2 Timothy 2:8

‘Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel,’

Timothy is called on to remember Jesus Christ, both as the One Who has risen from the dead, and thereby has been designated the Son of God with power (Romans 1:4), and as the Davidic Messiah Who will rule over the everlasting Kingdom (2 Samuel 7:13; 2 Samuel 7:16; Isaiah 55:3; Ezekiel 37:24-25) . The idea of the resurrection is central to Paul, and lies behind all his teaching. Compare especially 1 Corinthians 15:0; but it is central throughout his letters. The fact that He is risen is the guarantee of the future for all who are His. It also indicates that the flesh has risen with the spirit. Both have been glorified. Less prominent, but still important is that Jesus is the Davidic Messiah (Romans 1:3), although usually it is the Messiahship (Christhood) that is mainly emphasised by Paul (‘Christ Jesus’, ‘Jesus Christ’) rather than the Davidic angle. This demonstrated that Jesus was truly born of man (of David) and was so as the coming fulfiller of all the Old Testament promises. Here Paul’s purpose is to bring out:

1) That Jesus Christ is truly man in the flesh, born of the seed of David (see Romans 1:3).

2) That He is thus the promised Coming King spoken of in the Scriptures (e.g. Isaiah 9:5-6; Isaiah 11:1-4) Who will come to the throne of God to receive Kingly Rule (Daniel 7:13-14).

3) That He truly died, and was buried, so that He could rise again (compare1 Corinthians 15:3-4; 1 Corinthians 15:3-4).

4) That He is now risen from the dead as the conqueror of death and offerer of life to His own (1 Corinthians 15:20-23).

Note how by its emphasis on Jesus’ true humanity, His death in the body, and His resurrection in the body, this hits at the heart of any heresy that puts an emphasis on any ‘heavenly experience’ which is not firmly conjoined with human fleshliness. In Paul’s mind the Good News and flesh are firmly linked, and Jesus Christ Himself was firmly rooted in fleshliness (John 1:14), and was raised in the body. Man also is therefore to be saved as he is, as a human being, and not by rejecting his association with fleshliness.

But in recognising the relevance of these words in combating the Ephesian heresy, we must not lose sight of their positive message, and that is:

1) That we must fix our eyes not on a religion or a religious organisation, but on a person, the person of Jesus Christ.

2) That Jesus Christ is the risen One with all the implications that lie behind that of the defeat of death and the guarantee of a future hope (2 Timothy 1:10; 1 Corinthians 15:20-28).

3) That as the risen One He can offer men life and hope, and empower them with the power of His resurrection (2 Timothy 1:7; Philippians 3:10-11).

4) That because He lives we can live as well (John 14:19).

5) That as the seed of David He is the fulfilment of all the Old Testament prophecies concerning the future Coming King (e.g. Psalms 2:0; Psalms 110:0; Isaiah 9:6-7; Isaiah 11:1-4; Ezekiel 37:22-28; Daniel 7:13-14; etc.).

6) It is all this that is the Good News.

‘According to my Gospel.’ Compare Romans 2:16; Romans 16:25. This is a typical Paulinism, and by ‘my Gospel’ he is clearly indicating some kind of primitive summary of faith which he had formulated, at least in his head, by the time he wrote Romans. However the phrase ‘of the seed of David’ has suggested to some that here, as in Romans 1:4, he is citing from an ancient creed which has been generally agreed, probably by the Apostles. Thus we have further confirmation that Paul’s Gospel is the same as that of the other Apostles.