Verse by Verse

14 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them,

15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,

17 that the man of God may be complete, thoroughly equipped for every good work.

from whom (v.14) = lit. “of what persons (plural)” — Timothy was to remember who had taught him the Scriptures — especially Paul, but also his grandmother and mother (2 Timothy 1:5)

childhood (v.15) = infant — Timothy’s training, and that of every Jewish child, in the Old Testament, began when he was very young.

Christ Jesus (v.15) — the order of the names emphasizes His exaltation after His resurrection

all (v.16) = every — so, not referring to Scripture as a whole, but of each separate passage considered as a unit

Some commentaries make a case that Paul was only referring to the Old Testament here because that’s what Timothy would have been taught as a boy. It is true that the Old Testament was the only part of Scripture in existence when Timothy was a boy. But since 2 Timothy was the last of Paul’s letters and all the earlier ones would certainly have been known and read by Timothy by this time, and since Paul reminds Timothy to remember who — Paul — he heard the Scriptures from, there can be no doubt that Paul is referring also to his own writings and other New Testament writings. Especially since the entire book is encouraging Timothy to hold fast to the doctrine taught him by Paul — 2 Timothy 1:13; 2 Timothy 2:2. The idea that Paul backs off here and only tells Timothy that the Old Testament is inspired is ridiculous.

by inspiration of God (v.16) = lit. “God-breathed

doctrine (v.16) = teaching

reproof (v.16) = conviction

correction (v.16) = restoration to an upright or right state

instruction (v.16) = training by instruction — everything that is included in the education of a child

thoroughly equipped (v.17) — a maritime term used for the fitting out of a ship for a long voyage so that all the needed supplies are included. The word translated “thoroughly equipped” shares a root with the word “complete” used earlier in the verse.

10 But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance,

11 persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra — what persecutions I endured. And out of them all the Lord delivered me.

12 Yes, and all who desire to live godly in Christ Jesus will suffer persecution.

13 But evil men and impostors will grow worse and worse, deceiving and being deceived.

you have carefully followed (v.10) — parakoloutheo, “to follow after, so to follow one as to be always at his side, to follow faithfully (a standard or rule), to conform one’s self to.” The simple verb akoloutheo means “to join one as a disciple, become his disciple, conform wholly to another’s example.” … “Thou wert attracted as a disciple to me on account of.” It is not necessarily implied that Timothy had copied his master in all these respects. The aorist is appropriate here, because Paul is recalling to Timothy’s recollection the definite occasion in the past when the youth cast in his lot with him. He is not thinking, as in 1 Timothy 4:6, of Timothy’s consistent discipleship up to the moment of writing. The pronoun is used here for emphasis. It is, “But as for you in distinction from others.” — Wuest, page 148.

manner of life (v.10) = conduct — an external expression of his doctrine

love (v.10) = agape

It’s a possibility that the apostle refers to his “persecutions and afflictions” in these three cities in their chronological order, because they demonstrate the growing intensity of the opposition against his message. At Antioch the Jews, “filled with envy, spoke against” Paul’s teachings, “contradicting and blaspheming,” until finally he and Barnabas were “expelled” from the area (Acts 13:45, 50). At Iconium “an assault was made” against them, and at attempt “to stone them” (Acts 14:5). At Lystra Paul’s enemies actually did stone him, dragging him out of the city and leaving him for dead (Acts 14:19). — Stam, page 201

the Lord delivered me (v.11) — 2 Timothy 4:17

desire (v.12) = a determined and constant exercise of will — not just a desire

godly (v.12) = with an attitude toward God that is pleasing to Him — as opposed to the “form of godliness” in v.5

in Christ Jesus (v.12) — the order of His names emphasizes His deity and power and ability to sustain in the face of persecution

will suffer persecutions (v.12) — 2 Timothy 1:8

evil (v.13) = evil in active opposition to the good, pernicious

imposters (v.13) = lit. “wailers, howlers, jugglers, enchanters (incantations used to be uttered in a kind of howl) — so, one who chants a spell, a wizard, a sorcerer — so, a cheat, a seducer, a deceiver

will grow (v.13) = increase, make progress

We cannot look upon the words of verse 13 as predicting a sustained and steady increase of evil all through the course of the present dispensation, for then the condition would long ago have become wholly intolerable. Rather we must again bear in mind that the passage represents (1) Paul’s word to Timothy regarding the immediate outlook, and (2) God’s Word to His people in any part of the Church’s history, to the effect that they should not expect any consistent improvement in moral and spiritual conditions, but rather the opposite.

Certainly verse 13 refutes the doctrine that the teaching of Christianity will ultimately bring in the kingdom reign of Christ. Those who teach this have not yet learned that the “leaven” that leavened “the whole loaf,” in Matthew 13:33, is not representative of the gospel, but of false teaching (1 Corinthians 5:6-7; Galatians 5:7-9). — Stam, pages 203-204.

6 For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts,

7 always learning and never able to come to the knowledge of the truth.

8 Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith;

9 but they will progress no further, for their folly will be manifest to all, as theirs also was.

of this sort (v.6) = lit. “out of these” — those mentioned in vs. 2-5

creep (v.6) = to hide, to put on, to clothe with — used of putting on clothes — carries the idea of insinuating oneself into

make captives (v.6) = lead away captive, subjugate, bring under control, take captive one’s mind

gullible women (v.6) = lit. “womanlings, little women” = women who lack the qualities that characterize true womanhood — women without discretion

One of the great virtues of womanhood, namely, that of trusting another, is turned into a weakness by Satan here. Eve was deceived. Adam sinned with his eyes wide open. — Wuest, page 146.

loaded down (v.6) = lit. “heaped on” = overwhelmed — used elsewhere only in Romans 12:20 of heaping coals of fire on an enemy’s head.

led away (v.6) = to move, impel — used of forces and influences affecting the mind

lusts (v.6) = desires, physical or otherwise

never able (v.7) — because they look to the wrong sources for information

knowledge (v.7) = epignosis = knowledge gained by experience — with the prefix here, “precise and correct knowledge gained by experience

I think Paul is referring to those people who get caught up in every passing Christian fad, buying into whatever is new, whatever is fashionable (like The Prayer of Jabez or Heaven is For Real) and never spending any time in actual Bible study and so never getting to the place where they can discern the truth. It is probably the case that women are more susceptible to these fads than are men.

Jannes and Jambres (v.8) — These men were two of the chief spiritists who antagonized Moses and the witness given by him. Their names are retained in the oral tradition of Israel and are found in the Targum of Jonathan of Exodus 7:11, 22. They opposed Moses by counteracting the signs which he wrought by the power of God. They were under the influence of the powers of darkness, who work behind the scenes and lead astray those who, pursuing a self-willed course, follow their own desires instead of the will of God.

The deceivers of Paul’s time were men of the same character as Jannes and Jambres, as in the cases of Simon Magus, Elymas the sorcerer, and the sons of Sceva, who practiced the occult arts for the sake of money. — Vine, page 221.

so (v.8) — probably referring to the degree of their hostility, rather than the manner of it. The false teachers in Paul’s day may have used magic, but not necessarily.

resisted (v.8) = to set one’s self against

corrupt (v.8) = corrupted — not just a condition but the effect of opposing the truth

disapproved (v.8) = rejected after being tested for the purposes of approval

progress (v.9) = lit. “lengthen out by hammering” = to promote, to forward

folly (v.9) = lit. “without understanding” — senselessness, even madness

1 But know this, that in the last days perilous times will come:

2 For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3 unloving, unforgiving, slanderers, without self-control, brutal, despisers of good,

4 traitors, headstrong, haughty, lovers of pleasure rather than lovers of God,

5 having a form of godliness but denying its power. And from such people turn away!

but know this (v.1) — tense is present continuous, so “be keeping this in your mind,” “keep in recognition” — know that these things (vs. 2-5) will happen even in light of your gentle, patient teaching (2 Timothy 2:24-26).

the last days (v.1) — Some commentaries think “last days” refers to this entire age of grace because Paul told Timothy to turn away from these things when the letter was written. Others think it refers to the period of this age just before the Rapture. I wonder if Paul was saying that humans have these characteristics and so, therefore, expect difficult times to come. The way you might tell a child, “Dogs are loud and messy and need constant care, so if you get one, expect to have to deal with those things.”

The last days to which Paul refers began during his own lifetime. They were the “last days,” not of prophecy, but of the “dispensation of the grace of God,” and have been extended until the present only because God is longsuffering, “not willing that any should perish” (2 Peter 3:9).

But while these verses contain a list of the simple characteristics of fallen human nature, and while, during the course of the present age these characteristics have periodically asserted themselves more boldly, yet it appears evident that never in this dispensation have they been so widespread in their manifestation.

“We are not looking for the signs of the times, for these are not the times of the signs.” Yet it should be noted that in addition to the specific signs that will herald our Lord’s return to earth, certain trends are also spoken of in this connection, trends which may indeed begin to develop in our day. In Daniel 12:4, e.g., Daniel is told to “shut up the words, and seal the book (i.e. of his prophecy), even to the time of the end; many shall run to and fro, and knowledge shall be increased.” As we behold the unprecedented increase in travel and knowledge in the past few decades, may this not be a harbinger of things to come and cause us to await the more eagerly our Lord’s coming for us? — Stam, page 193

perilous (v.1) = difficult, hard to bear

will come (v.1) = lit. “to set in”

lovers of themselves (v.2) = philautos = “to be fond of self”

lovers of money (v.2) = philarguros = “fond of silver”

boasters (v.2) = empty pretenders, swaggerers, with the idea of “imposters”

proud (v.2) = lit. “to show above” — one who shows himself above others

blasphemers (v.2) = slanderers, those who speak abusively at or about others

disobedient (v.2) = unwilling to be persuaded

unthankful (v.2) = without gratitude, perhaps linked to “disobedient to parents”

unholy (v.2) — holy, here, is hosios = free from unrighteousness and pollution, so, not free from …

unloving (v.3) — It designates “that quiet and abiding feeling within us, which, resting on an object as near to us, recognizes that we are closely bound up with it and takes satisfaction in its recognition.” It is a love that is a natural movement of the soul, something almost like gravitation or some other force of blind nature. It is the love of parents for children, and children for parents, of husband for wife, and wife for husband. It is a love of obligatoriness, the term being used here, not in its moral sense, but in a natural sense. It is a necessity under the circumstances. — Wuest, page 144.

unforgiving (v.3) — one who won’t enter into a covenant or agreement, one who is not to be appeased

Trucebreakers [unforgiving (v.3)] is aspondos. The word is made up of sponde, “a libation,” which is a kind of sacrifice, and which accompanied the making of treaties and compacts. The Alpha prefixed, negates the word, and it means “refusing to enter into a treaty, irreconcilable, implacable.” — Wuest, page 144.

slanderers (v.3) = diabolos = devils — those who spread criticism and innuendo

without self-control (v.3) = incontinent, without power over one’s self, no restraint, especially in regard to lusts

brutal (v.3) = savage, merciless, not tame — the opposite of gentle

despisers of good (v.3) = aphilagathos = lit. “without love or fondness for the good” — hostile to all good thoughts and deeds

traitors (v.4) — treacherous in their dealings with others

headstrong (v.4) = lit. “falling forward” — reckless, rash, precipitate

haughty (v.4) = “highminded” [haughty (v.4)] is tuphoo, “to raise a smoke, to wrap in a mist.” It is used metaphorically, “to make proud, puffed up with pride, render insolent.” The participle here is perfect in tense, and speaks of a person who in the past has come to a state of such pride, and is so puffed up, that his mind as a permanent result is beclouded and besotted with pride. — Wuest, page 145.

__________

form (v.5) — In Romans 2:20, morphosis is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward resemblance, as distinguished from the essential reality.” — Wuest, page 145.

godliness (v.5) = reverence, respect toward God — not Godlikeness

power (v.5) = power that overcomes resistance — here, this power is refused

from such (v.5) = from these also — Timothy was to turn away from all those habitually doing any of the sins listed in these verses and also from those doing them with an outward show of godliness.

23 But avoid foolish and ignorant disputes, knowing that they generate strife.

24 And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient,

25 in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth,

26 and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

avoid (v.23) = refuse, decline

foolish (v.23) = dull, sluggish, stupid

ignorant (v.23) = unlearned, uninstructed, untrained, undisciplined

disputes (v.23) = questionings, seeking

strife (v.23) = quarrels, fights — in contrast to “peace” in v.22

servant (v.24) = bondslave — here, pastor

must (v.24) = a necessity in the nature of the case

The word “strive” [quarrel] in v.24 is by no means the same as that found in Philippians 1:27, where the apostle bids us to “stand fast in one spirit, with one mind striving together for the faith of the gospel.” Thus the exhortation, “the servant of the Lord must not strive,” in no way refers to fighting the good fight of the faith, for it is our responsibility to fight this fight as “good soldiers of Jesus Christ.” The word “strive,” here in 2 Timothy 2:24, is the Greek machomai, meaning to quarrel or dispute, and the servant of the Lord must indeed not be quarrelsome, but “gentle unto all men,” etc., “in meekness instructing those that oppose themselves” (v.25), i.e., who set themselves in opposition (as in Acts 18:6). This course of action has been used of God to win many to the truth, while heated debates have generally been fruitless. A meek and gracious approach has also been often used of God to help those deluded by Satan to “recover themselves” out of his snare” (v.26). — Stam, pages 190-191

gentle (v.24) = affable, mild, gentle in demeanor

able to teach (v.24) = skilled in teaching, with an aptitude for imparting knowledge — used elsewhere only in 1 Timothy 3:2.

patient (v.24) = lit. “patient of wrong”

perhaps will grant (v.25) — tense indicates an undetermined condition with a remote prospect of determination

know (v.25) = full knowledge, complete recognition

come to their senses (v.26) = return to soberness, as from a state of delirium or drunkenness

to do his will (v.26) = lit. “unto his will” — There’s some disagreement about what this verse means. I lean toward the position that the final four words should be translated “to do His will,” or “to do God’s will.” Wuest has it “that they may return to soberness out of the snare of the Devil, having been held captive by him [the Devil], (so as to serve) the will of that One (God).

19 Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity.”

20 But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.

21 Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.

22 Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.

nevertheless (v.19) — in spite of the fact that the faith of some has been overthrown (v.18)

solid (v.19) = immovable

foundation of God (v.19) — According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ.  1 Corinthians 3:10-11

stands (v.19) — tense indicates past action with continuing results

names (v.19) = utter a name as having special virtue, acknowledging what the name involves — a confession of allegiance

honor (v.20) = valuing, fixing a price — so “reverence, deference”

dishonor (v.20) — designated for common or base usage, ignominy, contempt

sanctified (v.21) — set apart for the worship and service of God. Not referring, here, to the sanctification that comes with salvation, but that which comes from growing in Christ and feeding the new nature.

useful (v.21) = easy to use, profitable

Master (v.21) = owner, one with undisputed ownership and authority

prepared (v.21 = equipped

lust (v.22) = craving, passionate desire — can be good or evil depending on the context

faith (v.22) = faithfulness, trustworthiness

love (v.22) = agape

My best shot at the meaning of this passage is this: It’s not always easy to tell who is and isn’t saved. Some who seem to have trusted Christ, but haven’t, can have their “faith” overthrown. Others who have truly trusted can be led into false doctrine and, therefore, fail to grow. But God knows those who have placed their faith in Christ. And those who have, and who realize what it means, will grow and will depart from iniquity. Verses 20 and 21 show that there are those who have believed but who are not fit for the Lord’s use because they allow themselves to be used contemptuously. To be fit for use, we must clean ourselves, flee from sin, and actively, vigorously pursue righteousness in the company of others who are doing the same.

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.