2 Timothy 2:10. Διὰ τοῦτο] Bengel: “quia me vincto evangelium currit.” Heydenreich wrongly refers it at the same time to the reward to which 2 Timothy 2:8 alludes. The knowledge that the gospel is unfettered in its influence enables Paul to endure all things for the sake of the ἐκλεκτοί. Διὰ τοῦτο cannot be referred to what follows (Wiesinger), because of the διὰ τοὺς ἐκλεκτούς; it would be another thing if ἵνα κ.τ.λ. were joined immediately with ὑπομένω; but even in that case the “abrupt transition” would still be an objection.

πάντα ὑπομένω] ὑπομένειν does not denote suffering pure and simple, but the willing, stedfast endurance of it.

By adding to πάντα ὑπομένω the words διὰ τοὺς ἐκλεκτούς, explained by the succeeding clause, Paul declares that he patiently endured everything for the sake of the ἐκλεκτοί, because he knows that the gospel is not bound—is not made ineffectual—by his bonds. Were it otherwise, were the gospel hindered in its influence by his suffering, then he would not endure for the sake of the ἐκλεκτοί. Hofmann has no grounds, therefore, for thinking that the connection of διὰ τοῦτο with the sentence following it would give an impossible sense. It is wrong to supply καί before διὰ τ. ἐκλ. (Heydenreich), as if these words furnished an additional reason to that contained in διὰ τοῦτο.

οἱ ἐκλεκτοί] This name is given to believers, inasmuch as the deepest ground of their faith is the free choice of God (2 Timothy 1:9). Heydenreich leaves it indefinite whether “Christians already converted” are meant here, or “those elected to be future confessors of Christianity;” so, too, Matthies; de Wette, on the other hand, understands only the latter, whereas Grotius and Flatt think only of the former. The words themselves do not prove that Paul had any such distinction in mind; καὶ αὐτοί does not necessarily imply a contrast with present believers (de Wette), but may be quite well used in relation to the apostle himself, who was conscious of the σωτηρία attained in Christ (Wiesinger, van Oosterzee). Comp. especially Colossians 1:24, where the apostle places his suffering in relation to the ἐκκλησία, as the σῶμα τοῦ Χριστοῦ, of which the ἐκλεκτοί are members.[28] In how far the apostle bears his afflictions διὰ τοὺς ἐκλ., is told by the words: ἵνα καὶ αὐτοὶ σωτηρίας τύχωσι τῆς ἐν Χρ. Ἰησοῦ. The question how the apostle might expect this result from his πάντα ὑπομένειν, cannot be answered, by saying, with Heinrichs: “as he hoped to be freed from his sufferings;” the result was to be effected not by a release, but by the patient endurance of the suffering, inasmuch as this bore testimony to the genuineness and strength of his faith, not, as van Oosterzee thinks, because the apostle stedfastly continued to preach. The apostle’s suffering for the gospel was itself a preaching of the gospel. We must, of course, reject the notion that Paul regarded his sufferings as making atonement for sin, like those of Christ.

The addition μετὰ δόξης αἰωνίου points to the future completion of the salvation. It directs special attention to an element contained in the σωτηρία, and does not contrast the positive with the negative conception (Heydenreich).

[28] Hofmann rightly remarks: “The apostle names those towards whom he has to fulfil his calling, for the elect’s sake, because this designation denotes the heaviness of his responsibility, if he did not help those destined for salvation to that for which God ordained them.”

2 Timothy 2:10. διὰ τοῦτο: The knowledge that others had been, and were being, saved through his ministry was regarded by St. Paul as no small part of his reward. Thus, the Churches of Macedonia were his “crown,” as well as his “joy” (Php 4:1, 1 Thessalonians 2:19). He had already in sight his “crown of righteousness”. This consideration suggests that we should refer διὰ τοῦτο to what follows rather than to what immediately precedes (ὁ λόγος … δέδεται). So Alf., who cites in illustration Romans 4:16, 2 Corinthians 13:10, 1 Timothy 1:16, Philemon 1:15. On this view, we have completely displayed the conformity of Jesus Christ and of St. Paul to the conditions of success exemplified in the soldier, the athlete, and the field-labourer.

πάντα ὑπομένω: as Love does, 1 Corinthians 13:7. Ellicott rightly points out that Christian endurance is active, not passive: pain is felt as pain, but is recognised as having a moral and spiritual purpose.

διὰ τοὺς ἐκλεκτούς: St. Paul was much sustained by the thought that his labours and sufferings were, in the providence of God, beneficial to others (2 Corinthians 1:6; 2 Corinthians 12:15; Ephesians 3:1; Ephesians 3:13; Php 2:17; Colossians 1:24; Titus 1:1). “The elect” are those who, in the providence of God’s grace, are selected for spiritual privileges with a view directly to the salvation of others, as well as of themselves. The absolute phrase as here is found in Matthew 24:22; Matthew 24:24 = Mark 13:20; Mark 13:22; οἱ ἐκλεκτοὶ αὐτοῦ in Matthew 24:31 = Mark 13:27 (?), Luke 18:7; ἐκλεκτοὶ θεοῦ in Romans 8:33, Colossians 3:12, Titus 1:1; ὁ ἐκλεκτὸς ἐν Κυρίῳ in Romans 16:13.

καὶ αὐτοί: they also (as well as I). It would be no Paradise to St. Paul “to live in Paradise alone”. Compare his supreme expression of selflessness in Romans 9:3.

σωτηρίας μετὰ δόξης αἰωνίου: Salvation may be enjoyed in part in this life; it will be consummated in eternal glory. See ref., and 2 Corinthians 4:17.

10. Therefore I endure all things] Therefore, because ‘pains bring gains’; therefore, because (2 Timothy 2:3-9) as with Christ, so with His Church;

‘If the cross we meekly bear,

Then the crown we shall wear.’

Bengel and others do not go far back enough, trying wrongly to find the reason in the last clause alone. Alford seeing this turns ‘therefore’ into ‘for this reason,’ and joins it to what follows ‘that they may obtain,’ alleging the Apostle’s usage of the phrase in favour of this. But the passages he quotes, 1 Timothy 1:16, and Philemon 1:15, have both got other particles connecting with the preceding. And here we have none except ‘therefore’ itself. And St Paul just as frequently uses ‘therefore’ for the past; cf. Ephesians 5:17 ‘wherefore be ye not foolish,’ Ephesians 6:13 ‘wherefore take up the whole armour of God.’

The Greek word rendered ‘endure’ is our Lord’s word in His charge to the Seventy, Matthew 10:22, and in His discourse of the last things, Matthew 24:13; Mark 13:13 ‘He that endureth to the end the same shall be saved.’ St Paul has used the verb before twice only, cf. Romans 12:12 ‘rejoicing in hope, patient in tribulation,’ 1 Corinthians 13:7 ‘Charity … hopeth all things, endureth all things’; both which noble passages fully bear out the significance assigned to the word by Ellicott on 1 Thess. 1:13 ‘It does not mark merely the endurance, the “sustinentiam” Vulg., or even the “patientiam” (Clarom.), but the “perseverantiam” the brave patience with which the Christian contends against the various hindrances, persecutions and temptations that befall him in his conflict with the inward and outward world.’ It occurs again 2 Timothy 3:10.

for the elects’ sakes] For the sake of the Church; see note on Titus 1:1, where the words used at first for ‘Christians’ are discussed. The general purport is as in Colossians 1:24, where Lightfoot paraphrases’ I cannot choose but rejoice in my sufferings. Yes, I Paul the persecutor, I Paul the feeble and sinful, am permitted to supplement—I do not shrink from the word—to supplement the afflictions of Christ. My flesh is privileged to suffer for His body—His spiritual body, the Church’; and explains that this supplementing of Christ’s sufferings is ‘not in their sacrificial efficacy but their ministerial utility.’ ‘The Church is built up by repeated acts of self-denial in successive individuals and successive generations.’ So we see the old fire of the first captivity is burning up still more ardently as the end draws near. ‘The salvation which is in Christ Jesus’ is for him at hand; the faith is kept. What still he can, that he will, do and bear, that their salvation also may be assured; and that Timothy his son will surely also both practise and preach.

sakes] R.V. gives ‘sake,’ perhaps better as the interest of the whole Church ‘the one body’ was one and the same. Otherwise, the plural may still be used, as e.g. in ‘for all your sakes.’ ‘Sake’ is the same as the German ‘sache,’ ‘res,’ ‘thing,’ ‘account,’ ‘cause at law.’ Cf. the phrase ‘for old sake’s sake.’

that they may also obtain] The ‘also’ is intended in the English of a.d. 1611 to qualify ‘they’ as well as the verb; in the more precise English of a.d. 1881 R.V. writes ‘they also.’ So the looser use of ‘also’ has been altered Matthew 26:71, ‘this fellow was also with Jesus,’ into ‘this man also was with Jesus.’ The more exact use two verses later ‘thou also art one of them,’ shews that the A.V. translators exercised a literary freedom in the matter. The O.T. revisers have left Zechariah 8:21 ‘I will go also.’ The N.T. revisers who have altered Mark 2:28, John 5:19, 1 Corinthians 9:8 have not ventured to alter John 12:26; John 14:3.

with eternal glory] The thought is the same as in 2 Corinthians 4:17; the affliction, light and for the moment, worketh glory, an eternal weight of glory.

2 Timothy 2:10. Διὰ τοῦτο, for this cause) because the Gospel runs forward, while I am bound.—σωτηρίας—μετὰ δόξης, salvation—with glory) There is an exquisite propriety in the words: σωτηρία, salvation, viz. the deliverance from evil, is the privilege of those receiving faith: δόξα, glory, viz. the abundance of good things, is the privilege of those reaching the goal, Acts 2:47; Romans 8:24; Romans 8:21 : [comp. Psalm 84:12.]

Verse 10. - Sake for sakes, A.V.; also may for may also, A.V. Therefore (διὰ τοῦτο); for this cause. Some (Wiesinger, Alford, etc.) refer this to what follows, viz. "that the elect may obtain the salvation," etc., after the model of 1 Timothy 1:16 and Philemon 1:15, where διὰ τοῦτο clearly refers to the words which follow. But the interposition of the words, διὰ τοὺς ἐκλεκτούς, is strongly adverse to this view. It seems, therefore, rather to refer collectively to all the considerations which he had just been urging upon Timothy, perhaps especially the last, of the resurrection of Christ, which he now again enforces by his own example of willing suffering in order that the elect may obtain the eternal salvation which is in Jesus Christ - adding, in vers. 11 and 12, the encouragement to suffering derived from the "faithful saying." I endure (ὑπομένω); the exact force of which is seen in the substantive ὑπομονή, patience, so frequently attributed to the suffering saints of God. 2 Timothy 2:10Therefore (διὰ τοῦτο)

Because I know that God is carrying on his work.

That they may also (ἵνα καὶ αὐτοὶ)

More correctly, they also may, etc. Also, as well as myself.

Obtain the salvation (σωτηρίας τύχωσιν)

The phrase N.T.o. Paul has περιποίησις σωτηρίας obtaining of salvation, 1 Thessalonians 5:9.

Which is in Christ Jesus

The phrase salvation which is in Christ Jesus, N.T.o. For other collocations with in Christ Jesus in Pastorals, see 1 Timothy 1:14; 1 Timothy 3:13; 2 Timothy 1:1, 2 Timothy 1:9, 2 Timothy 1:13; 2 Timothy 2:3, 2 Timothy 2:15.

With eternal glory (μετὰ δόξης αἰωνίου)

The phrase eternal glory only here and 1 Peter 5:10. Paul has αἰώνιον βάρος δόξης eternal weight of glory, 2 Corinthians 4:17. Glory here is the eternal reward of Christians in heaven.

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