Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel.

“With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ "was made of the seed of David, according to the flesh," -which, therefore, was His own likewise.”

“"Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds." On what account is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by showing the advantage of sufferings, since Christ, our Master, Himself overcame death by suffering. Remember this, he says, and thou wilt have sufficient comfort. "Remember that Jesus Christ, of the seed of David, was raised from the dead." For upon that point many had already begun to subvert the dispensation, being ashamed at the immensity of God's love to mankind. For of such a nature are the benefits which God has conferred upon us, that men were ashamed to ascribe them to God, and could not believe He had so far condescended. "According to my Gospel." Thus he everywhere speaks in his Epistles, saying "according to my Gospel," either because they were bound to believe him, or because there were some who preached "another Gospel." (Gal. i. 6)”

“Let us believe in Christ crucified; but in him as the one who rose again on the third day. That's the faith that distinguishes us from them, distinguishes us from the pagans, distinguishes us from the Jews—the faith by which we believe that Jesus Christ has risen from the dead. The apostle says to Timothy, "Remember that Jesus Christ has risen from the dead, of the seed of David, according to my gospel." And again the same apostle, "Because if you believe in your heart," he says, "that Jesus is Lord, and confess with your lips that God raised him from the dead, you will be saved." This is the salvation, the wellbeing, the safety and the soundness, which I discussed yesterday. Whoever believes and is baptized will be saved. I know that you believe; you will be saved. Hold firmly in your hearts, profess it with your lips, that Christ has risen from the dead.”

“Above, the preparation for martyrdom was set forth; here the exhortation to it is set forth, and first he sets forth in advance the example of the reward; second, the example of martyrdom, at in which I labor; third, he shows the connection of the reward to martyrdom, at faithful is the saying. For the reward of the precious death of martyrdom is the glorious resurrection, the example of which preceded in Christ our head. And therefore he says be mindful, etc., as if to say: our Lord Jesus Christ — supply: keep him in mind against tribulations. Prov. 3:6: In all your ways think on him, and he will direct your steps. For there are many things to be thought about in him, but especially the resurrection. To this all things are ordered, and especially the whole state of the Christian religion. Rom. 10:9: If you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. And note that he says raised up, because although the Father raised him, yet he also rose by his own power, and he is the first of those rising, 1 Cor. 15:20. But because he rose according to human nature, and died, of the seed of David. Rom. 1:3: who was made to him of the seed of David according to the flesh, et cetera. According to my Gospel, that is, preached by me. 1 Cor. 15:1: But I make known to you the Gospel which I preached to you. He who preaches the Gospel is a minister of the Gospel, just as he who baptizes is a minister of Baptism. Yet it cannot be said "my Baptism," but "my Gospel" can be said thus. And this is so because exhortation and solicitude contribute much. Then, when he says in which I labor, he shows himself as an example of martyrdom, and first its punishment; second its cause, at therefore all things. Now he shows three things to be in the punishment, namely bitterness, reproach, and constancy. Bitterness, when he says in which, namely in preaching the Gospel, or for which I labor, that is, I am afflicted, and this even unto bonds, because when he wrote this epistle, he was at Rome in bonds. Eph., last chapter: the ministry of the Gospel, for which I act as ambassador in a chain. Reproach as regards unbelievers, when he says as an evildoer. For Christians then were reputed the worst. Lc. 9: Blessed will you be when men hate you, and separate you, and reproach you, et cetera. Christ too was condemned, as an evildoer. Is. 53:12: and he was reputed with the wicked. But he shows constancy, when he says but the word of God, et cetera. For although the body is bound, yet the word of God is not bound, because preaching came from the will of the apostle, which is free, especially on account of the efficacy of charity, which fears nothing. Rom. 8:38: For I am certain that neither death, nor life, et cetera. Because, as it is said in 1 Jn. 3:20, God is greater than our heart. And it is said that, existing in bonds, he converted many. Then, when he says therefore I endure all things, he shows the cause, because it is not the punishment that makes a martyr, but the cause. Now the cause of martyrdom is twofold, namely for the sake of divine honor, and the salvation of one's neighbor. For the sake of God indeed, because Rom. 8:36: for your sake we are put to death all the day long. For the salvation of neighbors, because he says here for the sake of the elect. Jn. 15:13: Greater love has no one, than that someone lay down his life for his friends. 1 Jn. 3:16: because he laid down his life for us, and we ought to lay down our lives for the brethren. And he says for the sake of the elect, because whatever good things happen, they redound especially to the good of the elect, not of the reprobate. And how? That they too may obtain salvation. But is the Passion of Christ sufficient? It must be said that it is, effectively, but the passion of the apostle was expedient in two ways. First, because it gave an example of persisting in the faith; second, because the faith was confirmed, and from this they were led to salvation. And this in Christ, that is, which comes to us through him. Matt. 1:21: for he will save the people from their sins. And this not only salvation, present in grace, but also with heavenly glory. Matt. ch. 5:12: your reward is abundant in the heavens. Then, when he says faithful is the saying, he sets forth the connection of the reward to the merit of martyrdom. And first he sets forth the attestation; second, the consequence, at for if we have died together; third, he confirms it by testimony, at these things put in remembrance. He says therefore faithful is the saying, that is, the word which I shall say is faithful. Apoc., last chapter: these words are most faithful, et cetera. Then, when he says for if, et cetera, he sets forth the consequence. And first concerning the reward of the good; second concerning the punishment of the evil, at if we deny. In the reward of the good there are two things, namely restoration through the resurrection, and the addition of glory to which they will rise. And therefore first he shows that through Christ one comes to the restoration of life; second that through him one comes to the resurrection, at if we endure. He says therefore if we have died together, namely with Christ, and this through the reception of the sacrament in Baptism. Rom. 6:4: for we are buried together with him through Baptism into death. Likewise through penance, by mortifying ourselves. Gal. 6:24: those who are Christ's have crucified their flesh with the vices and lusts. Likewise by dying for the confession of truth, just as Christ also did. Ps. 115:15: Precious in the sight of the Lord is the death of his saints. If therefore we have died together, we shall also live together, that is, just as he rose, so shall we too. Rom. 6:5: If we have been planted together with the likeness of his death, we shall be also of his resurrection. Then he treats of the glory, which the saints merit through the ignominy of death. Lc., last chapter: was it not necessary that Christ should suffer these things? And therefore he says if we endure, namely afflictions and reproaches patiently, we shall reign together, that is, we shall arrive at the kingdom together with him. Matt. 5:10: Blessed are those who persecution, et cetera. Then, when he says if we deny, he shows the consequence as regards punishments. Now one can sin against the faith in two ways: first, by denying it outwardly; second, by laying it aside inwardly. As to the first, he says if we deny, namely before others, he will deny us in judgment. Matt. 25:12: Amen I say to you, I do not know you. To deny is not to acknowledge them to be of his own sheep. As to the second, he says if we do not believe, that is, if we cast faith from the heart, he remains faithful, that is, he holds to his own faithfulness. Hence he remains faithful in his faith, because faith is nothing other than participation in, or adherence to, the truth. But he himself is the very truth, which cannot deny itself. Therefore he is not omnipotent. I respond. From this he is omnipotent, that he cannot deny himself. For to be able to fail pertains rather to impotence, because that something should fail from its own being is through a weakness of its own power. But for Christ to deny himself is to fail from himself; this very fact, therefore, that he cannot deny himself, is the reason of perfect power. Hence sin does not fall upon him, as has been said, nor can he deny his power and his justice without punishing. Matt., last chapter: but he who does not believe will be condemned. But can God not remit the punishment to someone? He can indeed according to the order of his wisdom, but against the order of wisdom and justice, he cannot. Then, when he says these things put in remembrance, et cetera, he confirms it by testimony; as if to say: I admonish along with others, that you may always keep it in your heart, testifying before God, that is, bringing forward as witness him before whom I speak. Then, when he says do not with words, he shows how he resists unbelievers, because first he sets forth in advance the manner of resisting; second he shows what the things are which he resists, at profane. Likewise, first he excludes the undue manner of resisting; second he sets forth the due manner, at diligently. Concerning the first, first he excludes the undue manner; second he assigns the reason, at to nothing. He says therefore do not contend with words. Contention implies a contending in words. It can therefore be understood in two ways, because one speaking with acrimony is depraved in two ways. In one way, if by this one inclines to the favor of falsity, as when someone attacks the truth with a confident clamor. In another way, on account of disorder, as when one uses acrimony either beyond the due measure, or contrary to the quality of the person. But if it is done moderately, and with due circumstances, and on behalf of the truth, it is not a sin. And thus in rhetoric it is one instrument of exhortation. Yet in sacred Scripture it is taken according as it implies disorder. 1 Cor. 11:16: If anyone seems to be contentious among you, we have no such custom, nor does the Church of God. And he says with words, because some dispute only with words of reproach. And this properly is to contend. If this is done not with words only but with true reasons, this is to dispute, not to contend. Then, when he says it is useful for nothing, he shows the reason for the teaching. For moderate disputation, when it is done with reason, is useful for instruction; but when it is with words only, then it is litigious. Therefore he says but to the subverting, and this in two ways: in one way, while what is certain comes into doubt; in another way, because the hearers are scandalized. Prov. 14:23: Where there are many words, there is frequently poverty; hence Jas. 3:16: Where there is envy and contention, there is inconstancy and every wicked work. But should one not dispute about the faith before the people without contention? I respond. A distinction must be made, on the part of the hearers, because either they are being solicited by unbelievers, and then public disputation is useful: because through this the simple are made more instructed when they see those who err refuted. But if they are not being solicited by unbelievers, then disputation is not useful, but dangerous. Likewise a distinction must be made on the part of the one disputing, because if the disputant is prudent, so that he clearly refutes the adversary, then he ought to dispute publicly; but if not, in no way. Then, when he says diligently take heed to yourself, he sets forth the due manner of resisting. And first as regards right intention; second as regards right action; third as regards right doctrine. For he who wishes to dispute must first examine his own intention, whether he is moved by good zeal. Therefore he says to show himself approved to God, who indeed tests the heart. 2 Cor. 10:18: For it is not he who commends himself that is approved, but he whom God commends. Ps. 16:3: You have proved my heart, and visited it by night. Likewise, that he confirm through his works the doctrine which he preaches with his mouth, which unless he does, he is worthy of confusion. Hence he says a workman that need not be ashamed, as if to say: do these things, and thus you will not be put to confusion. Likewise, that he rightly handle the word of truth, teaching things true and useful to the hearers. Hence he adds rightly handling the word of truth, not seeking gain and glory. 2 Cor. 2:17: We are not like many, adulterating the word of God, but out of sincerity, as from God, in the sight of God, we speak in Christ.”

“I. To encourage Timothy in suffering, the apostle puts him in mind of the resurrection of Christ (Ti2 2:8): Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. This is the great proof of his divine mission, and therefore a great confirmation of the truth of the Christian religion; and the consideration of it should make us faithful to our Christian profession, and should particularly encourage us in suffering for it. Let suffering saints remember this. Observe, 1. We are to look to Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and has now sat down at the right hand of the throne of God, Heb 12:2. 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life. II. Another thing to encourage him in suffering was that he had Paul for an example. Observe, 1. How the apostle suffered (Ti2 2:9): Wherein I suffer as an evil-doer; and let not Timothy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort that the word of God was not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences; that cannot be bound by any human force. This might encourage Timothy not to be afraid of bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than liberty, or life itself, should in the issue suffer nothing by those bonds. Here we see, (1.) The good apostle's treatment in the world: I suffer trouble; to this he was called and appointed. (2.) The pretence and colour under which he suffered: I suffer as an evil-doer; so the Jews said to Pilate concerning Christ, If he were not a malefactor, we would not have delivered him up to thee, Joh 18:30. (3.) The real and true cause of his suffering trouble as an evil-doer: Wherein; that is, in or for the sake of the gospel. The apostle suffered trouble unto bonds, and afterwards he resisted unto blood, striving against sin, Heb 12:4. Though the preachers of the word are often bound, yet the word is never bound. 2. Why he suffered cheerfully: I endure all things for the elects' sake, Ti2 2:10. Observe, (1.) Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them. - That they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, Th1 5:9. (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement. III. Another thing with which he encourages Timothy is the prospect of a future state. 1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, Ti2 2:11. If we be dead with him, we shall live with him, Ti2 2:11. If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, Ti2 2:12. Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David. 2. It is at our peril if we prove unfaithful to him: If we deny him, he also will deny us. If we deny him before man, he will deny us before his Father, Mat 10:33. And that man must needs be for ever miserable whom Christ disowns at last. This will certainly be the issue, whether we believe it or no (Ti2 2:13): If we believe not, yet he abideth faithful; he cannot deny himself. He is faithful to his threatenings, faithful to his promises; neither one nor the other shall fall to the ground, no, not the least, jot nor tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threatenings: he cannot deny himself, cannot recede from any word that he hath spoken, for he is yea, and amen, the faithful witness. Observe, (1.) Our being dead with Christ precedes our living with him, and is connected with it: the one is in order to the other; so our suffering for him is the way to reign with him. You that have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel Mat 19:28. (2.) This is a faithful saying, and may be depended on and ought to be believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us, and will not deny himself, but will continue faithful to his word when he threatens as well as when he promises.”

“Remember that Jesus Christ of the seed of David,.... This is said either as an encouragement to suffer hardness in the cause of Christ; since he, who though he was of the seed of David, of the blood royal, and heir to his crown, yet suffered and died; and whereas he rose again from the dead, those who suffer for his sake shall rise also, and live and reign with him for ever: or else as a specimen of the form of sound words, or of the things which Timothy had heard of the apostle; for this, with what follows, is a summary of them: Christ being of the seed of David, according to the flesh, or human nature, is expressive of his incarnation; shows that he was really come in the flesh, and was truly man; and that he assumed human nature with all its frailties and infirmities, excepting sin, and was, like David, a man of sorrows, and acquainted with griefs; and it includes his whole life, and his righteousness, and obedience to the law of works, and points him out as the true Messiah, who was well known to the Jews by the name of the son of David. And now the apostle puts Timothy in mind, that he was raised from the dead; which implies that he died; and so includes all the doctrines relating to his death; as that he died to make reconciliation, atonement, and satisfaction for the sins of his people, and to procure peace for them, and the full remission of all their iniquities; and to obtain redemption for them, from sin, Satan, the law, and its curses; as well as it expresses his resurrection from the dead, for their justification: and this being his first step to glory, has connected with it his ascension to heaven, session at the right hand of God, intercession for the saints, and his second coming to judgment; and is therefore particularly mentioned, because it is an article so comprehensive, and is a fundamental one, and of the greatest importance to faith, and was what was struck at in those times: the apostle adds, according to my Gospel; meaning not the Gospel of Luke, in which there is a clear account given of the resurrection of Christ, said to be written by him, at the instigation, and under the direction of the apostle, and published with his approbation, as some think; but the doctrine of the Gospel, and which he calls his, not because he was the author, or the subject of it; for in these respects it is the Gospel of God, and of Christ; but because it was committed to him, and he was intrusted with it, and fully and faithfully preached it; and in distinction from another Gospel, that of the false teachers; and agreeably to this doctrine, which the apostle everywhere taught, Christ was raised from the dead; so the Ethiopic version renders it, "as I have taught".”

“Remember that Jesus Christ - The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness. According to my Gospel - The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature.”

“Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (Ti2 2:11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (Ti2 2:18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on Ti2 2:3). of the seed of David--The one and only genealogy (as contrasted with the "endless genealogies," Ti1 1:4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Rom 1:3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him. my gospel--that which I always taught.”