Verse by Verse

16 But shun profane and idle babblings, for they will increase to more ungodliness.

17 And their message will spread like cancer. Hymenaeus and Philetus are of this sort,

18 who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.

but (v.16) — the Greek word creates a contrast between what follows and v.15, with “being diligent” and with “rightly dividing”

shun (v.16) = lit. “to turn one’s self about” for the purpose of avoiding something — give a wide berth to

“Profane” is bebelos, from baino, “to step,” and belos, “threshold,” thus, “accessible, lawful to be trodden,” used of places, thus, “common, unhallowed” as opposed to “that which is set apart, restricted as to its use for God,” thus “holy.” “Vain babblings” is kenophonia, made up of phone, “voice,” and kenos, “empty, hollow.” The word is used in 1 Corinthians 15:58 “labor in vain,” thus, “labor which yields no return”; in Philippians 2:3 “vainglory,” hence, “empty glory.” St. Paul reminds the Thessalonians (1 Thessalonians 2:1) that his entrance to them was not kene (feminine gender of kenos), not unaccompanied with the demonstration of the Spirit and of power. When not used of things but persons, kenos predicates not merely an absence and emptiness of good, but, since the moral nature of man endures no vacuum, the presence of evil. It is thus employed only once in the New Testament, namely, at James 2:20, where the anthropos kenos (the empty man) is one in whom the higher wisdom has found no entrance, but who is puffed up with a vain conceit of his own spiritual insight. Thus, “vain babblings” are not merely empty words, but because empty, evil words, for as nature will not endure a vacuum, so empty words become filled with evil, and thus become words of evil content and purpose. Kenophonia is empty discussion, discussion of vain and useless matters.”  The word phone means “a sound, a tone, a voice,” namely “the sound of uttered words.” Thus, it does not refer directly to words as such, but to “babbling” as the A.V. puts it, or to “chatter,” as the R.S.V. renders the word. “Increase” is prokopto, “to cut or beat forward, to lengthen out by hammering” (as a smith forges metals); metaphorically, “to promote forward; to go forward, advance, proceed.” “Ungodliness” is asebeia, the opposite of eusebeia, “a holy reverence or respect for God, piety towards God.” The word does not refer to a person’s character as such, but to his attitude towards God. “Will eat” is nome, “pasturage, fodder, food,” and echo, “to have,” thus, “Their word will have pasturage,” and “so grow.” It refers to the spread of something, for instance, nome puros “a spreading of fire”; a sore is said nome poieo, “to spread.” “Canker” is gaggraina, our word “gangrene”; from the verb grao or graino, “to gnaw, eat”; “a disease by which any part of the body suffering from inflammation becomes so corrupted that, unless a remedy be seasonably applied, the evil continually spreads, attacks other parts, and at last eats away at the bones.” — Wuest, pages 136-137

Hymenaeus (v.17) — 1 Timothy 1:20

who (v.18) = the very ones who are of such a character as to — the word may imply that there are others besides those named

strayed (v.18) = missed the mark — 1 Timothy 1:6; 1 Timothy 6:21

resurrection is already past (v.18) — perhaps misreading or deliberately misinterpreting Paul in Ephesians 2:5-6 and Colossians 3:1, where Paul refers to the believers’ position in Christ and not to our physical resurrection — such teaching takes away the believers’ hope and therefore leads to loss of faith and then to ungodliness

overthrow (v.18) = turn over, upset

¹⁴ Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers.

¹⁵ Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

remind them (v.14) = cause them to be mindful of — tense indicates the need of constant reminders

strive not about words (v.14) —don’t wrangle about empty and trifling matters — 1 Timothy 6:4

to no profit (v.14) = lit. “which is profitable for nothing” — a form of the word is translated “useful” in v.21

ruin (v.14) = to turn over, turn under, like the soil with a plow — to overturn, overthrow — the Greek word gives us our word “catastrophe”

be diligent (v.15) = endeavor, exert yourself, make haste, agonize

present (v.15) = present yourself, place yourself at the disposal — tense indicates a decisive act requiring diligent repetition

approved (v.15) = put to the test for the purpose of approving and finding that the thing or person tested meets the required specifications

to God (v.15) — goes with “present” — “present yourself to God, approved”

worker (v.15) — used (but not exclusively) of a craftsman

does not need to be ashamed (v.15) = having no cause for shame, not liable to be put to shame

rightly dividing (v.15) = cutting a straight course, laying out a road, making a straight cut, as a stone mason (and, therefore, dividing)

11 This is a faithful saying: For if we died with Him, we shall also live with Him.

12 If we endure, we shall also reign with Him. If we deny Him, He also will deny us.

13 If we are faithless, He remains faithful; He cannot deny Himself.

this is a faithful saying (v.11) = lit. “faithful is the saying” = trustworthy is the word — the word refers back to what was said in the previous verses

for (v.11) — looking back at verses 8-10

if (4x in vs. 11-13) = “in light of the fact” — a fulfilled condition, a past fact

if we died with Him (v.11) — Romans 6:1-10

we shall … live with Him (v.11) = lit. “we shall live by means of Him” (Romans 6:8)

endure (v.12) = persevere

reign (v.12) = reign as king

deny (v.12) = disown

I believe Paul is using a play on words here. If we deny (disown) Him, He also will deny (deny us the reward we no longer deserve) us … He cannot deny (be unfaithful to) Himself.

deny (v.13) = prove false to oneself

“For if we be dead with Him, we shall also live with Him.” i.e., if by faith we recognize His death as our death, and have thus died with Him (Romans 6:3), we shall also share in His resurrection life and thus in His “eternal glory.” All this is part of the special message of grace committed to the apostle Paul.

But in addition to salvation by grace, there are rewards the believer may earn by faithful conduct and service for Christ. Thus the apostle goes on to say: “If we suffer [i.e., with Him], we shall also reign with Him; if we deny Him, He also will deny us (v.12).

This has nothing to do with salvation by grace, but rather with our Christian conduct and testimony, by which we may one day “receive a reward” or “suffer loss” (1 Corinthians 3:14-15). As if anticipating any doubts which believers may entertain as to this, Paul continues: If we believe not, yet He abideth faithful: He cannot deny Himself (v.13).

The words “believe not” here are the opposite of the word “faithful” in the same verse. Indeed, the words “belief” and “faith” are often used interchangeably in the KJV. Thus the sense is: “If we are unfaithful, yet He abideth faithful: He cannot deny Himself.” And thus salvation by grace, through faith, is distinguished from rewards for faithfulness.” — Stam, page 184.

The context of this passage is Paul encouraging Timothy to

• stay strong (v.1)

• continue to preach Paul’s gospel (v.2)

• endure hardship (v.3)

• not be entangled with the affairs of this world (v.4)

• train according to the rules (v.5)

• work hard (v.6)

• suffer trouble (v.9)

• endure all things (v.10)

So, it’s obvious that Paul isn’t talking about salvation in verses 11-13. 1 Corinthians 3:14-15 is enlightening.

¹⁴ If anyone’s work which he has built on it endures, he will receive a reward.

¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

8 Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel,

9 for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained.

10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

Verse 8 should read, “Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel.”

raised (v.8) — perfect tense — past action with continuing results — “raised and still alive”

from the dead (v.8) = lit. “out from among the dead people”

for which (v.9) — it was directly because of Paul’s gospel that he was persecuted.

At Paul’s last visit to Jerusalem, he was arrested and imprisoned, but not any of the other apostles. They were left alone. Why?

If this were the only passage which states that Paul was persecuted or imprisoned for preaching his gospel we might interpret the words “my gospel” in some other way, but no honest person can do this in the light of the many Scripture passages which make it crystal clear that Paul was persecuted for proclaiming the particular message committed to him by revelation from the risen, exalted Christ. Among these are the following, all stated with clear simplicity:

For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles — If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation He made known unto me the mystery … (Ephesians 3:1-3).

… the mystery of the gospel, for which I am an ambassador in bonds … (Ephesians 6:19-20).

… the mystery of Christ, for which I am also in bonds (Colossians 4:3).

Be not thou therefore ashamed of the testimony of our Lord, nor of me, His prisoner (2 Timothy 1:8).

These four passages alone afford proof as to the meaning of Paul’s words here in 2 Timothy 2:8-9. — Stam, pages 182-183.

suffer trouble (v.9) — same word translated “endure hardship” in v.3

evildoer (v.9) = malefactor — an expression of criminality — used in Luke 23:32-33, 39 of the thieves crucified with Christ

not chained (v.9) — perfect tense — “has not been bound and so remains unbound”

therefore (v.10) — knowing that God’s word is not bound.

elect (v.10) = to pick out — It refers to the act of God selecting from among mankind certain to be the recipients of spiritual privileges with a view directly to the salvation of others. — Wuest, page 132.

3 You therefore must endure hardship as a good soldier of Jesus Christ.

4 No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.

5 And also if anyone competes in athletics, he is not crowned unless he competes according to the rules.

6 The hardworking farmer must be first to partake of the crops.

7 Consider what I say, and may the Lord give you understanding in all things.

endure hardship (v.3) = in Greek, it’s “endure hardship together with someone else” — the same word is translated “share with me in the sufferings” in 2 Timothy 1:8.

good (v.3) = kalos = noble

Jesus Christ (v.3) — should be “Christ Jesus”

engaged in warfare (v.4) = be on active service

entangles (v.4) = be involved in, inweaved

affairs (v.4) = the doing of any affair, business, occupation — pursuits and occupations pertaining to civil life

please (v.4) = be of use to

competes in athletics (v.5) = contend in the Greek games — from the word from which we get “athlete” — To qualify, an athlete had to show a certificate of Greek birth, undergo a strict, prescribed course of training and conform to precise rules of play.

hardworking (v.6) = grow weary, exhausted, toil — emphasized in the Greek — “it is the farmer that labors that must be first”

farmer (v.6) = tiller of the soil

must (v.6) = it is necessary in the nature of the case

consider (v.7) = understand, think upon, ponder

The three illustrations are taken from everyday life and each is indicative of patient, self-sacrificing and enduring toil. There are three respective incentives. The first is that of pleasing the Lord. The second is the obtaining of the reward in the day to come. The third is that of partaking of the fruits of labor. — Vine, page 212.

From the soldier, single-minded dedication to the task. From the athlete, conformity to the rules. From the farmer, toil to the point of exhaustion.

1 You therefore, my son, be strong in the grace that is in Christ Jesus.

2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.

You (v.1) — emphasized in the Greek — You, Timothy, in contrast to those who turned away in chapter 1 (perhaps adding weight to the viewpoint that Onesiphorus turned away)

therefore (v.1) — referring back to Paul’s words in chapter one encouraging Timothy to “stir up,” “be not ashamed,” “hold fast,” “keep”

son (v.1) = child — a term of endearment used among adults

be strong (v.1) = be strengthened inwardly — tense indicates an abiding and constant act

in the grace (v.1) — grace, here, is the sphere in which Timothy is strengthened — it is our understanding of God’s constant grace that strengthens us

from me (v.2) = from me personally, from me when in my presence

commit (v.2) = deposit a trust

faithful (v.2) = pistos = trustworthy

able (v.2) = sufficient, adequate

The “many witnesses” of verse 2 could confirm Timothy himself and could certify others that the doctrine he taught was beyond all question Apostolic, for he had received it from Paul himself.

The many witnesses served as a guarantee of that which he had heard from Paul, and so hindered the introduction of anything false, or what he might himself think. He was to pass on only what he had heard from Apostolic lips. It was Divinely revealed truth he was to communicate, and nothing else. That Divine teaching the Holy Spirit has given to man in the inspired writings. This fact shuts out tradition and establishes the Divine authority of the sacred Scriptures. — Williams, page 961.

15 This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes.

16 The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain;

17 but when he arrived in Rome, he sought me out very zealously and found me.

18 The Lord grant to him that he may find mercy from the Lord in that Day—and you know very well how many ways he ministered to me at Ephesus.

Asia (v.15) — Asia Minor (what is now Turkey), a province of Rome of which Ephesus (where Timothy was ministering) was the capital. Paul had ministered there for more than two years (Acts 19:10) and many of the people grew to love him (Acts 20:36-38).

mercy (v.16) = the practical expression of pity — It assumes the need of mercy by the recipient.

household (v.16) = family

Onesiphorus (v.16) = “benefit-bearer”

refreshed (v.16) = lit. “made cool”

chain (v.16) = manacle, handcuff — Paul was chained to a Roman soldier 24 hours a day.

not ashamed of my chair (v.16) — not deterred from visiting Paul in prison

very diligently (v.17) = with extraordinary diligence, more than could be looked for or expected

that day (v.18) — when he will appear before the Judgment Seat of Christ (2 Corinthians 5:10)

very well (v.18) = “better” — Timothy, as pastor of the Ephesian church knew better than Paul did all that Onesiphorus had done.

It’s hard to know exactly what’s going on here.

Some think that Paul’s prayer for mercy for Onesiphorus means that he was one of those who had turned from Paul, but that Paul, in grace, wanted him to be rewarded for his earlier service.

Some think Onesiphorus was dead when Paul wrote this, perhaps because of his visit to Paul in prison, because Paul keeps referring to his house (here and in 2 Timothy 4:19).

Some think that the “turning away” (v.15) was a turning away from sound doctrine because of all Paul has been saying to Timothy, especially in verses 13 and 14, and what he says in the next chapter — But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some (2 Timothy 2:16-18).

Some think the “turning away” just refers to the former church leaders, perhaps including Onesiphorus, but that many of the rest of the people were still faithful.

Stam has this to say:

Does the apostle mean that all the believers in this area had turned from the truth? Surely not, for at that very time Timothy was at Ephesus as the pastor of the church there.

What Paul meant was rather that they had turned away from him in his hour of need, ashamed of his bonds and evidently afraid that they might be implicated in the charges against him if they stood with him.

Some commentators feel that there is evidence that it was at his return to Ephesus that Paul was arrested by Roman soldiers for the second time, and that it was at this time that the stampede, the flight of his friends there, took place, all afraid that they too might be arrested and perhaps even executed as accomplices with Paul in the “crime” of preaching Christ and the riches of his grace. In any case, the leaders in the Asian stampede away from Paul were evidently Phygellus and Hermogenes (v.15).

Likewise, at Rome, the temptation of Paul’s friends to avoid him would be great, stemming from the fear that they might lay themselves open to suspicion by visiting him. From 2 Timothy 4:9-11 we learn of at least one who had “forsaken” him, while he says of two others simply that they had “departed.” “Only Luke,” he says, “is with me.” — Stam, pages 163-164.

Most of this is speculation, and in trying to keep to what the text actually says, I think I’m leaning toward the opinion that Onesiphorus remained faithful to Paul and the message. As for whether Paul’s statements about his house mean that he was dead or whether it just means that his family joined with him in ministering to Paul, I don’t know.

As for the turning away, I think Paul’s repeated statements about being “ashamed” of his imprisonment (verses 8, 12 and 16) probably indicate that many were turning away from him out of fear for being implicated in the persecution (see my introduction to 2 Timothy). But I also think there was a strong movement away from the truth as seen in Paul’s statements in the second chapter (2 Timothy 2:16-18 — see above) and all of Paul’s encouragement to Timothy to hold fast to sound doctrine. I’m not sure that Timothy’s ministry in Ephesus proves that there were still many believers there — this entire book has a lot to say about standing firm for the truth in the face of opposition and discouragement.

12 For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

13 Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus.

14 That good thing which was committed to you, keep by the Holy Spirit who dwells in us.

for this reason (v.12) — referring back to his preaching, apostleship and teaching in verse 11

I am not ashamed (v.12) — “I am not disappointed in hope” (Romans 1:16) — In verse 8, Paul told Timothy not to be ashamed of him (Paul) for being in prison. Here, Paul says he is not ashamed of his own imprisonment.

I know whom I have believed (v.12) = “I know Him whom I have trusted” — tense indicates a past action with continuing results, an abiding ongoing trust

know (v.12) = absolute knowledge, with no room for doubt

persuaded (v.12) — tense indicates past action with continuing results

able (v.12) = from dunatos = power

what I have committed (v.12) = my deposit — a banking term

Expositors and Alford concur in saying that they refer to the apostle committing the salvation of his soul into the keeping of God. Vincent maintains that they refer to the deposit of the truth and the responsibility to preach it, that God has committed to Paul. In cases like this, the acid test as to who is correct, is a recourse to the context. The latter does not have to do with salvation, but service. This consideration has decided the present writer [Wuest] for Vincent. The Revised Standard Version has, “He is able to guard until that Day what has been entrusted to me.” Paul had just been speaking of himself as a herald, an apostle, and a teacher. In verse 13 he exhorts Timothy to maintain sound doctrine. In verse 14 he charges him to guard the deposit of the truth which God had entrusted to him. Vincent says: “The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account.” — Stam, page 124.

This is a classic example of studying to discover what Scripture actually says as opposed to what I’ve always been told it says. It’s hard to convince myself that the well-known song has been misleading me all these years. Not that God doesn’t guard our salvation until the Rapture; He does. But that apparently isn’t what this verse is saying. God will guard Paul’s gospel, the gospel of the grace of God, until the end, in spite of what Paul and others who preach it might do to oppose it. It takes the focus off the individual and puts it on the greater reality — that God can be entrusted to accomplish His will, and for that reason, we should trust Him in our ministry to Him, knowing that our hope is secure.

keep (vs.12 and 14) = guard, keep secure — a military term

that day (v.12) — evidently referring to the Judgment Seat of Christ where believers will be rewarded

pattern (v.13) — Form [pattern] is hupotuposis. The verb is hupotupoo, “to sketch, outline.” The noun tupos means “a blow”; it was used of the beat of horses’ hoofs; it mean the impression left by a seal, the effect of a blow or pressure, an engraved mark, a pattern, a model. The word thus speaks of a pattern by which one can maintain the sameness of a thing. Paul exhorts Timothy to hold fast the pattern of the sound words committed to him. That is, he is to hold to the doctrinal phraseology he received from the great apostle. Particular words are to be retained and used so that the doctrinal statements of the truth may remain accurate and a norm for future teachers and preachers. This is vitally connected with the doctrine of verbal inspiration which holds that the Bible writers wrote down in God-chosen words, the truth given by revelation. — Stam, page 125.

in faith and love (v.13) — referring back to “hold fast”

that good thing which was committed to you (v.14) = the beautiful, precious deposit entrusted to you

good (v.14) = kalos = , precious, fair, excellent

dwells (v.14) = to be at home in one and influence him for good.

8 Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God,

9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began,

10 but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel,

11 to which I was appointed a preacher, an apostle, and a teacher of the Gentiles.

do not be (v.8) = don’t start — the tense is forbidding an action not yet begun

testimony of our Lord (v.8) — testimony by our Lord — His teaching (through Paul)

His prisoner (v.8) — prisoner for the Lord’s sake — Paul wrote this from prison in Rome.

share with me in the sufferings (v.8) — partake with the Lord and Paul with respect to their suffering for the gospel’s sake (Colossians 1:24).

according to the power of God (v.8) — referring to “share with me in the sufferings”

God (v.8) — So often in Scripture, the Lord Jesus Christ is called our Savior and it is true that He went to Calvary for us, to bear the penalty for our sins. But in 1 Timothy and here again the apostle refers to God (i.e., the Father) as our Savior. (See 1 Timothy 1:1; 1 Timothy 2:3; 1 Timothy 4:10; 2 Timothy 1:8-9; cf., 2 Timothy 1:3; 2 Timothy 2:10, 13; 2 Timothy 3:4).

In 1 Timothy and in 2 Timothy 1:1, the apostle refers to that great promise which God made to Himself before the world began, His eternal purpose regarding everlasting life, vested in Christ who was to die for our sins (cf., Titus 1:2).

Also, since “God was in Christ [at Calvary], reconciling the world to Himself,” His role now is that of Savior. — Stam, page 155-156

saved (v.9) — tense indicates a particular point in time

called (v.9) — To salvation (1 Corinthians 1:26), to a heavenly position in Christ (Philippians 3:14), to a position as His ambassadors (2 Corinthians 5:18-20; Ephesians 4:1). Indeed, the Greek word klesis (calling) is the root of the word ekklesia (from ek, “out,” and klesis “calling”), generally rendered Church. The true Church is God’s “called-out” assembly. The word “holy,” in this connection, is hagios, which means “to separate to oneself as sacred.” Thus God has set us apart to Himself as His own in a special, sacred relationship. — Stam, page 156.

according to (v.9) = lit. “down” in the sense of “control” or “domination” — Salvation is not controlled by the works of the one being saved.

own (v.9) — stressed in the Greek

before time began (v.9) = before eternal times — before the most remote period in the past that we can conceive of

now (v.10) — God’s purpose and grace, “given us in Christ Jesus before the world began,” has now been manifested. The first question to ask here is How? How was it manifested? The answer is: … by the appearing of our Savior Jesus Christ, who hath abolished death (v.10).

Note carefully, this is how God’s purpose and grace could now be manifested. Not when, but how. It could now be manifested because of our Savior’s appearance on earth and His work in our behalf. Where the ushering in of the new dispensation is concerned we must often ask How? and When? Many otherwise difficult problems are often solved when we do this.

The Law (as a covenant) was abolished by the death of Christ (Galatians 3:13; Ephesians 2:15; Colossians 2:14), but it was surely not done away historically at that time. The eleven apostles, after the cross, were distinctly commissioned by the Lord to teach their hearers  to “observe all things whatsoever I have commanded you” (Matthew 28:20). A glance at Matthew 23:1-3, Acts 3:1 and Acts 22:12 will show that observance of the Mosaic Law was involved. Thus the abolishing of the Law in historical practice took place, not at Calvary, but after the raising up of Paul (Romans 3:21), who was sent forth with a message different from that which the eleven had been sent to proclaim (Galatians 2:2). No one before Paul did, or could, rise to say “But now the righteousness of God without the law is manifested.”

It is not until the raising up of Paul that we read how “the grace of our Lord was exceeding abundant” to him, the chief of sinners (1 Timothy 1:12-15) as “a pattern to them which should hereafter believe on Him [Christ] to life everlasting (1 Timothy 1:16). Moreover it is Paul, and no one until Paul, who asks: “If ye have heard of the dispensation of the grace of God which is given me to you-ward” (Ephesians 3:2). It is Paul, and no one until Paul, who refers to: “… the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God“ (Acts 20:24).

How, then, was the grace provided for us? By the finished work of Christ at Calvary. But when? When God raised up Paul to proclaim what had been accomplished at Calvary. — Stam, pages 156-158.

made manifest (v.10) = to make visible or known what has been hidden or unknown

appearing (v.10) — beginning with His birth and continuing

abolished (v.10) = reduced to inactivity, rendered idle, made of no effect — Believers still die, but they don’t feel the sting of death (1 Corinthians 15:55; Hebrews 2:14-15)

brought … to light (v.10) = cause to exist and become clear to all

immortality (v.10) = incorruptability

Verse 11 is very similar to 1 Timothy 2:7.

preacher (v.11) — used for the imperial herald who made a public proclamation of the Emperor’s message (2 Timothy 4:2).

6 Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands.

7 For God has not given us a spirit of fear, but of power and of love and of a sound mind.

therefore (v.6) — because of Timothy’s faith

stir up (v.6) = keep in full flame, kindle afresh — It’s in the present tense, so “keep stirring up”

gift (v.6) = Greek charisma = gift of grace. The gift here refers to Timothy’s ability to meet the challenges of the ministry with love and self-control and without fear.

laying on of my hands (v.6) — Paul had been divinely directed to Timothy (1 Timothy 1:18). Paul’s “laying on of hands” had imparted God’s gift of ministry. That of the elders indicated acknowledgement and identification (1 Timothy 4:14 where see note).

spirit (v.7) — moral qualities and activities. Here, the spirit is of power and love and a sound mind, referring to the gift (v.6).

fear (v.7) = fearfulness, timidity

power (v.7) — the ability to meet the challenges of the ministry

love (v.7) = agape

sound mind (v.7) = discipline, self-control

With the apostasy raging about him, it would have been most natural for Timothy to become discouraged. He was not aggressive and his opponents were; thus there was a strong possibility that they might gradually silence him by causing him, in his modesty, to give way before them, in their belligerence.

“Don’t let this happen,” says Paul. “Stir up the gift which is in thee” (v.6). The Greek for “stir up” actually means to “kindle up,” to stir and fan into flame. Paul would have Timothy re-awaken the burning fire which had been kindled upon the altar of his soul.

Years before, Timothy had received his pastoral gift by the laying on of Paul’s hands. It was this contact with the great apostle and other devoted men of God (1 Timothy 4:14), that the Holy Spirit had used to instill into him a deep desire and confidence to teach the Word. This took place before the close of the Pentecostal era, when the laying on of hands to bestow spiritual gifts was part of God’s program.

This, of course, has all been changed now, for, in Hebrews 6:1 the apostle says, “Therefore leaving the principles [i.e., the elementary things] of the doctrine of Christ, let us go on into perfection; not laying again the foundation,” and he includes in the list of foundation stones, the “laying on of hands.” — Stam, pages 151-152.