A phrase peculiar to the Pastorals. Comp. 2 Timothy 4:7. Not necessarily a metaphor from the gymnasium or arena, although ἀγών contest was applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See Colossians 2:1; Colossians 4:12.

Lay hold (ἐπιλαβοῦ)

oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; Luke 23:26; Acts 18:17, but not usually. See Mark 8:23; Luke 9:47; Acts 9:27.

Professed a good profession (ὡμολόγησας τὴν καλὴν ὁμολογίαν)

Both the verb and the noun in Paul, but this combination only here. For the use of καλός good see 1 Timothy 1:18, and 1 Timothy 6:12. Rend. confessed the good confession, and see on your professed subjection, 2 Corinthians 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault.

oP. Rend. who preserveth alive. Quickeneth is according to the reading ζωοποιοῦντος maketh alive. Comp. lxx, Exodus 1:17; Judges 8:19. This association of God as the preserver with confession is noteworthy in Matthew 10:28-33.

Witnessed a good confession (μαρτυρήσαντος τὴν καλὴν ὁμολογίαν)

Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called "the faithful and true witness" (μάρτυς), Revelation 1:5; Revelation 3:14. It is true that μάρτυς was used very early of those who laid down their lives for the truth (see Acts 22:20; Revelation 2:13), and Polycarp speaks of τὸ μαρτύριον τοῦ σταυροῦ the witness of the cross (Philippians 7.; but this did not become general until after the end of the second century.

Before Pontius Pilate

The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See Ignatius, Magn. xi; Tral. ix; Smyrn. i. It has been supposed that these words were taken from a liturgical confession in which the Christian faith was professed.

Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία the commandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν to keep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3.

Without spot (ἄσπιλον)

Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14.

Appearing (ἐπιφανείας)

See on 2 Thessalonians 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 2 Macc. 2:21; 3:24; 14:15; 15:27; 3 Macc. 5:8, 51. In 2 Timothy 4:18, and Titus 2:13, it denotes, as here, the second coming of Christ. In 2 Timothy 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Titus 2:11; Titus 3:4. for the Lord is second advent Paul commonly uses παρουσία presence; once the verb φανεροῦν to make manifest (Colossians 3:4), and once ἀποκάλυψις revelation (2 Thessalonians 1:7). It is quite possible that the word ἐπιφάνεια, so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savior, although his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: "The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe."

Better, his own seasons, or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1 Timothy 2:6.

Potentate (δυνάστης)

Only here of God. Very often in lxx. See Sir. 46:5; 2 Macc. 12:15, etc. In Class. applied to Zeus (Soph. Antig. 608). In Aesch. Agam. 6, the stars are called λαμπροὶ δυνάσται bright rulers, as the regulators of the seasons.

Of kings (τῶν βασιλευόντων)

Lit. of those who rule as kings. Only here for the noun, βασιλέων. Βασιλεὺς βσιλέων king of kings, Revelation 17:14; Revelation 19:16.

Of lords (κυριευόντων)

Lit. of those who Lord it. Only here for the noun κυρίων. See κύριος κυρίων Lord of lords, Revelation 19:16; comp. lxx, Deuteronomy 10:17; Psalm 135:3. Probably liturgical.

Comp. ἀφθάρτῳ incorruptible, 1 Timothy 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of "Lord" and "God," and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as "Lord" and "God," but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues.

In light

Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17.

Which no man can approach unto (ἀπρόσιτον)

More simply, unapproachable. N.T.o. olxx.

Forming one conception. Chrysostom says:; "Rich in this world, for others are rich in the world to come." Comp. Luke 16:25. Πλουσίος rich, by Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase ὁ νῦν αἰών the now age, only here and Titus 2:12, the usual expression being ὁ αἰὼν οὗτος this age or world, which is not found in Pastorals.

Be not highminded (μὴ ὑψηλοφρονεῖν)

The verb N.T.o. olxx, oClass. Comp. Romans 11:20; Romans 12:16.

Uncertain riches (πλούτου ἀδηλότητι)

A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of riches. For a similar construction see Romans 6:4. Ἁδηλότης uncertainty, N.T.o. olxx. Originally obscurity. Πλοῦτος wealth, frequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed.

To enjoy (εἰς ἀπόλαυσιν)

Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Macc. 7:16. In class. occasionally, but the verb ἀπολαύειν to have enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse.

In this uncontracted form, N.T.o. olxx, oClass. Comp. Acts 14:17. The usual word is ἀγαθοποιεῖν, see Mark 3:4; Luke 6:9, Luke 6:33, Luke 6:35; 1 Peter 2:15. oP. who has ἐργάζεσθαι τὸ ἀγαθὸν to work that which is good, Romans 2:10; Galatians 6:10; Ephesians 4:28.

Good works (ἔργοις καλοῖς)

For καλός see on 1 Timothy 3:7, and John 10:11 : for ἀγαθός on Romans 5:7.

Ready to distribute (εὐμεταδότους)

N.T.o. olxx, oClass. For the verb μεταδιδόναι to impart to the poor, see Luke 3:11; Ephesians 4:28.

Willing to communicate (κοινωνικούς)

N.T.o. olxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν to partake, 1 Timothy 5:22, and κοινός common, Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift.

N.T.o Laying away (ἀπὸ).

Eternal life (τῆς ὄντως ζωῆς)

More correctly, the life which is life indeed, or that which is truly life. See on 1 Timothy 5:3.

Only in Pastorals. Comp. 2 Timothy 1:12, 2 Timothy 1:14. From παρὰ beside or with, and τιθέναι to place. It may mean either something put beside another as an addition or appendix (so Mark 6:41; Acts 16:34), or something put with or in the keeping of another as a trust or deposit. In the latter sense always in lxx. See Leviticus 6:2, Leviticus 6:4; Tob. 10:13; 2 Macc. 3:10, 15. Hdt. vi. 73, of giving hostages; ix. 45, of confidential words intrusted to the hearer's honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the "sound words" which he was to guard as a sacred trust, and communicate to others.

Vain babblings (κενοφωνίας)

Only in Pastorals. olxx, oClass. From κενός empty and φωνή voice.

Oppositions of science falsely so called (ἀνιθέσεις τῆς ψευδωνύμου γνώσεως)

Better, oppositions of the falsely-named knowledge. Ἁντίθεσις, N.T.o. olxx. Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Γνῶσις knowledge was the characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste. According to them, it was by this philosophic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude masses, the animal-men. The intellectual questions which occupied these teachers were two: to explain the work of creation, and to account for the existence of evil. Their ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes - asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles allusions pointing to Gnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error. The word γνῶσις cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of knowledge which opposed itself to the Christian faith. Ψευδώνυμος falsely-named, N.T.o. olxx. It characterises the γνῶσις as claiming that name without warrant, and as being mere vain babbling. Comp. Colossians 2:8.

See on 1 Timothy 2:10.

Erred (ἠστόχησαν)

See on 1 Timothy 1:6, and comp. 2 Timothy 2:18.

Grace be with thee

The correct reading is μεθ' ὑμῶν with you. Although addressed to an individual, he is included in the church. This brief benediction occurs in Paul only in Colossians.

So 2nd Corinthians, Ephesians, Colossians 1st Corinthians adds called or by call (κλητὸς).

According to the promise, etc. (κατ' ἐπαγγελίαν)

Αποστόλος κατὰ does not appear in any of the Pauline salutations. In 1 Timothy, κατ' ἐπιταγὴν according to the commandment, and in Titus κατὰ πίστιν etc., according to the faith, etc. Κατ' ἐπαγγελίαν, though in other connections, Acts 13:23; Galatians 3:29. Ἑπαγγελία, primarily announcement, but habitually promise in N.T. In Pastorals only here and 1 Timothy 4:8. With the promise of the life in Christ goes the provision for its proclamation. Hence the apostle, in proclaiming "ye shall live; through Christ," is an apostle according to the promise.

Of life which is in Christ Jesus

The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philippians 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11.

Better, beloved. (Comp. 1 Corinthians 4:17. In 1 Timothy 1:2, Timothy is addressed as γνήσιος, and Titus in Titus 1:4.

Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ I give thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessed be God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals.

I serve (λατρεύω)

In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philippians 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service, Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities.

From my forefathers (ἀπὸ προγόνων)

Πρόγονος, Pasto. See on 1 Timothy 5:4. The phrase N.T.o. For the thought, comp. Acts 14:14; Philippians 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, Galatians 1:13, Galatians 1:14.

With pure conscience (ἐν καθαρᾷ συνειδήσει)

As 1 Timothy 3:9. The phrase, Pasto. Hebrews 9:14 has καθαριεῖ τὴν συνίδησιν ἡμῶν shall purge our conscience.

That without ceasing (ὡς ἀδιάλειπτον)

The passage is much involved. Note (1) that χάριν ἔχω τῷ θεῷ I thank God must have an object. (2) That object cannot be that he unceasingly remembers Timothy in his prayers. (3) That object, though remote, is ὑπόμνησιν λαβὼν when I received reminder (2 Timothy 1:5). He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, "I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee," etc. Ἀδιάλειπτον unceasing, only here and Romans 9:2. Ἁδιαλείπτως, Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17.

I have remembrance (ἔχω τὴν μνείαν)

The phrase once in Paul, 1 Thessalonians 3:6. Commonly, μνείαν ποιοῦμαι I make mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Plm 1:4.

Night and day (νυκτὸς καὶ ἡμέρας)

See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring.

Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philippians 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21.

Being mindful of thy tears (μεμνημένος σου τῶν δακρύων)

The verb, μιμνήσκεσθαι in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17 ff., see especially Acts 20:37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course (Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers.

That I may be filled with joy

Const. with longing to see you.

The object of χάριν ἔχω, 2 Timothy 1:3. Lit. having received a reminding. The phrases N.T.o. Ὑπόμνησις reminding (but sometimes intransitive, remembrance), only here, 2 Peter 1:13; 2 Peter 3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance (1 Corinthians 11:24, 1 Corinthians 11:25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one's self.

Unfeigned faith that is in thee (τῆς ἐν σοὶ ἀνυποκρίτου πίστεως)

See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3 he speaks of serving God from his forefathers. In Acts 24:14 Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets.

Dwelt (ἐνῴκησεν)

Paul uses the verb with sin, the divine Spirit, God, the word of Christ, but nowhere with faith. The phrase faith dwells in, N.T.o. According to Paul, Christians are or stand in faith; but faith is not represented as dwelling in them. Christ dwells in the heart through faith (Ephesians 3:17).

First (πρῶτον)

With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 4:16, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. Acts 16:1.

Grandmother (μάμμῃ)

N.T. Once in lxx, 4 Macc. 16:9. Later Greek. The correct classical word is τήθη. See Aristoph. Ach. 49; Plato, Repub. 461 D. From the emphasis upon Timothy's receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage appears from Acts 16:1

I am persuaded (πέπεισμαι)

The verb in Pastorals only here and 2 Timothy 1:12. Often in Paul.