Teks -- 2 Timothy 1:1-3 (NET)

Salutation

1:1 From Paul, an apostle of Christ Jesus by the will of God, to further the promise of life in Christ Jesus, 1:2 to Timothy, my dear child. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Thanksgiving and Charge to Timothy

1:3 I am thankful to God, whom I have served with a clear conscience as my ancestors did, when I remember you in my prayers as I do constantly night and day.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Ti 1:1 - According to the promise of the life which is in Christ Jesus

According to the promise of the life which is in Christ Jesus ( kat' epaggelian zōēs tēs en Christōi Iēsou ).

"With a view to the fulfilment of the promise."See note on Tit 1:1 for this same use of kata . For kat' epaggelian see Gal 3:29. See 1Ti 4:8 for the phrase "promise of life."Here or there "life that in Christ Jesus"includes the present as well as the future.

Robertson: 2Ti 1:2 - Beloved

Beloved ( agapētoi ).

Instead of gnēsiōi (genuine) in 1Ti 1:2. He had already called Timothy agapēton (verbal adjective of agapaō ) in 1Co 4:17, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.

Robertson: 2Ti 1:3 - I thank

I thank ( charin echō ).

"I have gratitude."As in 1Ti 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luk 17:9; Act 2:47. Charis in doxologies Paul uses (1Co 15:57; 2Co 2:14; 2Co 8:16; 2Co 9:15; Rom 6:17; Rom 7:25). His usual idiom is eucharistō (1Co 1:4; Rom 1:8; Phm 1:4; Phi 1:3) or eucharistoumen (1Th 1:2; Col 1:3) or ou pauomai eucharistōn (Eph 1:16) or eucharistein opheilomen (2Th 1:3).

Robertson: 2Ti 1:3 - Whom I serve from my forefathers

Whom I serve from my forefathers ( hōi latreuō apo progonōn ).

The relative hōi is the dative case with latreuō (see note on Rom 1:9 for this verb), progressive present (I have been serving). For progonōn (forefathers) see note on 1Ti 5:4. Paul claims a pious ancestry as in Act 24:14; Act 26:5; Gal 2:14; Phi 3:4-7.

Robertson: 2Ti 1:3 - In a pure conscience

In a pure conscience ( en katharāi suneidēsei ).

See note on 1Ti 1:5; note on Act 23:1.

Robertson: 2Ti 1:3 - Unceasing

Unceasing ( adialeipton ).

Late and rare compound, in N.T. only here and Rom 9:2 which see. The adverb adialeiptōs is more frequent (in the papyri, literary Koiné, 1Th 1:2; Rom 1:9). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing."The use of adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1Th 1:3; 1Th 2:13; 1Th 5:17; Rom 1:9).

Robertson: 2Ti 1:3 - Remembrance

Remembrance ( mneian ).

Old word, in N.T. only Pauline (seven times, 1Th 1:2; Rom 1:9; Phi 1:3).

Vincent: 2Ti 1:1 - An apostle by the will of God

An apostle by the will of God

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

Vincent: 2Ti 1:1 - According to the promise, etc

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, Act 13:23; Gal 3:29. Ἑπαγγελία , primarily announcement , but habitually promise in N.T. In Pastorals only here and 1Ti 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.

Vincent: 2Ti 1:1 - Of life which is in Christ Jesus

Of life which is in Christ Jesus

The phrase promise of life only here and 1Ti 4:8. o P. Life in Christ is a Pauline thought. See Rom 8:2; 2Co 4:10; Rom 6:2-14; Gal 2:19, Gal 2:20; Col 3:4; Phi 1:21. It is also a Johannine thought; see Joh 1:4; Joh 3:15; Joh 6:25; Joh 14:6; 1Jo 5:11.

Vincent: 2Ti 1:2 - Dearly beloved

Dearly beloved ( ἀγαπητῷ )

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

Vincent: 2Ti 1:3 - I thank God

I thank God ( χάριν ἔχω τῷ θεῷ )

Lit. I have thanks to God . The phrase in Luk 17:9; Act 2:47; o P. unless 2Co 1:15; 1Ti 1:12; Heb 12:28; 3Jo 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.

Vincent: 2Ti 1:3 - I serve

I serve ( λατρεύω )

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

Vincent: 2Ti 1:3 - From my forefathers

From my forefathers ( ἀπὸ προγόνων )

Πρόγονος , Pasto . See on 1Ti 5:4. The phrase N.T.o . For the thought, comp. Act 14:14; Phi 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, Gal 1:13, Gal 1:14.

Vincent: 2Ti 1:3 - With pure conscience

With pure conscience ( ἐν καθαρᾷ συνειδήσει )

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

Vincent: 2Ti 1:3 - That without ceasing

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 (2Ti 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 Rom 9:2. Ἁδιαλείπτως , Rom 1:9; 1Th 1:3; 1Th 2:13; 1Th 5:17.

Vincent: 2Ti 1:3 - I have remembrance

I have remembrance ( ἔχω τὴν μνείαν )

The phrase once in Paul, 1Th 3:6. Commonly, μνείαν ποιοῦμαι I make mention , Rom 1:9; Eph 1:16; 1Th 1:2; Phm 1:4.

Vincent: 2Ti 1:3 - Night and day

Night and day ( νυκτὸς καὶ ἡμέρας )

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

Wesley: 2Ti 1:3 - Whom I serve from my forefathers

That is, whom both I and my ancestors served.

Wesley: 2Ti 1:3 - With a pure conscience

He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.

JFB: 2Ti 1:1

This Epistle is the last testament and swan-like death song of Paul [BENGEL].

JFB: 2Ti 1:1 - according to the promise of life . . . in Christ

Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith . . . in hope of eternal life . . . promise," &c. (Tit 1:1-2). This "promise of life in Christ" (compare 2Ti 1:10; 2Ti 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (2Ti 1:8).

JFB: 2Ti 1:2 - my dearly beloved son

In 1Ti 1:2, and Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." ALFORD sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (2Ti 1:6). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See TRENCH [Greek Synonyms of the New Testament].

JFB: 2Ti 1:3 - I thank

Greek, "I feel gratitude to God."

JFB: 2Ti 1:3 - whom I serve from my forefathers

Whom I serve (Rom 1:9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, &c., whom he calls "the fathers," not "progenitors" as the Greek is here; Rom 9:5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Act 23:1; Act 24:14; Act 26:6-7; Act 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Mal 4:6; Luk 1:17; Rom 11:23-24, Rom 11:28). Probably Paul had, in his recent defense, dwelt on this topic, namely, that he was, in being a Christian, only following his hereditary faith.

JFB: 2Ti 1:3 - that . . . I have remembrance of thee

"how unceasing I make my mention concerning thee" (compare Phm 1:4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timothy is in faith (2Ti 1:5) and graces; compare Rom 1:8-9, from which supply the elliptical sentence thus, "I thank God (for thee, for God is my witness) whom I serve . . . that (or how) without ceasing I have remembrance (or make mention) of thee," &c.

JFB: 2Ti 1:3 - night and day

(See on 1Ti 5:5).

Clarke: 2Ti 1:1 - Paul an apostle

Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - an extraordinary ambassador from heaven. He had his apostleship by the will of God - according to the counsel and design of God’ s infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.

Clarke: 2Ti 1:2 - To Timothy, my dearly beloved son

To Timothy, my dearly beloved son - See the note on 1Ti 1:2.

Clarke: 2Ti 1:3 - Whom I serve from my forefathers

Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him

Clarke: 2Ti 1:3 - With pure conscience

With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church

Clarke: 2Ti 1:3 - Without ceasing I have remembrance of thee

Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for Others. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbor as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

Calvin: 2Ti 1:1 - Paul an Apostle // Of Jesus Christ by the will of God // According to the promise of life // Which is in Christ Jesus

1.Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty titles in asserting his apostleship; for what purpose would it have served to employ these ornaments of language in writing to one who was fully convinced of the fact? He, therefore, lays claim to that authority over all which belonged to his public character and he does this the more diligently, because, being near death, he wishes to secure the approbation of the whole course of his ministry, ¹³⁵ and to seal his doctrine which he had labored so hard to teach, that it may be held sacred by posterity, and to leave a true portrait of it in Timothy.

Of Jesus Christ by the will of God First, according to his custom, he calls himself an “Apostle of Christ.” Hence it follows, that he does not speak as a private person, and must not be heard slightly, and for form’s sake, ¹³⁶ like a man, but as one who is a representative of Christ. But because the dignity of the office is too great to belong to any man, except by the special gift and election of God, he at the same time pronounces a eulogy on his calling, by adding that he was ordained by the will of God His apostleship, therefore, having God for its author and defender, is beyond all dispute.

According to the promise of life That his calling may be the more certain, he connects it with the promises of eternal life; as if he had said, “As from the beginning God promised eternal life in Christ, so now he has appointed me to be the minister for proclaiming that promise.” Thus also he points out the design of his apostleship, namely, to bring men to Christ, that in him they may find life.

Which is in Christ Jesus He speaks with great accuracy, when he mentions that “the promise of life” was indeed given, in ancient times, to the fathers. (Act 26:6.) But yet he declares that this life is in Christ, in order to inform us that the faith of those who lived under the Law must nevertheless have looked towards Christ; and that life, which was contained in promises, was, in some respects, suspended, till it was exhibited in Christ.

Calvin: 2Ti 1:2 - My beloved son // Grace, mercy

2.My beloved son By this designation he not only testifies his love of Timothy, but procures respect and submission to him; because he wishes to be acknowledged in him, as one who may justly be called his son, ¹³⁷ The reason of the appellation is, that he had begotten him in Christ; for, although this honor belongs to God alone, yet it is also transferred to ministers, whose agency he employs for regenerating us.

Grace, mercy The word mercy, which he employs here, is commonly left out by him in his ordinary salutations. I think that he introduced it, when he poured out his feelings with more than ordinary vehemence. Moreover, he appears to have inverted the order; for, since “mercy” is the cause of “grace,” it ought to have come before it in this passage. But still it is not unsuitable that it should be put after “grace”, in order to express more clearly what is the nature of that grace, and whence it proceeds; as if he had added, in the form of a declaration, that the reason why we are loved by God is, that he is merciful. Yet this may also be explained as relating to God’s daily benefits, which are so many testimonies of his “mercy”; for, whenever he assists us, whenever he delivers us from evils, pardons our sins, and bears with our weakness, he does so, because he has compassion on us.

Calvin: 2Ti 1:3 - I give thanks // Whom I worship from my ancestors // In a pure conscience // In my prayers night and day

3.I give thanks The meaning usually assigned to these words is, that Paul “gives thanks to God,” and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: “Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;” for the particleὡς most frequently has that meaning; ¹³⁸ and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him (ἀδιάλειπτον) unceasing, because he never forgets him when he prays.

Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, “Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.” The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience It is certain that Paul’s conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. ¹³⁹ (Rom 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for “a pure conscience” is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

“I serve the God of my fathers, believing all things that are written in the law and in the prophets.” (Act 24:14.)

Again,

“And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.” (Act 26:6.)

Again,

“On account of the hope of Israel I am bound with this chain.” (Act 28:20.)

In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

Defender: 2Ti 1:2 - dearly beloved son

This epistle was Paul's last before his martyrdom, written from his prison cell in Rome. It is appropriate that it was written to his faithful disciple, Timothy. In his first epistle to Timothy, Paul called him his own son in the faith. In this, he calls him simply "my dearly beloved son." Paul had no real son of his own and Timothy's father was not a Christian, so they had grown to love each other like father and son."

TSK: 2Ti 1:1 - an // the promise

an : Rom 1:1; 2Co 1:1

the promise : Joh 5:24, Joh 5:39, Joh 5:40, Joh 6:40,Joh 6:54, Joh 10:28, Joh 17:3; Rom 5:21, Rom 6:23; 2Co 1:20; Eph 3:6; Tit 1:2; Heb 9:15; 2Pe 1:3, 2Pe 1:4; 1Jo 2:25, 1Jo 5:11-13

TSK: 2Ti 1:2 - Timothy // Grace

Timothy : 1Ti 1:2; Rom 12:19; Phi 4:1

Grace : Rom 1:7

TSK: 2Ti 1:3 - I thank // whom // with // that // night

I thank : Rom 1:8; Eph 1:16

whom : 2Ti 1:5, 2Ti 3:15; Act 22:3, Act 24:14, Act 26:4, Act 27:23; Gal 1:14

with : Act 23:1, Act 24:16; Rom 1:9, Rom 9:1; 2Co 1:12; 1Ti 1:5, 1Ti 1:19; Heb 13:8

that : Rom 1:9; 1Th 1:2, 1Th 1:3, 1Th 3:10

night : Luk 2:37

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ti 1:2 - See Poole on "1Ti 1:2"

See Poole on "1Ti 1:2" ; there he calls him his own son, testifying his relation, here his beloved son, to testify his affection to him. The salutation is the same with that in 1Ti 1:2 .

Poole: 2Ti 1:3 - Solution // That without ceasing I have remembrance of thee in my prayers night and day

Paul here by his forefathers either intends his immediate parents, or Abraham, Isaac, and Jacob; for he served the same God whom they served.

But how did Paul from his forefathers serve God with pure conscience, who was a native Jew, and zealous in that religion, in opposition to the faith of the gospel, which alone purifieth the heart? Act 15:9 .

Solution A pure conscience seemeth here to signify the same with Phi 3:6 , touching the righteousness which is in the law, blameless. Paul was strict to the rules of that religion which he professed, though that religion was not that which universally purifieth the heart. Or else his meaning is, that he at this time served that God who was the God of his forefathers, with a pure conscience.

That without ceasing I have remembrance of thee in my prayers night and day: he either thanketh God on the behalf of Timothy for his gifts and graces, or else he blesseth God, that had put it into his heart daily to remember Timothy in his prayers, Phm 1:4 ; by which expression he both lets us know the mutual duty of Christians to pray one for another, and also that when we find any inclinations to do our duty, we ought to acknowledge them to God, being not of ourselves sufficient to one good thought.

Haydock: 2Ti 1:3 - Whom I serve from my forefathers with a pure conscience

Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. (Witham)

Gill: 2Ti 1:1 - Paul an apostle of Jesus Christ // by the will of God // According to the promise of life which is in Christ Jesus

Paul an apostle of Jesus Christ,.... Not of men, nor by men, but by Jesus Christ, from whom he was sent; by whom he was qualified; in whose name he came, and ministered; and whom he preached. Of his name Paul, and of his office, as an apostle; see Gill on Rom 1:1 into which office he came

by the will of God; not by the will of man, no, not of the best of men, of James, Cephas, or John, or any of the other apostles; nor by his own will, he did not thrust himself into this office, or take this honour upon himself; nor was it owing to any merits of his, which he always disclaims, but to the will and grace of God; it was by the secret determining will of God, that he was from all eternity separated unto the Gospel of Christ; and it was by the revealed will of God to the church, that he, with Barnabas, was set apart to the ministry of the word; see Rom 1:1.

According to the promise of life which is in Christ Jesus; or "with respect unto it"; this points at the sum and substance, or subject matter, and end of his apostleship, for which this grace was given to him, which was to publish the free promise of life and salvation by Jesus Christ. By "life" here is meant, not this corporeal life, which, and a continuation of it, were promised in the covenant of works, on condition of man's obedience to it; but eternal life, the promise of which is a free promise made by God, of his own free sovereign will and pleasure, in the covenant of grace, from everlasting; and is an absolute and unconditional one, not at all depending upon the works of the law, or obedience to it; see Rom 14:16 and this promise is "in Christ", in whom all the promises are yea and arisen: for it was made before the world began, Tit 1:2 when the persons on whose account it was made were not in actual being; but Christ, their head and representative, then existed; and to him it was given, and into his hands was it put for them, where it is sure to all the seed; and not only the promise, but the life itself is in him, and which is here intended. Christ, as Mediator, asked it of his Father for all his people, and he gave it to him, where it is hid safe and secure. Christ is the Prince or author of life; he is the procuring cause of it; he was sent, and came, that his sheep might have it; he gave his flesh, his human nature for it; and by his sufferings and death removed all obstructions which sin had thrown in the way, and opened the way for their enjoyment of it; and he is the giver of it to as many as the Father has given him; nor is it to be had in any other way, or of any other; but of him; and it lies in the knowledge of him, communion with him, and conformity to him. Now it is the business, of Gospel ministers, not to direct persons to work for life, or to seek to obtain eternal life by their own works of righteousness, but to hold forth the word of life, or to show men the way of life and salvation by Christ alone.

Gill: 2Ti 1:2 - To Timothy, my dearly beloved son

To Timothy, my dearly beloved son,.... Not in a natural, but in a spiritual sense; and not on account of his being an instrument of his conversion, but by reason of that instruction in the doctrines of the Gospel which he gave him, it being usual to call disciples children; and he calls him so, because as a son, he, being young in years, served with him, and under him, as a father, in the Gospel of Christ; for whom he had a very great affection, on account of his having been a companion with him in his travels, and very useful to him in the ministry, and because of his singular and eminent gifts, great grace, religion, and holiness: Grace, mercy, and peace, &c. See Gill on 1Ti 1:2.

Gill: 2Ti 1:3 - I thank God // whom I serve from my forefathers with pure conscience // that without ceasing I have remembrance of thee in my prayers night and day

I thank God,.... After the inscription and salutation follows the preface to the epistle; which contains a thanksgiving to God upon Timothy's account, and has a tendency to engage his attention to what he was about to write to him in the body of the epistle. God is the object of praise and thanksgiving, both as the God of nature and providence, and as the God of all grace; for every good thing comes from him, and therefore he ought to have the glory of it; nor should any glory, as though they had not received it: and he is here described, as follows,

whom I serve from my forefathers with pure conscience; the apostle served God in the precepts of the law, as in the hands of Christ, and as written upon his heart by the Spirit of God, in which he delighted after the inward man, and which he served with his regenerated mind; and also in the preaching of the Gospel of Christ, in which he was very diligent and laborious, faithful and successful: and this God, whom he served, was the God of his "forefathers", of Abraham, Isaac, and Jacob, and of Benjamin, of whose tribe he was, and also of his more immediate ancestors. The Ethiopic version renders it, "from my original"; for though he preached the Gospel of Christ, and asserted the abrogation of the ceremonial law, yet he worshipped the one, true, and living God, the God of Israel, and was not an apostate from the true religion, as his enemies would insinuate: and this service of his was performed with a "pure conscience": every man has a conscience, but the conscience of every natural man is defiled with sin; and that is only a pure one, which is sprinkled and purged with the blood of Christ; and whereby a person is only fitted to serve the living God, without the incumbrance of dead works, and slavish fear, and with faith and cheerfulness; and such a conscience the apostle had, and with such an one he served God. For this refers not to his serving of God, and to his conscience, while a Pharisee and a persecutor; for however moral was his conduct and conversation then, and with what sincerity and uprightness soever he behaved, his conscience was not a pure one. He goes on to observe what he thanked God for,

that without ceasing I have remembrance of thee in my prayers night and day; that God had laid him upon his heart, and that he had such reason to remember him at the throne of grace continually. We learn from hence, that the apostle prayed constantly night and day; and if so great a man as he stood in need of continual prayer, much more we; and that in his prayers he was not unmindful of his friends, though at a distance from him; and in both these he is to be imitated: it becomes us to pray without ceasing: to pray always, and not faint and give out, to pray every day and night; and to pray for others as well as for ourselves, for all the saints, yea, for our enemies, as well as for our friends.