Bible Commentaries
2 Timothy 1

Verses 1-3

Paul, an apostle of Christ Jesus by the will of God, in keeping with the promise of life that is in Christ Jesus, 2 Timothy 1:1

Paul is likely making his written claim of apostleship for the last time here (cf. 1:11). We would have to admit that Paul was himself a super-apostle, probably accomplishing more regarding the spread of Christianity than any of the other apostles.

Now, Paul is obviously coming to the end of his remarkable career. While he literally has the shadow of death hanging over him, it is amazing that at such a time he still speaks of the promise of life in Jesus.^(F1) All over the Mediterranean world Paul had proclaimed this message of life in Christ. What good news this was to a dead and decaying Roman society. What good news the gospel still is to our dead and decaying world! The preacher and evangelist Ray Stedman says here, "…I have discovered that everybody everywhere, young and old alike, has a hunger for life."^(F2)

"To Timothy, my dear son: Grace, mercy and peace from God the Father and Christ Jesus our Lord" (1:2). Timothy was like a son to Paul (1 Timothy 1:2), and it was very likely that Paul led him to the Lord. We initially meet young Timothy in Acts 16:1-3, as Paul returned to Lystra on his Second Missionary Journey. Luke, the writer of Acts, mentions that Timothy's mother was a Jewess and a believer, while his father was a Greek. The locals spoke very well of Timothy and Paul decided to take him along on the remainder of his missionary tour.

The greetings of grace and peace were common in Paul's salutations but mercy is seen only with his greetings in the Pastorals. The famous preacher Charles Spurgeon felt that ministers probably needed more mercy than other folks, and perhaps that is the case. Actually, we all need a lot of grace, mercy and peace. Stedman describes them all saying, "Grace, incredibly abundant grace, gives us what we do not deserve; Mercy withholds what we do deserve, it keeps us from getting all that we have coming; and peace reassures us that it will all work out to our good and God's glory."^(F3)

Verse 4

PAUL'S PRAYERS AND RECOLLECTIONS

I thank God, whom I serve, as my ancestors did, with a clear conscience, as night and day I constantly remember you in my prayers. Recalling your tears, I long to see you, so that I may be filled with joy. 2 Timothy 1:3-4

Paul was thankful for a believing heritage. Certainly, all the people of Israel did not faithfully serve God. However, in every age there were faithful men and women who carried the torch of true belief. There were always people like Simeon and Anna, who recognized the Christ child although most of Israel missed him (Luke 2:25-38).

The early eighteenth century British Methodist theologian and scholar, Adam Clarke, says here, "It is a very rare thing now in the Christian church that a man particularly thanks God that he is enabled to pray for others."^(F4) We might even say that it is now almost becoming uncommon for Christians to pray seriously for others. We cannot help but be amazed over the faithfulness of Paul's prayers for other people, even for people he had never met.

As Paul remembered and prayed, he became touched at the thought of young Timothy's tears. We cannot be certain as to the setting of this reference. Some scholars think it took place when Paul and Timothy parted. Perhaps it was at that dreadful time when Paul was re-arrested by the Romans and drug off to his final imprisonment.^(F5)

Today in our society it is almost unacceptable for men to shed tears. Men are supposed to be macho and stoic with their emotions. However, great men of the past like David shed many tears. Even Jesus shed tears (John 11:35). The commentator Ronald Ward says, "We are not called to a hard Stoicism which condemns all emotional experience."^(F6) Paul at times became very emotional. In fact, this epistle of Second Timothy has been called the most emotional of the Pastoral Epistles.^(F7)

Verse 5

THE BLESSINGS OF A FAITH HERITAGE

I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also. 2 Timothy 1:5

Once more Paul may be reflecting back on his Second Missionary Journey recorded for us in Acts 16:1-4. In mentioning young Timothy's grandmother and mother, he notes that they were not just women of faith but of "sincere faith." The Greek word used is anupokritou, which has the meaning of "un-hypocritical."^(F8) Luke in Acts says that Timothy's mother was a Jewess and a believer but his father was a Greek. Apparently his father was not a believer, but Timothy was indeed fortunate to have a father in the home. The Bible notes that his mother Eunice was still a woman of un-hypocritical faith although she, as a Jewess, had married a Gentile.

We must pause here and try to understand the wonderful benefits of a Christian home. Young Timothy was reared in the faith. The sixteenth century reformer John Calvin adds here that he was so nurtured and educated from infancy that "he might have sucked godliness along with his milk."^(F9) Unfortunately, these benefits are fast disappearing in our society as more and more homes, even Christian ones, are being fragmented by the aggressive and godless spirit of this age.

In this day when biblical marriage is often rejected and even scorned, we need to think of some of its benefits. First of all, there is great blessing for children to have both a father and mother as the Bible teaches. When we look at nature, we most often see both parents working with all their might to feed and defend their offspring. Even with two birds working continually, the little mouths in the nest are still wide open, waiting for another worm. We can praise and appreciate those valiant single parents who have somehow overcome nature's obstacles and reared children alone. We can also know "It ain't easy!"

So often, it is the children who suffer most of all in such an arrangement. The researcher and writer David Kupelian remarks, "Numerous studies show that adult children of divorce have more psychological problems than those raised in intact marriages…If they don't have a real father in their lives, they'll gravitate to another male role model, even a poisonous one."^(F10)

Writers Michael Reagan and Jim Denney note, "According to the studies on the economic effects of divorce, the standard of living of a man goes up 42 percent during the first year after a divorce; in that same period the standard of living of a woman and her children drops 73 percent.^(F11)

Reagan and Denny go on to say:

According to statistics from the US Census Bureau, the Centers for Disease Control, and the Department of Justice, 70 percent of long-term prison inmates- including 72 percent of adolescent murderers and 60 percent of all rapists – grew up in fatherlesshomes. Fatherless children account for roughly 90 percent of all homeless and runaway children, 85 percent of all youth in prison, 75 percent of adolescent patients in chemical abuse centers, 71 percent of high school dropouts, and 63 percent of youth suicides. Nearly 24 percent of all American kids-almost seventeen million kids-live in fatherless homes.^(F12)

The writer and TV personality, Star Parker, adds that children "in single-parent households are seven times more likely to be poor than those born to couples who stay married. Girls raised in welfare homes are five times more likely to give birth before marriage."^(F13) All the above information simply reflects reality and truth. It also is proof that the Bible conveys to us words of blessing, health and wellbeing.

There is also great blessing in a godly family heritage itself, with many loving and obedient children, and grandchildren. Timothy's grandmother Lois and mother Eunice must have smiled contentedly countless times at the thought of producing an able assistant to the eminent Apostle Paul. The seventeenth century Anglican divine, John Trapp, observes, "A sweet happiness to any child to have a good mother and grandmother…The mothers of the kings of Judah are constantly mentioned; and as they were good or evil, so were their children."^(F14)

Verses 6-7

BEING GOOD STEWARDS OF GOD'S GIFTS

For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. 2 Timothy 1:6

We have noted in other places that Timothy may have been a little timid. Paul seems determined to bring him out of his timidity. The apostle encourages his young helper to "fan the flame of the gift" which is in him. The Greek here is anazopureo. Moody Professor and Greek scholar Kenneth Wuest notes that the word is a compound made up of ana (again), zoe (life) and pur (fire). It has the meaning "to kindle anew, rekindle, resuscitate."^(F15) Paul in his first letter had written a very similar thing to Timothy (1 Timothy 4:14).

In the Bible we are informed that each believer has differing spiritual gifts (Romans 12:5-8; 1 Corinthians 12:4-11; 12:27-31; 1 Peter 4:10-11). Much discussion has gone on among commentators as to the actual spiritual gift Timothy possessed. Stedman thought it to be the gift of a teacher-evangelist, Alford saw it as a gift of teaching and ruling the church while Plummer was certain it was "the authority and power to be a minister of Christ."^(F16) It must surely have included evangelism since Paul in 4:5 encourages Timothy to do this very work.

We might ask how a believer could allow a spiritual gift to cool off and become useless. The illustrious early preacher John Chrysostom (c. 347-407) says, "For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive."^(F17) We all know how by blowing on near-dying embers, a fire can be re-kindled. So it is in the spiritual life. If we allow it, the fresh wind of the Holy Spirit can set our lives aflame once more.

This verse makes clear that Paul had a big part in young Timothy's ordination and his receipt of spiritual gifts. It was his hands upon the head of Timothy. The laying on of hands was a common practice in first century Christianity (Acts 6:6; 13:3), although it has fallen somewhat out of favor in the modern and postmodern churches.

"For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline" (1:7). The Greek word used here for "timid" is an old word, deilia. When used in the Greek language it always expressed a sense of cowardice.^(F18) As Christians, we cannot allow cowardice and fear to rule in our lives. Yet, we are certainly in a society where fear is greatly increasing. Frank Furedi once documented the increase of fear expressed in British newspapers. He did so by counting the times the term "at risk" appeared. In 1994, he noted that the expression appeared 2,037 times. By the end of the following year the amount of appearances had doubled. Later in 2000, the expression "at risk" appeared an astounding eighteen thousand times.^(F19)

This verse above is one I have often used to bring up my own level of courage. No doubt many Christians have this verse memorized or at least in their collection of verses stored away for those bad days. We need to be constantly reminded of what God has already given us. He has given us a spirit of power, a spirit of love and one of self-discipline or self-control. When we become terrified by what we do not have, we need to take stock of what we do have. What a difference it makes in the church when one person stands up against evil. The American hero Andrew Jackson once said, "One man with courage makes a majority."

Here we need to remember some of those courageous souls in the Old Testament. I am thinking particularly of Shammah the son of Agee. On one occasion all the Israelite troops fled away in fear and cowardice at the Philistine advance. However, Shammah took his stand in the middle of a field of lentils and began to slay the enemies. On that day he alone brought about a notable victory for Israel (2 Samuel 23:11-12).

In this day when the devil is making an all-out attack on the minds of people, we need to remember that God has given each of us self-discipline or a sound mind (NKJ). The Greek word is sophronismos. Nineteenth century commentator, A. R. Faussett citing Bengel opts for the meanings of "a sound mind," or "sober-mindedness."^(F20) The various modern translations alternate with meanings of self-control, self-discipline, and having a sound mind. When we feel that Satan and this evil world are making us crazy we can always throw this verse in the face of the adversary. After all, the Bible does say that we have now been given the mind of Christ (1 Corinthians 2:16).

Verses 8-9

NOT ASHAMED OF THE GOSPEL

So do not be ashamed of the testimony about our Lord or of me his prisoner. Rather, join with me in suffering for the gospel, by the power of God. 2 Timothy 1:8

Paul's situation had now become difficult and desperate. He was now a noted enemy of the Roman state. We will see later how other Christians began to avoid him. It had almost become life-threatening for them to be associated with him. The famous English commentator, William Barclay says, "It is inevitable that loyalty to the gospel will bring trouble."^(F21) There are many places in scripture where we are assured that the gospel will bring persecution (cf. Matthew 5:10-12; John 15:18-21; 16:1-2; Acts 14:22; Romans 5:3-4; 2 Corinthians 4:16-17; 6:4-10; 11:23-28; Philippians 1:29; 1 Thessalonians 3:3; 2 Timothy 3:12; James 1:2-4).

The radio preacher of earlier times, Dr. J. Vernon McGee, once cited Samuel Rutherford, who said "If you were not strangers here the hounds of the world would not bark at you."^(F22) Stedman tells us a little more about Paul's situation, that he was likely imprisoned in the Mamertine Dungeon across from the old senate and near the Roman Forum. Stedman thinks Paul was cold and uncomfortable since he was requesting a cloak. He also thinks Paul was bored with long, lonely hours on his hands and thus he was requesting some books and parchments he had left behind (2 Timothy 4:13).^(F23)

In all his suffering Paul never considered himself a prisoner of Rome but a prisoner of the Lord (cf. Ephesians 3:1; Philemon 1:9). He requested that others not be ashamed of him or of the gospel. Certainly Paul himself was never ashamed of the gospel (v. 12; Romans 1:16). In Mark 8:38, Jesus says of this, "If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father's glory with the holy angels."

We certainly live in an adulterous and sinful generation. To stand for the gospel or for any Bible truth in this age opens one up to discomfort and even scorn. Loren Cunningham once reminded us, "Jesus also said not to put our lamp under a bed. The bed is a symbol for ease. If all we're living for is to be comfortable, to avoid getting into any situation where we are ill at ease, then we are hiding the light of Christ."^(F24) We can add here that if we become involved in illicit sexual pursuits we have also in a real sense put our lamp underneath our bed.

Paul continues about the Lord, "He has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace" (1:9a). There is no question that the concept of being saved or of salvation, has been cheapened in modern times. The English pastor and teacher John Stott says of this:

The term "salvation" urgently needs to be rescued from the mean and meager concepts to which we tend to degrade it. "Salvation" is a majestic word, denoting that comprehensive purpose of God by which he justifies, sanctifies and glorifies his people: first, pardoning our offenses and accepting us as righteous in his sight through Christ, then progressively transforming us by his Spirit into the image of his Son, until finally we become like Christ in heaven, with new bodies in a new world.^(F25)

We should be careful to note that the Lord has saved us for a holy life. The modern and postmodern church has surely missed the last part of Paul's statement here. When we are called to follow the Lord we are put on a path of sanctification and from that point on we are called to be more and more like the Master in his holiness. This sanctification process takes place through the word of God and through the Holy Spirit living in us(John 17:17; Romans 15:16). It is not anything we can do but something he does within us if we but allow it.

Many are the wonderful stories of those who have been saved and made holy by the gospel of the Lord Jesus. William Barclay relates one such story:

There was a New York gangster who had recently been in prison for robbery with violence. He was on his way to join his old gang with a view to taking part in another robbery when he picked a man's pocket in Fifth Avenue. He went into Central Park to see what he had succeeded in stealing, and discovered to his disgust that it was a New Testament. Since he had time to spare, he began idly to turn over the pages and to read. Soon he was deep in the book, and he read to such effect that a few hours later he went to his old comrades and broke with them forever. For that ex-convict, the gospel was the call to holiness.^(F26)

Verse 9

AN ETERNAL SALVATION

This grace was given us in Christ Jesus before the beginning of time, (1:9b).

Here we have an amazing and astounding thought, saying that this grace and salvation were given to us before time began. We see this mysterious truth in other scriptures such as Ephesians 1:4 where it is said, "For he chose us in him before the creation of the world to be holy and blameless in his sight…" Our salvation in Jesus was no afterthought in God's mind. Indeed, the scripture says, "I know that everything God does will endure forever…" (Ecclesiastes 3:14). Here we cannot avoid the Bible truth that the saved are very much predestined in the mind and heart of God (Romans 8:29-30).

Paul continues with the thought of God's salvation saying, "but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel" (1:10). Although the salvation of God had been spoken of for centuries by Israel's prophets, it was only revealed in its fullness with the appearing of Jesus Christ on earth. The early church father Theodore of Mopsuestia (c. 350-428) commented here, "The gospel is ancient in the will of the Giver, even if new in the chain of events."^(F27)

In some mysterious way, when Jesus died on the cross and arose from the grave, he signaled the final defeat of death itself. Without a doubt, death is the greatest crisis of life. It is the "biggie" in all human experience, although some try to make light of it today. Certainly, any religion that is worthwhile must deal with death. Stott says here, "One of the most searching tests to apply to any religion concerns its attitude to death."^(F28) Indeed, Christianity stands alone with a real solution to this problem. No other religious leader in history emerged victoriously from the grave as Jesus did.

In all of earth's religions including Judaism, death was a murky thing. In all the Old Testament very little is said about the possibility of eternal life for God's people. This was so much the case that the sect of the Sadducees did not even believe in the resurrection. We see here that it is only Jesus who has "…brought life and immortality to light…" It is only in the gospel today that we can have the hope of resurrection and life eternal. With this, Paul could exult in 1 Corinthians 15:55, "Where, O death, is your victory? Where, O death, is your sting?" We Christians can now be certain that death will never be able to separate us from the love of our Savior (Romans 8:38-39).

Verses 11-12

PAUL – HERALD, APOSTLE AND TEACHER

And of this gospel I was appointed a herald and an apostle and a teacher. 2 Timothy 1:11

Paul was not only appointed an apostle and teacher but he was appointed a herald of the gospel. The Greek word for herald is kerux. In ancient times the kerux was the person who came making an important announcement from the king. In times of war he brought the request for a truce.^(F29) How aptly this word describes the proclaimers of the gospel who offer the important message of reconciliation and terms of peace to a rebellious humanity.

A few decades ago in the seminary, scholars were making a distinction between the Greek kerygma, or what was preached, and Didache, what was being taught. The claim was that the kerygma was the essential gospel or good news of Christ while the Didache was mostly made up of ethical instruction. There may be some truth in this, but Stott is probably accurate in saying, "There was a lot of Didache in the kerygma and a lot of kerygma in the Didache."^(F30)

It is of note that preaching is never listed in the Bible as a gift, but teaching is listed as a spiritual gift in several places (Acts 13:1; Romans 12:6-7; 1 Corinthians 12:28). Perhaps we should give heed to John Trapp here. He says that since Paul was a teacher of the Gentiles his writings should be carefully studied and highly prized by us Gentiles.^(F31)

Paul says, "That is why I am suffering as I am" (1:12a). It was the gospel that consistently got Paul into trouble. It got him in trouble with both the Jews and the Gentiles. We can understand why the gospel was offensive to the Jews since it proclaimed Jesus as the Messiah of Israel and the Son of God. Such claims of deity were unthinkable to the Jews. It is more difficult to understand why the gospel was such a problem to Gentiles. Stott says, "It is the undeserved freeness of the gospel which offends. The 'natural' or unregenerate man hates to have to admit the gravity of his sin and guilt, his complete helplessness to save himself, the indispensable necessity of God's grace and Christ's sin-bearing death to save him, and therefore his inescapable indebtedness to the cross."^(F32)

Stott goes on to say, "No man can preach Christ crucified with faithfulness and escape opposition, even persecution."^(F33) We may wonder how we can supposedly preach the gospel in the western world today and not raise an eyebrow from the persecutors. We may wonder if we are still preaching the gospel. Perhaps we are afraid of the loss the real gospel might bring us – loss of property or even some jail time. Albert Barnes, the nineteenth century American theologian, says, "A man's great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down."^(F34)

"Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day" (1:12b). Here is another of Paul's grand statements of faith that has no doubt been a bulwark for millions of Christians over the last twenty centuries. Paul was certain that God was able to guard him and the precious things the Lord has committed to him. The word "able" is the Greek dunatos. It means to be able or to have power. The Greek term "guard" is phulasso, and it is a military term. It means "to guard, defend, keep watch."^(F35)

Paul had entrusted many things to the Lord against the coming Day. He had entrusted his own salvation as well as that of the many churches. He had entrusted his gospel that it would be sufficient to bring both himself and the churches safely home to glory.

The concept of the "coming Day" was a very common one in scripture. The prophets often spoke of the Day of the Lord. It is also spoken of in several ways in the New Testament. There seems to be no good reason for us to separate the concepts of "the Day of the Lord," "the Day of Christ," "the Day," and "that Day" as they are used in scripture. All these speak of the same event. The entire book of Revelation likewise speaks in detail of this Day. The Day of the Lord is a time of judgment upon the wicked (Isaiah 13:6). On that day, earth's great and mighty ones will cry for the rocks and mountains to fall on them and hide them from the face of the Lamb (Revelation 6:15-16).

While the Day will be a time of awful judgment for the wicked it will be a time of recompense and blessing for the righteous. The prophet Malachi also says that the righteous will go forth leaping like calves released from a stall. In Malachi 4:3, the Lord says, "Then you will trample down the wicked; they will be ashes under the soles of your feet on the day when I act…" The righteous will have great confidence and boldness on that day (1 John 4:17). After all, when Jesus appears we will appear with him in glory (Colossians 3:4), and be like him (1 John 3:2-3). In 2 Thessalonians 1:10, we see that he will come "…to be glorified in his holy people and to be marveled at among all those who have believed…"

On that blessed day, Jesus will come with all his saints (1 Thessalonians 3:13). Even those who sleep in Jesus will be brought in that splendid triumphal procession. For the saints of the Lord, the Day of the Lord has nothing for us to fear. It is a day of blessing and glory.

What great confidence we see in the Apostle Paul as he looks forward to the Day of the Lord. Stott says of him, "Although Paul's body is confined within the narrow limits of an underground cell, his heart and mind can thus soar into eternity?"^(F36)

Verses 13-14

GUARDING THE DEPOSIT

What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you – guard it with the help of the Holy Spirit who lives in us. 2 Timothy 1:13-14

It is very interesting that Paul mentions a "pattern" for sound teaching. The Greek word is hypotyposis and it has the meaning of an outline or a sketch. This would be like what an architect would draw out for a building. Donald Guthrie, president of London Bible College says, "The importance of this pattern cannot be over-emphasized. It means that the apostle claims his own teaching to be no more than a starting point. It was to be a guideline rather than a stereotyped form of words. It would allow for growth within the guideline."^(F37)

Warren Wiersbe, pastor, Bible teacher and inexhaustible commentator, adds to this saying, "There was a definite outline of doctrine in the early church, a standard by which teaching was tested."^(F38) So in the early church there was something more than sound teaching. There was a form of doctrine as well as content. All teaching would have to match this blueprint or pattern.

James Burton Coffman, the prolific author, preacher and leader among churches of Christ in the twentieth century, laments about the present state of the church saying, "The great disaster which has befallen modern Christianity is precisely that of departing from the pattern, despite the frequent warnings in the New Testament against it, some even going so far as to affirm that there is no pattern given. Hebrews 8:5…should be studied in connection with the admonition here."^(F39)

Not only is there a pattern of sound teaching but there must be sound teaching itself. Here the Greek term is hugiainein and it means both sound doctrine and healthful teaching. It is from this word that we get "hygiene."^(F40) We see this word in its various forms several times in the Pastorals (cf. 1 Timothy 1:10; 6:3; 2 Timothy 1:13; 4:3; Titus 1:9,13; 2:1,2). Sound Bible teaching ought to be healthy teaching. The problem with much modern and postmodern Christian teaching is that it is not healthy.

For instance, today many Christian leaders say that divorce is OK and thus the rate of divorce among Christians is about the same as it is in the fallen world. But now there are tons of statistics proving that divorce is unhealthy since it brings undue stress upon all those involved and does permanent emotional damage to children caught up in it. There are many more areas where the church today has relaxed biblical teaching, such as turning its head on premarital sex and accepting homosexuality. Homosexuality, despite being much lauded in our society, is positively unhealthy. Paul says in Romans 1:27, that homosexuals receive in their own bodies the penalty for such perversion. No doubt this penalty includes such things as STD's and AIDS.

Real Christianity promotes good doctrine and good health. Quite a number of recent studies have documented the natural help that comes from Christianity. These studies have shown that committed Christians are healthier and happier than others….that they recover from surgery more quickly than non-believers. They are less likely to abuse drink, use drugs or commit suicide.^(F41)

In this verse Paul also challenges Timothy, "Guard the good deposit that was entrusted to you…" We might ask, exactly what is the good deposit? It would surely include the biblical pattern we have spoken of. It would also include the sound and healthy doctrine mentioned. It would surely include keeping the gospel intact and making certain that the gospel always brings "good news."

This is a constant job for Christians. It is much like raising a garden and making sure the weeds do not take over. As the ancient church father, John of Damascus (c. 675-749), said, "Let no weeds of heresy grow up among you, but preserve the heavenly seed pure and sincere, that it may yield a great harvest to the Master."^(F42)

We need to look at the Greek term for deposit (paratheke). In the ancient world the deposit was something really sacred. It was something committed to another person's trust. In those days before banking, temples often served as the banks in which such deposits could be made.^(F43) Barclay says, "There was no more sacred duty than the safe guarding of such a deposit and the returning of it when in due time it was claimed."^(F44)

However, in the last analysis it is God who watches over his church and his word. It is the Holy Spirit within us who sanctifies and seals the word in us. The distinguished English preacher Charles Spurgeon once said, "Scripture is like a lion. Who ever heard of defending a lion? Just turn it loose; it will defend itself."^(F45)

The nineteenth century American poet, James Russell Lowell, put it well in these immortal lines:

Though the cause of evil prosper,
Yet 'tis truth alone that's strong.
Truth forever on the scaffold,
Wrong forever on the throne.
Yet that scaffold sways the future,
And behind the dim unknown,
Standeth God within the shadows
Keeping watch above his own.^(F46)

Verses 15-18

PAUL DESERTED

You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes. 2 Timothy 1:15

It was likely that Paul was now considered a political prisoner and it was becoming dangerous for other Christians to be associated with him. He was now suffering a similar fate that Jesus experienced when all his friends forsook him and fled away.^(F47) Paul Kretzman in his Popular Commentary feels that the apostle might have been expecting certain influential believers in the Province of Asia to aid him with their testimony and that these backed away due to their fear of the authorities.^(F48) Paul was no longer just a common prisoner but he was standing trial before the madman Nero, as a hated Christian leader. We can imagine how even valiant men melted away from being seen with Paul.

When Paul notes that everyone in the Province of Asia had forsaken him, he was speaking of the Roman province which included the districts of Lydia, Mysia, Caria, Phrygia and the coastal islands. Today this area is a part of the modern country of Turkey.

While we do not know the identity of Phygelus and Hermogenes, it is likely that they were important leaders of the church. Barnes remarks about them saying, "It is a sad thing when the only record made of a man – the only evidence which we have that he ever lived at all – is, that he turned away from a friend, or forsook the paths of true religion."^(F49)

"May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains" (1:16). We do know a thing or two about Onesiphorus. He was a native of Ephesus and was no doubt well known to Timothy, who was still ministering there. Paul, in fact, prays for mercy upon his household. Calvin says here, "Hence we infer, that 'the blessing of God rests, not only on the head of the righteous man,' but on all his house."^(F50) The name Onesiphorus has been interpreted by several commentators to mean "help bringer," "profitable", or "a bringer of profit."^(F51) Peter Pett, of London Bible College, remarks about him saying, "We must not underestimate the cold bravery and courage of Onesiphorus. To search for a political prisoner in Rome in the suspicious atmosphere of that time was to court an attention that was undesirable, and to be put at risk of arrest and worse. To visit such a prisoner in his cell was even more dangerous. To do it constantly was to court disaster."^(F52)

There has been some discussion, especially in Catholic circles, that Onesiphorus was now dead, since Paul prays for mercy on his household. Several commentators feel that this is an inaccurate assumption. Were such the case, Paul would have found himself praying for the dead and we have no biblical authorization to pray in this way.^(F53) Actually such a prayer would have violated the very outline, sketch or standard of the gospel message that Paul dealt with earlier in this chapter.

"On the contrary, when he was in Rome, he searched hard for me until he found me" (1:17). Paul's prison was probably a cold dark dungeon. What a tragic picture of the great apostle. Clarke describes him saying, "Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men."^(F54) But one man, Onesiphorus, did not abandon him. He searched hard for him and then came to Paul on many occasions, no doubt always at the risk of his life. He reminded us of Jesus' words, "I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me" (Matthew 25:36).

The apostle goes on in his praise for this one faithful man as he writes to Timothy. "May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus" (1:18). One does not just wake up and become a servant of God all of a sudden. Being a servant takes practice. This man had been a servant to Paul in many ways earlier at Ephesus. Wiersbe even suggests that he might have served as a deacon at Ephesus.^(F55) We cannot stress too much that in those days prisoners were often sustained by food and other help brought into the prison by friends. Paul no doubt desperately needed this service of love. Onesiphorus certainly fits the scripture of Proverbs 18:24 which says, "…there is a friend who sticks closer than a brother."