2 Timoteo 1:7 Commento

In this chapter, after the inscription and salutation, the apostle expresses his great affection for Timothy, and highly commends him; exhorts him to various things relating to his office, as a preacher of the Gospel; and concludes with taking notice of the kindness shown him by Onesiphorus. The inscription and salutation are in Ti2 1:1 and then follows the preface to the epistle, in which the apostle testifies his great love to Timothy, and commends him; by declaring his thankfulness to God, that he had reason always to remember him in his prayers; by his desire to see him again, who had shed so many tears for him, that his joy might be filled; and by taking notice of his unfeigned faith, the same with that which had dwelt in his ancestors, Ti2 1:3. And then he proceeds to exhort him to the exercise and improvement of his ministerial gift; to show a fortitude of mind, and a manly spirit in the cause of Christ; and to suffer cheerfully for the sake of it, Ti2 1:6 and in order to animate and encourage him to the same, he gives a summary of the Gospel, as containing in it the great doctrines of salvation, and eternal life, according to the free grace of God through Jesus Christ, Ti2 1:9 and observes, that he himself was appointed a preacher of it to the Gentiles, Ti2 1:11 and instances in himself, as suffering for it, without being ashamed; and as having a strong confidence in Christ, as able to keep him, and what he had committed to him, Ti2 1:12 and then returns to his exhortation to Timothy to hold fast the Gospel of Christ; to which he urges him from the consideration of the nature and value of it, being a form of sound words, and that famous good thing, and of the means and manner in which he came to the knowledge of it; and chiefly from its being committed to him by the Holy Ghost, that dwelt in him; and also because of the general defection of the Asian professors from it, Ti2 1:13 but he excepts one person, Onesiphorus by name, whom he commends for his kindness to him both at Ephesus and at Rome; and therefore entreats of the Lord mercy, both for him and his house, at the great day, Ti2 1:16.

For God hath not given us the spirit of fear,.... A pusillanimous, cowardly spirit, so as to be afraid of men or devils, of what they will say or do; and so as to be discouraged in, sink under, or be deterred from the work of the Lord, the preaching of the Gospel, opposing the errors of false teachers, and reproving men for their sins, and doing other parts of the ministerial function; such a spirit is not from God, and such a fear brings a snare: but of power, and such is the Spirit of God, who is called "power from high"; Luk 24:49 by which the minds of Christ's servants are fortified against reproaches and persecutions for his sake, and are strengthened to resist Satan's temptations, to endure hardness as good soldiers of Christ, to quit themselves like men, in opposition to false teachers, and to do the will and work of God: and of love; to God, and Christ, and his church, and which is a fruit of the Holy Spirit; and such who have it seek not their own ease and credit, but the glory of God, the interest of Christ, and the good of souls; and having such a spirit, and fired with such love, they are not easily intimidated by the adversary; and of a sound mind: in the principles and doctrines of the Gospel; and which shows itself in a prudent conduct and behaviour; in sobriety, moderation, temperance, purity, and honesty; all which may be signified by the word here used: and these who have such dispositions and qualities from God, will not easily give way to the enemies of religion, or decline their duty for fear of them.

"For God hath not given us the spirit of bondage again to fear; but of power, and love, and of a sound mind. Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy. Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."

"Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner; " for he had said before: "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." For we suffer with power from love toward God, and with a sound mind, when we suffer for our blamelessness.

"For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness. For to many He gives a spirit of fear, as we read in the wars of the Kings. "A spirit of fear fell upon them." (Ex. xv. 16?) That is, he infused terror into them. But to thee He has given, on the contrary, a spirit of power, and of love toward Himself. This, then, is of grace, and yet not merely of grace, but when we have first performed our own parts. For the Spirit that maketh us cry, "Abba, Father," inspires us with love both towards Him, and towards our neighbor, that we may love one another. For love arises from power, and from not fearing. For nothing is so apt to dissolve love as fear, and a suspicion of treachery. "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind": he calls a healthy state of the soul a sound mind, or it may mean sobriety of mind, or else a sobering of the mind, that we may be sober-minded, and that if any evil befall us, it may sober us, and cut off superfluities.

Just as a man would not have wisdom, understanding, counsel, fortitude, knowledge, piety and fear of God unless, according to the prophet’s words, he had received “the spirit of wisdom and of understanding, of counsel and of fortitude, of knowledge and of godliness, and of fear of God,” and just as he would not have power and love and sobriety, except by receiving the Spirit of whom the apostle speaks, “We have not received the spirit of fear but of power and love and sobriety,” so also he would not have faith unless he received the spirit of faith.

Grace was given to us so that we might not be afraid but love all the more steadily.

Therefore there are two degrees of fear. The one is for beginners—that is, for those who are still under the yoke and under servile dread. In regard to this it is said, “The slave shall fear his master.” And in the Gospel, “I no longer call you servants, because a servant does not know what his master is doing.” And consequently he says, “The slave does not remain in the house forever; the son remains forever.” For he is instructing us to pass from the fear of punishment to the fullest freedom of love and to the confidence of the friends and sons of God. And the blessed apostle, who had long since passed beyond the degree of servile fear, thanks to the power of the Lord’s love, disdains lower things and professes that he has been endowed with greater goods.

They said that Dioscorus of Namisias made his bread out of barley, and his soup out of lentils. Every year he made one particular resolution: either not to meet anyone for a year, or not to speak, or not to taste cooked food, or not to eat any fruit, or not to eat vegetables. This was his system in everything. He made himself master of one thing, and then started on another, and so on each year... They said of Helladius that he lived twenty years in his cell, and did not once raise his eyes to look at the roof.

For God has not given us a spirit of fear, but of power and of love and of discipline. How then shall I rekindle the gift of God? If I stand honorable against temptations. For God has not given us a spirit of fear. For there is a spirit or gift of fear, as it is said in the books of the Kings: And the spirit of fear fell upon them, where it was altogether necessary to fear. (2 Chron. 17:10) But to us, Paul says, a gift of power has been given. but of power. Which is against temptations. and of love. Which is towards the brethren. and of discipline. Concerning a proper life. And in all these things, we must also include our own eagerness.

That is, we did not receive the spirit in order to be timid, but in order to be strong in temptations and to have boldness. To many God also gives a spirit of fear, as it is written in the book of Exodus: "Let fear fall upon them" (Ex. 15:16), that is, God instilled fear in them. Of love both toward God and toward neighbors. For even to love God as Father we have from the Spirit, who causes us to cry out: "Abba, Father" (Rom. 8:15). And to remain steadfast in love toward neighbors is a gift proceeding from Divine power; stumbling blocks, on the contrary, proceed from cowardice and faintheartedness. However, we too must first of all show that which depends on ourselves. Or: that we might be prudent, of sound mind, in a healthy state; or: that we might be sober-minded in our spirit, and if some trial befalls us, we would accept it for our guidance; or: that we might also bring others to their senses and teach them reason.

Then when he says, God has not given us the spirit of fear, he gives the reason for his admonition, and it is based on the nature of a divine task. For one who accepts a post should act in accordance with its demands. Therefore, we should serve God according to the nature of his gifts. But there are two spirits: the spirit of this world, and the Spirit of God; and these are different. For spirit signifies love, because the name 'spirit' suggests an impulsion; and love impels. But love is of two kinds: the love of God, which comes through the Spirit of God; and love of the world, which comes through the spirit of the world: now we have received not the spirit of this world, but the Spirit that is of God (1 Cor 2:12). But the spirit of the world makes one love the good things of the world and fear temporal evils. This is why he says, for God has not given us the spirit of fear, namely, of worldly fear, because God removes this from us: do not fear them that kill the body (Matt 10:28). But there is another spirit of the fear of the Lord, and it is holy, because it makes us fear God; and this fear is without punishment and without offense, and comes from God: fear him that can destroy both soul and body in hell (Matt 10:28). Then he adds, but of power, because by the Holy Spirit we are protected against evils; and this by the virtue of courage against the adversities of the world: stay you in the city, till you be endued with power from on high (Luke 24:49). Likewise, we are directed in the good, because our loves are put in order by charity, when one refers to God all that he loves; hence he says, and of love: he that loves not, abides in death (1 John 3:14). Also in regard to external goods; hence he says, and of sobriety, i.e., of all temperance, by observing due moderation in the use of this world's goods: we should live soberly, and justly, and godly in this world (Titus 2:12); it behoveth a bishop to be blameless, the husband of one wife, sober (1 Tim 3:2).

Paul's address to Timothy, and declaration of his affection for him, Ti2 1:1-4. His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, Ti2 1:5. He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, Ti2 1:6-8. How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, Ti2 1:9, Ti2 1:10. The apostle's call to preach it, and the persecutions which he had been obliged in consequence to endure, Ti2 1:11, Ti2 1:12. Timothy is exhorted to hold fast the form of sound words, Ti2 1:13, Ti2 1:14. And is informed of the apostasy of several in Asia: and particularly of Phygellus and Hermogenes, Ti2 1:15. And of the great kindness of Onesiphorus to the apostle in his imprisonment, Ti2 1:16-18.

God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind. Instead of δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of Bondage - but of power, δυναμεως, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, σωφρονισμου, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.

This Epistle is the last testament and swan-like death song of Paul [BENGEL]. 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 Ti2 1:10; Ti2 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 (Ti2 1:8).

For, &c.--implying that Timothy needed the exhortation "to stir up the gift of God in him," being constitutionally "timid": "For God did not give us (so the Greek, namely, at our ordination or consecration) the spirit of fear." The spirit which He gave us, was not the spirit of timidity (literally, "cowardice," which is weakness), but of "power" (exhibited in a fearless "testimony" for Christ, Ti2 1:8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Luk 24:49; Act 1:8; compare Act 6:6, "full of faith and of the Holy Ghost," with Ti2 1:8, "full of faith and power." Fear is the result of "the spirit of bondage" (Rom 8:15). Fear within exaggerates the causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting power; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (Jo1 4:18). love--which moves the believer while "speaking the truth" with power, when giving his testimony for Christ (Ti2 1:8), at the same time to do so "in love" (Eph 4:15). a sound mind--The Greek, is rather, "the bringing of men to a sound mind" [WAHL]. BENGEL supports English Version, "a sound mind," or "sober-mindedness"; a duty to which a young man like Timothy especially needed to be exhorted (Ti2 2:22; Ti1 4:12; Tit 2:4, Tit 2:6). So Paul urges him, in Ti2 2:4, to give up worldly entanglements, which as thorns (Luk 8:14) choke the word. These three gifts are preferable to any miraculous powers whatever.