John Calvin Commentary 2 Timothy 1:12

"For which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day." — 2 Timothy 1:12 (ASV)

For which cause also I suffer these things. It is well known that the rage of the Jews was kindled against Paul for this reason more than any other: that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse and therefore must not be limited to the last clause about “the Gentiles.”

But I am not ashamed. That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments:

1. He shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation when we are able to bring a good conscience in opposition to the unjust judgments of men.

2. From the hope of a prosperous outcome, he argues that there is nothing disgraceful in his imprisonment. He who will avail himself of this defense will be able to overcome any temptations, however great they may be.

And when he says that he “is not ashamed,” he stimulates others, by his example, to have the same courage.

For I know whom I have believed. This is the only place of refuge to which all believers ought to resort whenever the world considers them to be condemned and ruined men: namely, to consider it enough that God approves of them. For what would be the result if they depended on men?

And from this we ought to infer how widely faith differs from opinion. Because when Paul says, “I know whom I have believed,” he means that it is not enough if you believe, unless you have the testimony of God and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men nor rests on God in such a manner as to hesitate, but must be joined with knowledge; otherwise, it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge will know by experience that, on good grounds, our faith is called:

the victory that overcometh the world (1 John 5:4),

and that on good grounds, it was said by Christ,

The gates of hell shall not prevail against it (Matthew 16:18).

Amidst every storm and tempest, that man will enjoy undisturbed repose who has a settled conviction that God, who cannot lie (Titus 1:2) or deceive, has spoken and will undoubtedly perform what he has promised. On the other hand, he who does not have this truth sealed on his heart will be continually shaken back and forth like a reed.

This passage is highly worthy of attention because it admirably expresses the power of faith when it shows that, even in desperate affairs, we ought to give God such glory as not to doubt that he will be true and faithful. It likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven, for he who does not have this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade but, having the reality before his eyes, solemnly declares how highly valuable a confident hope of eternal life is.

And am persuaded that he is able. The power and greatness of dangers often fill us with dismay or at least tempt our hearts to distrust. For this reason, we must defend ourselves with this shield: that there is sufficient protection in the power of God. In like manner Christ, when he instructs us to cherish confident hope, employs this argument: The Father, who gave you to me, is greater than all (John 10:29), by which he means that we are out of danger, since the Lord, who has taken us under his protection, is abundantly powerful to put down all opposition.

True, Satan does not venture to suggest this thought in a direct form—that God cannot fulfill, or is prevented from fulfilling, what he has promised (for our senses are shocked by so gross a blasphemy against God)—but by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified so that it may not only taste that power but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or (ἐνεργουμένην) “effectual” power, as he calls it elsewhere (Colossians 1:29). Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham:

He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform (Romans 4:20–21).

What I have entrusted to him. Observe that he employs this phrase to denote eternal life, for from this we conclude that our salvation is in the hand of God, in the same manner as those things which we deliver to a custodian to keep, relying on his fidelity, are in the custodian's hand. If our salvation depended on ourselves, to how many dangers would it be continually exposed? But now it is good that, having been committed to such a guardian, it is out of all danger.