2 Timothy 1:8
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
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(8) Be not thou therefore ashamed of the testimony of our Lord.—Seeing, then—remembering, then, that God gave you and me (notice the beautiful courtesy of the old martyr waiting for death, death the human guerdon of his fearless life, coupling, as he has been doing, his sorrow-stricken, dispirited friend with himself, whom no danger, no failure had ever affected)—remembering, then, the spirit of power, love, and self-control given to us, do not thou be ashamed of the testimony of the Lord. This “testimony” of which Timothy was not to be ashamed, of course includes the sufferings and the shame of Christ. In these, before mocking, scornful men, must Timothy, as an example to the flock, rather glory; but “the testimony” signifies much more than what relates only to the Passion story. The Christian, instead of being ashamed of his “profession,” must before the world show fearlessly that its hopes and its promises are his most precious treasure.

Nor of me his prisoner.—Nor must Timothy either then, or in days to come, be afraid of confessing before men that he had been the disciple and friend of the prisoner St. Paul, who had paid so dearly for the courage of his opinions. Nor Timothy, nor any Christian must shrink from openly espousing the unpopular cause of the Crucified, or from publicly declaring their sympathy with its hated martyrs.

But be thou partaker of the afflictions of the gospel.—More accurately rendered, but rather suffer afflictions for the gospel. But, on the contrary, instead of injuring the good cause by faint-hearted conduct, should Timothy rather be ready to suffer, if need be, with St. Paul, ready to bear some shame with him, ready to incur, perhaps, sore danger for the gospel’s sake; and then St. Paul, emphasising his words, and strengthening with a new strength his argument and his exhortation, adds, “in accordance with the power of God”—yes, join with me in suffering, if needs be, for the gospel. Mighty and pitiful was God’s power towards us: great, surely, in proportion should be our readiness to suffer in return, if He asks this—as He is now doing from you and me—at our hands.

According to the power of God.—What power of God? has been asked. Not according to the power we get from God, but according to the power which God has displayed towards us in our calling and in our marvellous salvation. In other words, God, with great power, has succoured us; surely we may be confident that He will never leave us, never desert us, but in the hour of our sorest trouble incurred for Him will help us, and will bring us safely through it. So Chrysostom, who, while asserting that suffering will be borne, but not in our strength but in God’s, says, “Consider how thou hast been saved, and how thou hast been called;” inferring that He who has done so great things for man, in his calling and in his salvation, will never let him want for strength.

2 Timothy 1:8-10. Be not thou, therefore — Discouraged by any dangers or trials; or ashamed of the testimony of our Lord — The gospel which testifies of Christ, or of testifying the truth and importance of it to all men; nor of me his prisoner — The cause of the servants of God, doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions of the gospel — Of such afflictions as I endure for the gospel’s sake: or, be ready to undergo the persecutions and troubles which attend the profession and preaching of the gospel: according to the power of God — That is, as God shall enable thee; who hath saved us

By faith in his Son and in his gospel, from sin and misery, present and eternal, and therefore we may the more readily endure any temporal evils for the gospel. The love of the Father, the grace of our Saviour, and the whole economy of salvation, are here admirably described. And called us with a holy calling — A calling holy in regard, 1st, Of the author, God; 2d, The means, his word and Spirit; 3d, The end, holiness; not according to our works — See on Romans 9:11; Romans 11:6. But according to his own purpose and grace — That is, his gracious purpose; (see on Ephesians 3:11;) which was given us in Christ — Through his mediation and grace; before the world began — He being appointed, in the everlasting and unchangeable counsels of God, to be the Redeemer and Saviour of all that should believe in and obey him. But now is made manifest — Is openly revealed and exhibited; by the appearing of our Saviour — By his manifestation in the flesh, and the publication of the gospel of his grace. Who hath abolished death — Hath obtained for persevering believers a glorious resurrection even from temporal death hereafter, and deliverance from the sting of it here; with a title to, and meetness for, the eternal life of both soul and body; so that death shall be completely swallowed up in victory. And hath brought life and immortality to light — Hath clearly revealed by the gospel that immortal life which he hath purchased for us. Or, if αφθαρσιαν be rendered, as it properly may, not immortality, but incorruption, the meaning will be, he hath clearly revealed the life, or existence and happiness, of the soul immediately after death, and the incorruption of the body: or rather, hath made them clear; for the word φωτιζω, here used, means to make a thing clear and plain which was formerly obscure, a translation which is more proper here than to bring to light. “For the Israelites had an obscure knowledge of the immortality of the soul, and of the resurrection of the body, given them in the writings of Moses, as is plain from our Lord’s words, (Luke 20:37,) and from what is related 2Ma 7:9; 2Ma 7:14; 2Ma 7:23. Nevertheless, as these things were but obscurely revealed in the ancient oracles, the far more clear discovery of them in the gospel, but especially Christ’s express promise to raise the dead, and give eternal life to believers, might with the greatest propriety be called a making these things clear.” The heathen also had some confused hopes of the immortality of the soul, but as they had no ground for these hopes but uncertain tradition and their own wishes, they were much in the dark concerning it.

1:6-14 God has not given us the spirit of fear, but the spirit of power, of courage and resolution, to meet difficulties and dangers; the spirit of love to him, which will carry us through opposition. And the spirit of a sound mind, quietness of mind. The Holy Spirit is not the author of a timid or cowardly disposition, or of slavish fears. We are likely to bear afflictions well, when we have strength and power from God to enable us to bear them. As is usual with Paul, when he mentions Christ and his redemption, he enlarges upon them; so full was he of that which is all our salvation, and ought to be all our desire. The call of the gospel is a holy call, making holy. Salvation is of free grace. This is said to be given us before the world began, that is, in the purpose of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus alone. And as there is so clear a prospect of eternal happiness by faith in Him, who is the Resurrection and the Life, let us give more diligence in making his salvation sure to our souls. Those who cleave to the gospel, need not be ashamed, the cause will bear them out; but those who oppose it, shall be ashamed. The apostle had trusted his life, his soul, and eternal interests, to the Lord Jesus. No one else could deliver and secure his soul through the trials of life and death. There is a day coming, when our souls will be inquired after. Thou hadst a soul committed to thee; how was it employed? in the service of sin, or in the service of Christ? The hope of the lowest real Christian rests on the same foundation as that of the great apostle. He also has learned the value and the danger of his soul; he also has believed in Christ; and the change wrought in his soul, convinces the believer that the Lord Jesus will keep him to his heavenly kingdom. Paul exhorts Timothy to hold fast the Holy Scriptures, the substance of solid gospel truth in them. It is not enough to assent to the sound words, but we must love them. The Christian doctrine is a trust committed to us; it is of unspeakable value in itself, and will be of unspeakable advantage to us. It is committed to us, to be preserved pure and entire, yet we must not think to keep it by our own strength, but by the power of the Holy Spirit dwelling in us; and it will not be gained by those who trust in their own hearts, and lean to their own understandings.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; John 3:11, John 3:32-33; John 7:7; compare Acts 10:22; Acts 20:24; 1 Corinthians 1:6; Revelation 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; compare Ephesians 3:1; Ephesians 6:20; Philippians 1:13-14, Philippians 1:16; Colossians 4:3, Colossians 4:18; Plm 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; compare the notes at Colossians 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.

8. therefore—seeing that God hath given us such a spirit, not that of fear.

Be not thou … ashamed—I agree with Ellicott, in opposition to Alford, that the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, which the present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think, Paul, amidst the desertion of others who once promised fair, and from being aware of Timothy's constitutional timidity (see on [2494]2Ti 1:7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame (2Ti 1:8) is the companion of fear (2Ti 1:7); if fear be overcome, false shame flees [Bengel]. Paul himself (2Ti 1:12), and Onesiphorus (2Ti 1:16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (2Ti 1:15).

of the testimony of our Lord—of the testimony which thou art bound to give in the cause of our Lord; he says "our," to connect Timothy and himself together in the testimony which both should give for their common Lord. The testimony which Christ gave before Pilate (1Ti 6:12, 13), is an incentive to the believer that he should, after His Lord's example, witness a good testimony or confession.

nor of me his prisoner—The cause of God's servants is the cause of God Himself (Eph 4:1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner.

be thou partaker—with me.

of the gospel—rather, as Greek, "for the Gospel," that is, suffered for the Gospel (2Ti 2:3-5; Phm 13).

according to the power of God—exhibited in having saved and called us (2Ti 1:9). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel). "Think not that thou hast to bear these afflictions by thine own power; nay, it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the world to embrace salvation" [Chrysostom].

Be not thou therefore ashamed of the testimony of our Lord; either the testimony of Christ himself; who before Pontius Pilate witnessed a good confession; or that testimony which thou art obliged to give, for the ministers of Christ are to be witnesses unto him, Acts 1:8.

Nor of me his prisoner: by this it appears that Paul was a prisoner at Rome when he wrote this; he would not have Timothy ashamed to own him, and the doctrine he had taught, because of that circumstance.

But be thou partaker of the afflictions of the gospel; that is, be thou content, if God calls thee to it, to take a share with me in those afflictions which I suffer for preaching and professing the gospel, or those afflictions which are inseparable from the gospel.

According to the power of God; through the power of God, for it is given to us on the behalf of Christ, as to believe, so to suffer for Christ’s sake, Philippians 1:29.

Be not then therefore ashamed of the testimony of our Lord,.... Either that testimony which Christ bore personally by his doctrine and miracles, and by his sufferings and death; or rather the Gospel so called, because it comes from Christ, and because it is a testimony concerning him; concerning his person, his offices, his righteousness, blood, sacrifice, and satisfaction; concerning his obedience, sufferings, death, resurrection, ascension, session at God's right hand, intercession for his people, and second coming to judgment; and concerning life and salvation by him: and which no preacher or professor of Christ has reason to be ashamed of, it being so true in itself, so great, so glorious, and so useful; and whoever is, Christ will be ashamed of him another day:

nor of me his prisoner; for Paul was now a prisoner at Rome, but not for any capital crime, or for any immorality, but for the sake of Christ, and for preaching his Gospel; wherefore none of his friends had any reason to be ashamed of him; he was suffering in a glorious cause, and setting a noble example to others; it looks as if Timothy was somewhat blameworthy in this respect.

But be thou partaker of the afflictions of the Gospel; the Gospel is here represented as a person suffering afflictions, and the apostle would have Timothy suffer them as that did, and along with it; he means those afflictions which come upon men for preaching and professing the Gospel; for though the Gospel is a Gospel of peace, yet, through the corruption and depravity of men, it brings a sword, division, and trouble. Tribulation arises on account of it; and this should be endured patiently, and constantly, for the sake of it:

according to the power of God; which is only sufficient to enable persons to bear them; and is mentioned for the encouragement of Timothy and others, to endure them cheerfully.

{3} Be not thou therefore ashamed of the testimony of our Lord, nor of me {e} his prisoner: but be thou partaker of the afflictions of the {f} gospel according to the {g} power of God;

(3) He proves that the ignominy or shame of the cross is not to be ashamed of, and also that it is glorious and most honourable: first, because the Gospel for which the godly are afflicted is the testimony of Christ: and secondly because at length the great virtue and power of God appears in them.

(e) For his sake.

(f) This Gospel is said to be in a way afflicted in those that preach it.

(g) Through the power of God.

2 Timothy 1:8. Μὴ οὖν (deduction from what has preceded: since God has given us the spirit of δύναμις κ.τ.λ., then, etc.) ἐπαισχυνθῆς τὸ μαρτύριον τοῦ κυρίου ἡμῶν] On the construction, comp. Romans 1:16 : οὐ ἐπαισχύνομαι τὸ εὐαγγέλιον.

μαρτύριον, like μαρτυρεῖν in 1 Timothy 3:16, does not denote the martyrdom of Christ, nor even specially the testimony regarding the martyr-death of Christ (Chrysostom: μὴ αἰσχύνου, ὅτι τὸν ἐσταυρωμένον κηρύσσεις), but more generally the testimony regarding Christ, which certainly includes the other special meaning. Κυρίου is not the subjective genitive (Wahl: testimonium quod dixit Jesus de rebus divinis quas audivit a Patre; Hofmann: “the truth of salvation witnessed by Christ”[10]), but the objective (de Wette, Wiesinger).

The connection between this and the preceding thought is brought out by Bengel’s words: timorem pudor comitatur; victo timore, fugit pudor malus.

ΜΗΔῈ ἘΜῈ ΤῸΝ ΔΈΣΜΙΟΝ ΑὐΤΟῦ] Paul places himself in immediate connection with the gospel, as he was a prisoner because of his witness of Christ; and the reason of the special mention of himself lies in the summons to Timothy to come to him at Rome.[11] Paul calls himself ΔΈΣΜΙΟς ΧΡΙΣΤΟῦ here and at Ephesians 3:1, Philemon 1:9, because he bore his bonds for Christ’s sake; or better, because “Christ (Christ’s cause) had brought him into imprisonment and was keeping him there” (Winer, p. 178 [E. T. p. 236]; Meyer on Ephesians 3:1; Wiesinger). The expression in Philemon 1:13 : ΔΕΣΜΟῚ ΤΟῦ ΕὐΑΓΓΕΛΊΟΥ, forbids the explanation: “a prisoner belonging to Christ.” Hofmann is inaccurate: “a prisoner whose bonds are part of his relation to Christ.”

ἈΛΛᾺ ΣΥΓΚΑΚΟΠΆΘΗΣΟΝ Τῷ ΕὐΑΓΓΕΛΊῼ] “but suffer with (sc. me) for the gospel;” the verb, occurring only here and perhaps at 2 Timothy 2:3 (the simple form at 2 Timothy 2:9, 2 Timothy 4:5; Jam 5:13), is limited more precisely by the reference to the previous ἐμέ. Luther (“suffer with the gospel, as I do”) refers the ΣΥΝ to the dative following; but against this there is the unsuitable collocation of person and thing. Chrysostom rightly says: ΣΥΓΚΑΚΟΠΆΘΗΣΟΝ, ΦΗΣῚ, Τῷ ΕὐΑΓΓΕΛΊῼ, ΟὐΧ Ὡς ΤΟῦ ΕὐΑΓΓΕΛΊΟΥ ΚΑΚΟΠΑΘΟῦΝΤΟς, ἈΛΛᾺ ΤῸΝ ΜΑΘΗΤῊΝ ΔΙΕΓΕΊΡΩΝ ὙΠῈΡ ΤΟῦ ΕὐΑΓΓΕΛΊΟΥ ΠΆΣΧΕΙΝ. The dative Τῷ ΕὐΑΓΓ. is to be taken as dativus commodi (Mack, Matthies, Wiesinger, van Oosterzee, Plitt, Hofmann), as in Php 1:27 : ΣΥΝΑΘΛΟῦΝΤΕς Τῇ ΠΊΣΤΕΙ ΤΟῦ ΕὐΑΓΓΕΛΊΟΥ; in Hebrews 11:25 : ΣΥΓΚΑΚΟΥΧΕῖΣΘΑΙ Τῷ ΛΑῷ, the dative has another meaning.

ΚΑΤᾺ ΔΎΝΑΜΙΝ ΘΕΟῦ] These words do not belong, as Heinrichs thinks possible, to Τῷ ΕὐΑΓΓΕΛΊῼ, in the sense: doctrina cui inest ΔΎΝΑΜΙς ΘΕΟῦ, but to the preceding verb. The meaning, however, is not: “strengthened through God’s aid” (Heydenreich), but ΚΑΤΆ denotes the suitability: “in accordance with the power of God which is effectual in thee,” or “which will not fail thee” (Hofmann). ΔΎΝΑΜΙς ΘΕΟῦ is not here “the power produced by God,” nor is it “God’s own power” (Wiesinger), in the sense of an abstract idea apart from its actual working in the believer.

[10] Hofmann for this explanation appeals wrongly to 1 Corinthians 1:6; 1 Corinthians 2:1; besides, μαρτύριον does not mean “truth of salvation,” unless it is so defined.

[11] Wiesinger: “Here the twofold contents of the epistle are set forth as the theme; for the contents of the epistle are simply the general duties laid on Timothy as a preacher of the gospel, and the particular service of love which he was to render to the imprisoned apostle.”

2 Timothy 1:8. μὴ οὖν ἐπαισχυνθῇς: The Saying of Jesus (Mark 8:38 = Luke 9:26) was probably in St. Paul’s mind. He alludes to it again, 2 Timothy 2:12. The aor. subj. with μὴ forbids the supposition that Timothy had actually done what St. Paul warns him against doing (Winer-Moulton, Grammar, p. 628, and J. H. Moulton, Grammar, vol. i. p. 122 sq.). See note on 1 Timothy 4:14. Personal appeals are a feature of this epistle cf. 2 Timothy 1:13, 2 Timothy 2:3; 2 Timothy 2:15, 2 Timothy 3:14, 2 Timothy 4:1-2; 2 Timothy 4:5.

τὸ μαρτύριον τ. Κυρίου: Testimony borne by our Lord, His words, His ethical and spiritual teaching, by which Christianity has influenced the ideals and practice of society. The gen. after μαρτύριον is best taken as subjective. See 1 Corinthians 1:6; 1 Corinthians 2:1; 2 Thessalonians 1:10.

τοῦ Κυρίου ἡμῶν: See note on 1 Timothy 1:14.

ἐμὲ τὸν δέσμιον αὐτοῦ: This does not mean one made prisoner by the Lord, but one who belongs to the Lord and is a prisoner for His sake. There is nothing figurative about δέσμιος. St. Paul calls himself ὁ δέσμ. τ. Χρ. Ἰησ. in Ephesians 3:1, δέσμ. Χρ. Ἰησ. Philemon 1:1; Philemon 1:9. The idea is more clearly expressed in ὁ δέσμ. ἐν Κυρίῳ Ephesians 4:1. He is a prisoner; he is also “in Christ”. The expression also suggests the thought that his earthly imprisonment is ordered by the Lord, not by man. The present captivity is alluded to again in 2 Timothy 1:16 and 2 Timothy 2:9. It is not the same figure as in 2 Corinthians 2:14, “God which always leadeth us in triumph in Christ” as His captives. See Lightfoot on Colossians 2:15.

συνκακοπάθησον τῷ εὐαγγελίῳ: Join us [the Lord and me] in our sufferings for the Gospel’s sake. More than once in this epistle St. Paul declares that he is suffering (πάσχω, 2 Timothy 1:12; κακοπαθῶ, 2 Timothy 2:9). He has said, “Be not ashamed … of me”; but he has just coupled the testimony of the Lord with his own; and further on (2 Timothy 2:8) Jesus Christ is noted as the great illustration of the law, “No cross, no crown”. See note there. It is best then to give a wider reference than μοι to the συν in συνκακοπάθ. The R.V., Suffer hardship with the gospel is needlessly harsh. The dat. τῷ εὐαγγελίῳ is the dativus commodi.

κατὰ δύναμιν θεοῦ must be connected with συνκακοπάθ.; and this suggests that the power of God here means power given by God, as in 2 Corinthians 6:7, 1 Peter 1:5, “the power that worketh in us” (Ephesians 3:20), the assured possession of which would brace Timothy to suffer hardship. Alf. and Ell., following Bengel, take it subjectively: the power of God displayed in our salvation (as in Romans 1:16; 1 Corinthians 1:18; 1 Corinthians 1:24; 1 Corinthians 2:5; 2 Corinthians 13:4). But St. Paul could scarcely exhort Timothy to display a degree of fortitude comparable to God’s active power. The next verse, τοῦ σώσαντος, κ.τ.λ., is not a detailed description of God’s power to save, but a recalling of the fact that Timothy had actually experienced God’s saving grace in the past. This consideration would stimulate Timothy to play the man.

2 Timothy 1:8 to 2 Timothy 2:2. The leading thoughts in this section are (a) the Day of reward and judgment which is surely coming (2 Timothy 1:12; 2 Timothy 1:18), (b) the unreasonableness therefore of cowardly shame (2 Timothy 1:8; 2 Timothy 1:12; 2 Timothy 1:16), and (c) the necessity that Timothy should guard the deposit and hand it on (2 Timothy 1:14 to 2 Timothy 2:2).

Be not ashamed, therefore, of the Gospel to which our Lord was not ashamed to testify; nor be ashamed of me, who am in prison because of testimony borne to Him and it. Share our sufferings in the strength given by God, whose power is displayed in the Gospel of life of which I was appointed a preacher. This is the direct cause of my present lot; but I am not ashamed; for I know the power of Him to whom I have committed myself in trust. Do you imitate His faithfulness: guard the deposit committed to you. I am not asking you to do more than some others have done. You know Onesiphorus and his work as well as I do. When all turned their backs on me, he was not ashamed to make inquiries for me; and, finding me in prison, he constantly cheered me by his visits. May God bless him and his! Do you, then, welcome the strengthening grace of Christ, and provide for a succession of faithful teachers to preserve intact the sacred deposit of the faith.

8–12. Appeal to Timothy to be a brave Champion both of the saving work of Christ and of the suffering witness of St Paul

8. Be not thou therefore ashamed] Omit ‘thou’ here, and in ‘be thou partaker;’ the stress is on the ‘shame’ and ‘suffering,’ and no pronoun is expressed in Greek.

the testimony] For, in behalf of, the Cross of Christ, recalling the very words of Christ, when He first declared ‘the Cross,’ Luke 9:26, ‘whosoever shall be ashamed of me.’ ‘Testimony’ is the neuter word as in 1 Timothy 2:6 (see note). Here with gen. objective, though in 2 Thessalonians 1:10 with gen. subjective ‘our testimony unto you.’

our Lord] The phrase occurs only here and in 1 Timothy 1:14, in St Paul; but is used also by St Peter, 2 Peter 3:15, ‘the longsuffering of our Lord,’ and in Hebrews 7:14, ‘our Lord sprang out of Juda.’

Both quasi-imperative and imperative are aorist, and contrasted with present imperatives imply the taking up or not taking up a particular line of action in contrast with the continuing or not continuing some course. Whether or not Timothy had as yet shewn shame or cowardice, this exhortation delicately looks only to the future. Winer, § 56 b.

me his prisoner] See Introduction, p. 44.

partaker of the afflictions of the gospel] Vulg., Th. Mops. (true reading), ‘collabora Euangelio.’ R.V. suffer hardship with the gospel. The exact form occurs 2 Timothy 2:2 with no case attached: the thought in both places is the same, and is again elaborated in the rhythmical refrain of 2 Timothy 2:11-12. Fellowship with Christ, with the Gospel, with St Paul—it is all one and the same thing. ‘With the Gospel’ is more natural than ‘for the Gospel,’ which would need a preposition, ‘in behalf of,’ ‘for the sake of,’ ‘in or ‘unto’ according to N.T. usage. For the personifying, which is quite in St Paul’s manner, compare Titus 2:5, ‘that the word of God be not blasphemed;’ Romans 10:16, ‘they did not all obey the Gospel;’ Php 4:14, ‘ye had fellowship with my affliction;’ and especially Php 1:27, ‘with one soul striving together with the faith of the Gospel.’

according to the power of God] Looks back to 2 Timothy 1:7; God, who giveth, hath power.

2 Timothy 1:8. Μὴ οὖν ἐπαισχυνθῇς, be not thou therefore ashamed) Shame is the companion of fear; if fear be overcome, false shame flees away. Comp. 2 Timothy 1:12; 2 Timothy 1:16, where Paul proposes his own example and that of Onesiphorus, adding, in conjunction with this, examples of a contrary character in 2 Timothy 1:15.—τοῦ Κυρίου ἡμῶν, of our Lord) A rare Antonomasia. Elsewhere Paul either omits our, or adds the name of Jesus Christ. Now, when he says our Lord, he places Him in opposition to Cæsar, whom his courtiers so called.—μηδὲ ἐμὲ, nor of me) The cause of the servants of God cannot be separated from the cause of God.—τὸν δέσμιον, His prisoner) Men are easily ashamed of those that are in prison, especially at Rome.—συγκακοπάθησον, but be thou partaker of the afflictions) Suffer afflictions [Endure hardness], ch. 2 Timothy 2:3-5 : and that too together with me and with the Gospel.—δύναμιν, power) This, which is far above all things beside, is nervously described, 2 Timothy 1:9-10; and at the same time the previous exhortation, 2 Timothy 1:8, is deduced from the subject itself, and derives its strength from the following description, 2 Timothy 1:9-10.—Θεοῦ, of God) Jesus Christ and the Holy Spirit are mentioned, 2 Timothy 1:13-14.

Verse 8. - Be not ashamed therefore for be not thou therefore ashamed, A.V.; suffer hardship with the gospel for be thou partaker of the afflictions of the gospel, A.V. Be not ashamed, etc. The exhortation based upon the previous statement. The spirit of power and love must show itself in a brave, unflinching acceptance of all the hardships and afflictions incident to a faithful execution of his episcopal office (comp. Romans 1:16). Suffer hardship with the gospel. This, of course, is a possible rendering, but an unnatural one, and not at all in harmony with the context. The force of σὺν in συγκακοπάθησον (only found here in the New Testament and in the R.T. of 2 Timothy 2:3) is manifestly to associate Timothy with St. Paul in the afflictions of the gospel. "Be a fellow partaker with me of the afflictions," which is in obvious contrast with being ashamed of the testimony of the Lord and of the apostle his prisoner. The gospel (τῷ εὐαγγελιω); i.e. for the gospel, as Philippians 1:27, "striving for the faith of the gospel" (τῇ πίστει), and as Chrysostom explains it: Υπὲρ τοῦ εὐαγγελίου (Huther). According to the power of God; either "according to that spirit of power which God gave you at your ordination," or "according to the mighty power of God manifested in our salvation and in the resurrection of our Lord Jesus Christ." The latter seems to be what St. Paul had in his mind. Timothy ought to feel that this power was on his side. 2 Timothy 1:8Be not ashamed (μὴ ἐπαισχυνθῇς)

See on Luke 9:26.

Testimony (μαρτύριον)

See on 1 Timothy 2:6.

His prisoner (δέσμιον αὐτοῦ)

Paul styles himself the prisoner of the Lord, Ephesians 3:1; Ephesians 4:1, Plm 1:9. Only here in Pastorals. Not in a figurative sense, one who belongs to Christ, but one who is imprisoned because of his labors as an apostle of Christ. On Paul's supposed second imprisonment, see Introd. IV.

Be partaker of the afflictions (συνκακοπάθησον)

Only here and 2 Timothy 2:3. olxx, oClass. The compounded συν with, not with the gospel, as Rev., but with me. Share afflictions with me for the gospel.

According to the power of God

Which enables him to endure hardness. Connect with be partaker, etc.

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