worldly entanglements, which as *thorns* ([2 Timothy 2:4](../../../kjv/2-timothy/2/4)) choke the word. These three gifts are preferable to any
miraculous powers whatever.

**8. therefore**—seeing that God
hath given us such a spirit, not that of *fear.*
**Be not thou . . . ashamed**—I
agree with ELLICOTT, in
opposition to ALFORD, that
the *Greek* subjunctive here, with the negative, implies action
*completed at one time,* not *continued action,* which the
present imperative would express; thus implying that Timothy had *not*
decidedly *yet* evinced such feeling of *shame;* though I
think, Paul, amidst the desertion of others who once promised fair,
and from being aware of Timothy's constitutional *timidity* (see
on [2 Timothy 1:7](../../../kjv/2-timothy/1/7)), felt it necessary
to stir him up and guard him against the possibility of unchristian
dereliction of duty as to bold confession of Christ. *Shame*
([2 Timothy 1:8](../../../kjv/2-timothy/1/8)) is the companion of
*fear* ([2 Timothy 1:7](../../../kjv/2-timothy/1/7)); if fear
be overcome, false shame flees [BENGEL].
Paul himself ([2 Timothy 1:12](../../../kjv/2-timothy/1/12)), and
Onesiphorus ([2 Timothy 1:16](../../../kjv/2-timothy/1/16)), were
instances of fearless profession removing false shame. He presents in
contrast sad instances of fear and shame ([2 Timothy 1:16](../../../kjv/2-timothy/1/16)).
**of the testimony of our
Lord**—*of the testimony* which thou art bound to give in
the cause *of our Lord;* he says "our," to connect
Timothy and himself together in the testimony which both should give
for their common Lord. *The testimony which Christ gave before
Pilate* ([1 Timothy 6:12](../../../kjv/1-timothy/6/12); [1 Timothy 6:13](../../../kjv/1-timothy/6/13)),
is an incentive to the believer that he should, after His Lord's
example, *witness a good testimony* or *confession.*
**nor of me his prisoner**—The
cause of God's servants is the cause of God Himself ([1 Timothy 6:13](../../../kjv/1-timothy/6/13)). Timothy might easily be tempted to be ashamed of one in
prison, especially as not only worldly shame, but great risk,
attended any recognition of Paul the prisoner.
**be thou partaker**—*with
me.*
**of the gospel**—rather,
as *Greek,* "*for* the Gospel," that is, suffered
*for the Gospel* ([2 Timothy 2:3-5](../../../kjv/2-timothy/2/3-5);
[Philemon 1:13](../../../kjv/philemon/1/13)).
**according to the power of
God**—exhibited in having *saved* and *called* us ([Philemon 1:13](../../../kjv/philemon/1/13)). God who has done the greater act of power (that is, saved
us), will surely do the less (carry us safe through *afflictions*
borne *for the Gospel*). "Think not that thou hast to bear
these afflictions by thine own power; nay, it is by the power of God.
It was a greater exercise of power than His making the heaven, His
persuading the world to embrace salvation" [CHRYSOSTOM].

**9. Who . . . called us**—namely,
God the Father ([Galatians 1:6](../../../kjv/galatians/1/6)). The
having "saved us" in His eternal purpose of "grace,
given us in Christ before the world began," precedes his actual
"calling" of us in due time with a call made effective to
us by the Holy Spirit; therefore, "saved us" comes before
"called us" ([Galatians 1:6](../../../kjv/galatians/1/6)).
**holy calling**—the actual
call *to* a life of *holiness.* [Galatians 1:6](../../../kjv/galatians/1/6), "heavenly calling" [TITTMANN,
*Greek Synonyms of the New Testament*]; whereas we were *sinners*
and *enemies* ([Ephesians 1:18](../../../kjv/ephesians/1/18);
[Ephesians 4:1](../../../kjv/ephesians/4/1)). The call comes wholly
*from* God and claims us wholly *for* God. "Holy"
implies the *separation* of believers from the rest of the world
unto God.
**not according to**—not
having regard to our works in His election and calling of grace
([Romans 9:11](../../../kjv/romans/9/11); [Ephesians 2:8](../../../kjv/ephesians/2/8);
[Ephesians 2:9](../../../kjv/ephesians/2/9)).
**his own purpose**—The
origination of salvation was of *His own purpose,* flowing from
His own goodness, not for works of ours coming first, but wholly
because of His own gratuitous, electing love [THEODORET
and CALVIN].
**grace . . . given us**—in
His everlasting purpose, regarded as the same as when actually
accomplished in due time.
**in Christ**—believers
being regarded by God as IN
HIM, with whom the Father
makes the covenant of salvation ([Ephesians 1:4](../../../kjv/ephesians/1/4);
[Ephesians 3:11](../../../kjv/ephesians/3/11)).
**before the world began**—*Greek,*
"before the times (periods) of ages"; the enduring ages of
which no end is contemplated ([1 Corinthians 2:7](../../../kjv/1-corinthians/2/7);
[Ephesians 3:11](../../../kjv/ephesians/3/11)).

**10. But . . . now . . . manifest**—in
contrast to its concealment heretofore in the eternal purpose of God
"before the world began" ([2 Timothy 1:9](../../../kjv/2-timothy/1/9);
[Colossians 1:16](../../../kjv/colossians/1/16); [Titus 1:2](../../../kjv/titus/1/2);
[Titus 1:3](../../../kjv/titus/1/3)).
**appearing**—the visible
manifestation in the flesh.
**abolished death**—*Greek,*
"taken away *the power* from death" [TITTMANN].
The *Greek* article before "death" implies that Christ
abolished death, not only in some particular instance, but in its
very essence, being, and idea, as well as in all its aspects and
consequences ([John 11:26](../../../kjv/john/11/26); [Romans 8:2](../../../kjv/romans/8/2);
[Romans 8:38](../../../kjv/romans/8/38); [1 Corinthians 15:26](../../../kjv/1-corinthians/15/26);
[1 Corinthians 15:55](../../../kjv/1-corinthians/15/55); [Hebrews 2:14](../../../kjv/hebrews/2/14)).
The carrying out of the abolition of death into full effect is to be
at the resurrection ([Revelation 20:14](../../../kjv/revelation/20/14)).
The death of the body meanwhile is but temporary, and is made no
account of by Christ and the apostles.
**brought . . . to light**—making
visible by the Gospel what was before hidden in God's purpose.
**life**—of the Spirit,
acting first on the soul here, about to act on the body also at the
resurrection.
**immortality**—*Greek,*
"incorruptibility" of the new life, not merely of the risen
body [ALFORD], ([Revelation 20:14](../../../kjv/revelation/20/14)).
**through**—*by means of
the Gospel,* which *brings to light the life and immortality*
purposed by God from eternity, but manifested now first to man by
Christ, who in His own resurrection has given the pledge of His
people's final triumph over death through Him. Before the Gospel
revelation from God, man, by the light of nature, under the most
favorable circumstances, had but a glimmering idea of the possibility
of a future being of *the soul,* but not the faintest idea of
the resurrection of *the body* ([Acts 17:18](../../../kjv/acts/17/18);
[Acts 17:32](../../../kjv/acts/17/32)). If Christ were not
"the life," the dead could never live; if He were not the
resurrection, they could never rise; had He not the keys of hell and
death ([Revelation 1:18](../../../kjv/revelation/1/18)), we could never
break through the bars of death or gates of hell [BISHOP
PEARSON].

**11. Whereunto**—For the
publication of which Gospel.
**I am appointed**—*Greek,*
"I was appointed."
**preacher**—*Greek,*
"herald."
**teacher of the Gentiles**—
([1 Timothy 2:7](../../../kjv/1-timothy/2/7)). He brings forward his
own example in this verse and [1 Timothy 2:7](../../../kjv/1-timothy/2/7), as a pattern for Timothy, as a *public* "preacher,"
an "apostle," or *missionary* from place to place, and
a "teacher" *in private* instructing His flock with
patient perseverance.

**12. For the which cause**—For
the Gospel cause of which I was appointed a preacher ([2 Timothy 1:10](../../../kjv/2-timothy/1/10);
[2 Timothy 1:11](../../../kjv/2-timothy/1/11)).
**I also suffer**—besides
my *active* work as a missionary. ELLICOTT
translates, "I suffer even these things"; the sufferings
attendant on my being a prisoner ([2 Timothy 1:8](../../../kjv/2-timothy/1/8);
[2 Timothy 1:15](../../../kjv/2-timothy/1/15)).
**I am not ashamed**—neither
be thou ([2 Timothy 1:8](../../../kjv/2-timothy/1/8)).
**for**—Confidence as to
the future drives away shame [BENGEL].
**I know**—though the world
knows Him not ([John 10:14](../../../kjv/john/10/14);
[John 17:25](../../../kjv/john/17/25)).
**whom**—I know what a
*faithful,* promise-keeping God He is ([John 17:25](../../../kjv/john/17/25)). It is not, I know *how* I have believed, but, I know
WHOM I have believed; a
feeble faith may clasp a strong Saviour.
**believed**—rather,
"trusted"; carrying out the metaphor of a depositor
depositing his pledge with one whom he *trusts.*
**am persuaded**— ([John 17:25](../../../kjv/john/17/25)).
**he is able**—in spite of
so many foes around me.
**that which I have committed
unto him**—*Greek,* "my deposit"; the body, soul,
and spirit, which I have deposited in God's safe keeping ([1 Thessalonians 5:23](../../../kjv/1-thessalonians/5/23);
[1 Peter 4:19](../../../kjv/1-peter/4/19)). So Christ Himself in
dying ([Luke 23:46](../../../kjv/luke/23/46)). "God
deposits with us His word; we deposit with God our spirit"
[GROTIUS]. There is one
deposit (His revelation) committed by God to us, which we ought to
keep ([2 Timothy 1:13](../../../kjv/2-timothy/1/13); [2 Timothy 1:14](../../../kjv/2-timothy/1/14))
and transmit to others ([2 Timothy 2:2](../../../kjv/2-timothy/2/2));
there is another committed by God to us, which we should commit to
His keeping, namely, ourselves and our heavenly portion.
**that day**—the day of His
appearing ([2 Timothy 1:18](../../../kjv/2-timothy/1/18); [2 Timothy 4:8](../../../kjv/2-timothy/4/8)).

**13. Hold fast the form**—rather
as *Greek,* "*Have* (that is, keep) a *pattern*
of sound (*Greek,* 'healthy') words which thou hast heard from
me, in faith and love." "Keep" suits the reference to
a *deposit* in the context. The secondary position of the verb
in the *Greek* forbids our taking it so strongly as *English
Version,* "Hold fast." The *Greek* for "form"
is translated "pattern" in , the only other passage where it occurs. Have such a *pattern*
drawn from my *sound* words, in opposition to the *unsound*
doctrines so current at Ephesus, *vividly impressed* (WAHL
translates it "delineation"; the verb implies "to make
*a lively and lasting impress*") on thy mind.
**in faith and love**—the
element IN which my sound words had place, and in which thou art *to
have the vivid impression* of them as thy *inwardly delineated
pattern,* moulding conformably thy outward profession. So nearly
BENGEL explains, .

**14.** Translate as *Greek,*
"That goodly deposit keep through the Holy Ghost," namely,
"the sound words which I have committed to thee" ([2 Timothy 1:13](../../../kjv/2-timothy/1/13);
[2 Timothy 2:2](../../../kjv/2-timothy/2/2)).
**in us**—in all believers,
not merely in you and me. The indwelling Spirit enables us to keep
from the robbers of the soul the deposit of His word committed to us
by God.

**15. all they which are in
Asia**—Proconsular Asia; "all who are there *now, when
they were in Rome* (not '*be*' or '*are,*' but) turned
from me" then; were "ashamed of my chain," in contrast
to ONESIPHORUS; did not
stand with me but forsook me (). It is possible that the occasion of their turning from him
was at his apprehension in Nicopolis, whither they had escorted him
on his way to Rome, but from which they turned back to Asia. A hint
to Timothy, now in Asia, not to be like them, but to imitate rather
ONESIPHORUS, and to come
to him ([2 Timothy 4:21](../../../kjv/2-timothy/4/21)).
**Phygellus and
Hermogenes**—specified perhaps, as being persons from whom such
pusillanimous conduct could least be expected; or, as being well
known to Timothy, and spoken of before in conversations between him
and Paul, when the latter was in Asia Minor.

**16. The Lord give mercy**—even
as ONESIPHORUS had
abounded in works of *mercy.*
**the house of Onesiphorus**—He
himself was then absent from Ephesus, which accounts for the form of
expression ([2 Timothy 4:19](../../../kjv/2-timothy/4/19)). His
*household* would hardly retain his name after the master was
dead, as BENGEL supposes
him to have been. Nowhere has Paul prayers for the dead, which is
fatal to the theory, favored by ALFORD
also, that he was dead. God blesses not only the righteous man
himself, but all his household.
**my chain**—Paul in the
second, as in his first imprisonment, was bound by a chain to the
soldier who guarded him.

**17. found me**—in the crowded
metropolis. So in turn "may he *find* mercy of the Lord in
that day" when the whole universe shall be assembled.

**18. grant unto him**—as well as
"unto his house" ().
**the Lord**—who rewards a
kindness done to His disciples as if done to Himself ().
**of**—*from* the
Lord; "the Lord" is emphatically put instead of "from
Himself," for solemnity and emphasis ().
**in how many things**—"how
many acts of ministry he rendered."
**unto me**—omitted in the
oldest manuscripts, so that the "ministered" may include
services rendered *to others* as well as to Paul.
**very well**—rather as
*Greek,* "Thou knowest better" (than I can tell thee,
seeing that thou art more of a regular resident at Ephesus).

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