2Ti 1:8, 16, 4:6 | Barnes | STEP | Verse 8. Be not thou therefore ashamed of the testimony of our Lord . Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus. . Comp. ; . Paul seems to have apprehended that Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to which he now saw it exposed him. Nor of me his prisoner . Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this epistle, he was in confinement. Comp. ; . Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid that himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth. But be thou partaker of the afflictions of the gospel . The sufferings to which the profession of the gospel may expose you. Comp. . According to the power of God . That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that they who were subjected to trials on account of the gospel, might look for Divine strength to uphold them, and asks him to endure those trials, relying on that strength, and not on his own. (d) "partaker"

2 Timothy 1:8

Verse 8. Be not thou therefore ashamed of the testimony of our Lord. Do not be ashamed to bear your testimony to the doctrines taught by the Lord Jesus. Jn 3:11,32,33, 7:7. Comp. Acts 10:42, 20:24; 1Cor 1:6, Rev 22:16. Paul seems to have apprehended that Timothy was in some danger of being ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to which he now saw it exposed him.

Nor of me his prisoner. Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this epistle, he was in confinement. Comp. Eph 3:1, 6:20, Php 1:13,14,16; Col 4:3,18, Phm 1:9. Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid that himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth.

But be thou partaker of the afflictions of the gospel. The sufferings to which the profession of the gospel may expose you. Comp. Col 1:24.

According to the power of God. That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that they who were subjected to trials on account of the gospel, might look for Divine strength to uphold them, and asks him to endure those trials, relying on that strength, and not on his own.

(d) "partaker" Col 1:24

2 Timothy 1:16

Verse 16. The Lord give mercy unto the house of Onesiphorus. The family of Onesiphorus--for so the word house is often used. He was himself still living, 2Ti 1:18, but not improbably then absent from his home. Comp. 2Ti 4:19. H e was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this epistle, and nothing more is known of him. The record is entirely honourable to him, and for his family the apostle felt a warm interest on account of the kindness which he had shown to him in prison. The ecclesiastical traditions also state that he was one of the seventy disciples, and was ultimately bishop of Corone. But there is no evidence of this. There is much force in the remark of the editor of the Pictorial Bible, that "the pretended lists of the seventy disciples seem to have been made out on the principle of including all the names incidentally mentioned in the sacred books, and not otherwise appropriated."

For he oft refreshed me. That is, showed me kindness, and ministered to my wants.

And was not ashamed of my chain. Was not ashamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome, Php 1:13,14,16, Col 4:3,18; Phm 1:10; Acts 28:20.

(d) "Onesiphorus" 2Ti 4:19 (e) "chain" Acts 28:20

2 Timothy 4:6

Verse 6. For I am now ready to be offered. This conviction of the apostle that he was about to die, is urged as a reason why Timothy should be laborious and faithful in the performance of the duties of his office. His own work was nearly done. He was soon to be withdrawn from the earth, and whatever benefit the world might have derived from his experience or active exertions, it was now to be deprived of it. He was about to leave a work which he much loved, and to which he had devoted the rigour of his life, and he was anxious that they who were to succeed him should carry on the work with all the energy and zeal in their power. This expresses the common feeling of aged ministers as death draws near. The word "ready," in the phrase "ready to be offered," conveys an idea which is not in the original. It implies a willingness to depart, which, whether true or not, is not the idea conveyed by the apostle. His statement is merely of the fact that he was about to die, or that his work was drawing to a close. No doubt he was "ready," in the sense of being willing and prepared, but this is not the idea in the Greek. The single Greek word rendered "I am ready to be offered"--σπενδομαι--occurs nowhere else in the New Testament, except in Php 2:17, where it is translated, "if I be offered." See it explained Php 2:17. The allusion here, says Burder (in Rosenmuller's A. u. n. Morgenland,) is to the custom which prevailed among the heathen generally, of pouring wine and oil on the head of a victim when it was about to be offered in sacrifice. The idea of the apostle then is, that he was in the condition of the victim on whose head the wine and oil had been already poured, and which was just about to be put to death; that is, he was about to die. Every preparation had been made, and he only awaited the blow which was to strike him down. The meaning is not that he was to be a sacrifice; it is that his death was about to occur. Nothing more remained to be done but to die. The victim was all ready, and he was sure that the blow would soon fall. What was the ground of his expectation, he has not told us. Probably there were events occurring in Rome which made it morally certain that though he had once been acquitted, he could not now escape. At all events, it is interesting to contemplate an aged and experienced Christian on the borders of the grave, and to learn what were his feelings in the prospect of his departure to the eternal world. Happily, Paul has in more places than one (comp. Php 1:23) stated his views in such circumstances, and we know that his religion then did not fail him. He found it to be in the prospect of death what he had found it to be through all his life--the source of unspeakable consolation; and he was enabled to look calmly onward to the hour which should summon him into the presence of his Judge.

And the time of my departure is at hand. Gr., dissolving, or dissolution. So we speak of the dissolution of the soul and body. The verb from which the noun (αναλυσις,) is derived (αναλυω,) means to loosen again; to undo. It is applied to the act of unloosing or casting off the fastenings of a ship, preparatory to a departure. The proper idea in the use of the word would be, that he had been bound to the present world, like a ship to its moorings, and that death would be a release. He would now spread his sails on the broad ocean of eternity. The true idea of death is that of loosening the bands that confine us to the present world; of setting us free, and permitting the soul to go forth, as with expanded sails, on its eternal voyage. With such a view of death, why should a Christian fear to die?

(+) "offered" "sacrificed" (d) "departure" Php 1:23, 2Pet 1:14