If We Have Died With Him, We Shall Also Live With Him (2 Timothy 2:8–13)

2 Tim. 2:8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my Gospel.

The Lord’s resurrection is the foundation of our faith: for since the Lord has risen, our belief that He is God, incarnate for our salvation, is not in vain. It is the foundation of our hope: for since the Lord has risen, He has also ascended and sits at the right hand of the Father, interceding for us and assuring us that with Him all things will be granted to us, and that truly where He is, there His servant will be also. It is the foundation of the very work of proclaiming the Gospel: for the risen and therefore ascended Lord sent down the Holy Spirit, through whom the Gospel is proclaimed through the chosen Apostles and their successors. Reflection on the risen Lord restores all of this in the awareness of one who ponders Him. And how inspiring this is to zeal for the flourishing of faith and the perfection of believers—which lie upon the archpastors! This is why the Apostle urges: remember the risen Lord, concerning whom we proclaim the Gospel, and be inspired thereby for the labors of proclamation and the ordering of believers. Christ Jesus has risen; consequently, our faith that He is the Son of God, incarnate for our salvation, is true—consequently, death is conquered and condemnation is lifted from our race—consequently, the way to heaven is opened to us—consequently, those who believe in Him, being one with Him, carry within themselves the ground on which they too will be where He is—consequently, those who labor to draw believers to Him through the Gospel are building up His body, which through this grows and comes to its fullness; and when it attains that fullness, it will bring the present order of things to an end and begin the future radiant Kingdom of God. See what order the Lord has graciously appointed you to work in! Be zealous then. Do you see what has been accomplished for us by the risen Lord? It would be unforgivable for you and for me not to labor in the proclamation of this, knowing that what all this was accomplished for can be attained in no other way than through the planting of faith in Him among men—faith born from hearing the proclamation. Labor in it therefore zealously, without retreating before the inevitable adversities and sufferings connected with it. The Lord Himself first suffered and then rose. So too bear first the humbling hardships, and then you will be crowned with a bright crown of success in your work. St. Chrysostom says: “Why does the Apostle here mention the Lord’s resurrection? In order to encourage the disciple and show the benefit of suffering, since our Teacher Christ Himself conquered death through suffering. Remember this, he says, and you will have sufficient consolation. Remember this, and you will not fall under the weight of afflictions (in the work of proclaiming the Gospel)” (blessed Theophylact).

Our commentators do not read “the Lord,” but only “Jesus Christ.” Yet since the very next word here is “risen,” this says the same thing as “the Lord”—that is, the Master of life and death and all things. The Apostle says the same in the Epistle to the Romans—that according to the flesh Jesus Christ is of the seed of David; but His resurrection from the dead confirmed that He is the incarnate Son of God. In connection with this, our commentators, in resolving the question of why the Apostle added “of the seed of David,” conjecture that this was inserted by the Apostle intentionally, to show that the Son of God took on truly human nature in its reality, and did not merely appear to bear it. “At that time some,” says St. Chrysostom, “had already begun to disparage the economy of our salvation, being ashamed of the greatness of God’s love for mankind (saying: is it possible that God should have taken on our lowly nature?). For the gifts of God to us are so great that men are ashamed to ascribe them to God and do not believe that He would have shown such condescension.” They could not deny that in the person of Jesus Christ shone the whole fullness of the Godhead (Col. 2:9). But, unable to believe that God’s omnipotence could or that God’s goodness would see fit to take on our nature in its substance for our salvation, and to dwell in it fully “bodily,” they “denied the taking on of flesh and said that the Incarnation was in appearance only”—as blessed Theodoret writes. “They considered it shameful,” continues blessed Theophylact in his explanation, “that the Son of God should suffer, and perhaps for this reason invented the apparitional character (of the Incarnation). God humbled Himself for us to such a degree that these people are ashamed to attribute such humility to God.”

“According to my Gospel”—the Apostle added this as a transition to the following discourse about himself; or to say: as I have proclaimed everywhere from the very beginning. In telling you that Jesus Christ is of the seed of David, yet at the same time, as risen from the dead, is the Son of God and God, I am proclaiming nothing new to you. This is my constant preaching, from the moment the risen Lord Himself appeared to me and taught me this. “There are also those who proclaim otherwise; but one must heed not them but my Gospel” (blessed Theophylact, from St. Chrysostom).

2 Tim. 2:9. For which I suffer hardship even to bonds as an evildoer; but the word of God is not bound.

“For which”—in the Gospel, in the work and labor of proclaiming it. “I suffer hardship”—I endure all the adversities and deprivations connected with this. And not only this—which every person who has willingly undertaken some enterprise must endure—but I have even been cast into prison, bound in chains, as though an evildoer—for the saving proclamation of the Gospel. In these words one hears: and I am not ashamed, and I am not afraid, and I do not lose heart—being inspired by that same remembrance of the risen Lord which I also enjoin upon you. Imitate me and, inspired by such remembrance, labor untiringly in proclaiming the Gospel. You may encounter bonds, as I have; but this is no obstacle to the course of the Gospel: bonds bind the body, but the word of God is not bound by these bonds; it flows and flows ever onward, watering and nourishing souls. Therefore take courage and be strong.

For one who loves the Gospel and is zealous for it, nothing can serve as a greater inspiration than this—the unboundedness of the Gospel proclamation by outward chains. St. Chrysostom portrays this vividly. “If,” he says, “we were worldly soldiers or were waging a sensory war, these bonds that bind the hands would have force; but now God has made us such that nothing conquers us. Our hands are bound, but not our tongue; nothing can bind the tongue except fear and unbelief; if these are not in us, then even though someone places chains upon us, the proclamation is not bound. He who binds the farmer hinders the sowing, for the farmer sows with his hand; but if you bind the teacher, you do not thereby hinder his word, for he sows with his tongue and not his hand. Therefore our word is not subject to bonds; and when we are bound, it is unbound and presses forward. How, you ask? Why, thus—we proclaim the Gospel (‘and write’ [blessed Theophylact]), even though we are bound. He says this to encourage those who are not bound: if we, who are bound, proclaim it, then so much the more ought you to do so, you who are not bound. You have heard that ‘I suffer hardship as an evildoer’? Do not be downcast; for it is a great miracle for one who is bound to do the same as those who are unbound—for one who is bound to surpass all, for one who is bound to conquer those who have bound him. What we proclaim is the word of God, not our own; human chains cannot bind the word of God.”

2 Tim. 2:10. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

As an inspiration to the labors of proclaiming the Gospel, the holy Paul has set before Timothy the example of his own untiring pursuit of these labors, unbroken even by chains. What inspired him? Besides the truth, the divinity, and the radiant glory of what he proclaimed—sealed in mind and heart by the Lord’s resurrection—it was the desire for the salvation of God’s elect and an active love for them. But just as he has enjoined the holy Timothy to remember the risen Lord so that he might thereby be inspired for pastoral labors, as Paul himself was inspired for Apostolic labors: so too, of course, he mentions his own desire for the salvation of the elect—for whose sake he labors Apostolically—in order that the holy Timothy might kindle that same desire in himself and be moved by it to the labors before him. “With love,” he says, “I endure every kind of affliction, so that the worthy may be vouchsafed salvation and become partakers of that eternal glory; for the Master has not only vouchsafed salvation to believers but also promised them an imperishable glory” (blessed Theodoret).

The elect were chosen for salvation before the foundation of the world (Eph. 1:4). But of themselves they can neither know the way of salvation nor set foot upon it. They learn of it through the proclamation of the Gospel and set foot on it through the call. This is accomplished by Apostolic preaching, in accordance with God’s command. The Lord sent the Apostles: “Go and teach” (Mt. 28:19). But He sent them “as lambs in the midst of wolves” (Lk. 10:3). Therefore, although they bring into the midst of men the essential and only true good, they inevitably suffer deprivations, oppressions, persecutions, bonds, and death itself. Just as one who undertakes to gather beautiful flowers growing among thorns inevitably scratches himself: so they too, gathering God’s elect from among men, inevitably suffer painfully. They suffer, yet do not draw back from the work that entails suffering—not merely out of submission to the will of God, but also out of love for these elect ones, “that they also may obtain salvation.” What an inspiring admonition for pastors! St. Chrysostom says: “Here is another exhortation: I endure this, he says, not for my own sake but for the salvation of others; if I sought only my own good, I could live without trouble, I could endure none of this; why then do I endure it? For the good of others, so that others might obtain eternal life. And what does he add? He did not simply say: for some, but: ‘for the sake of the elect.’ If God has chosen them, then we must endure all things for them, ‘that they also may obtain salvation.’ By the expression ‘that they also’ he explains and shows that they will receive it just as we do; for God has chosen us too. Just as God suffered for us, so we must suffer for them, so that they too may obtain salvation.” Blessed Theophylact continues this discourse: “Lest anyone say: what are you talking about—‘that they also may obtain salvation’? You yourself are in chains and on the verge of perishing, yet you boast of being the cause of salvation for others? I am not speaking, he says, of this bodily salvation, but of the one ‘that is in Christ Jesus’—the true and glorious (eternal salvation of the soul); whereas bodily salvation is not (unconditionally) glorious.”

By adding “with eternal glory,” the Apostle has indicated the inseparable consequence of obtaining salvation—its crown. One who obtains salvation heeds the Gospel, repents, forms a firm resolve to live in holiness, receives for this purpose gracious powers in the sacraments, and lives accordingly, guided by the successors of the Apostles. Such is the labor of working out salvation! It is not given for nothing. The economy of salvation has been established freely; people are called to salvation freely; but thereafter even the very first steps on the path of salvation already require one’s own efforts; even gracious powers must be sought and received in the God-established manner. From now on all the working out of salvation proceeds through the cooperation of grace and one’s own efforts. No one is carried along the path of salvation—everyone walks it, aided by grace and guided by the Church. So it continues to the end of life, after which eternal glory overshadows the one who has obtained salvation—in proportion to the labor he has borne in working upon himself. Eternal glory does not come from without, but unfolds from within. Within, it is conceived and ripens from the moment of entering upon the path of salvation. This is precisely why it is inseparable from the obtaining of salvation.

2 Tim. 2:11. Faithful is the saying: for if we have died with Him, we shall also live with Him.

Although the crown of glory is inseparable from the obtaining of salvation, the Apostle nevertheless found it necessary to confirm this with proof. “Faithful,” he says, “is the saying”—“that is, true, beyond doubt, free from falsehood” (blessed Theodoret). “What saying? That the elect will obtain salvation with eternal glory” (blessed Theophylact). And immediately he presents proofs. This single assuring word from the lips of a messenger of God would have sufficed. But since, “when death, torments, and bonds were at hand, and Paul told his hearers that they would go to eternal life—someone might not believe it, saying: what are you proclaiming? How can this be—when I am alive, I die, and when I die, I shall live?! — therefore, lest anyone think this, the Apostle presents irrefutable proof thereof” (St. Chrysostom).

This proof, as everywhere in the holy Paul, is taken from the Lord’s resurrection. Since the Lord, having died in the flesh, rose again and abides in glory, so too all those who become one with Him through faith, life according to faith, and gracious sanctification through the sacraments—though they die—will in their own time rise again (Jn. 11:25) and enter into the eternally glorious Kingdom. The Apostle’s attention is fixed on the risen Lord. He had already enjoined the holy Timothy to remember Him above—as an inspiration in the labors of pastoral ministry (v. 8). Now he points to another aspect of this same resurrection: as a stimulus both to faith and to inspiration for proclaiming faith—namely, that those who believe will rise with Christ to eternal glory; and if this awaits believers, then all the more certain is the hope of this for those who proclaim the faith.

“If we have died with Him,” συναπεθανομεν — if we have co-died with Him. In the hour of the resolve to cleave to the Lord through faith and to follow His commandments, something yet deeper, at the very foundation of that resolve, is the readiness to die at any hour for that faith and those commandments, should it be required—yet not to depart from them, and thereby from the Lord. Every one who has truly believed in the Lord has therefore already died with Him by an act of will. If thereafter one is actually called to suffer and to die, this is no new thing—only the meeting of what was foreseen and desired beforehand. Even if one is not called to meet anything of the kind, that first, inward determination to death is nonetheless, in the eyes of God and in conscience, a true death—and everyone who has cleaved to the Lord in such dispositions may with full sincerity, together with others who have actually died for the Lord’s sake, confess: “we have died with Him.”

“Then we shall also live with Him,” συζησομεν — then we shall also dwell together with Him, or live with Him—and since He is in glory, we shall live with Him an eternally glorious life, as He Himself promised: “Where I am, there My servant will be also” (Jn. 12:26). St. Chrysostom says: “Indeed, if we share with Christ in sorrows and sufferings, shall we not share with Him in good things? Not even a man would act so—that, having come to his rest, he would refuse to receive into fellowship with him one who had resolved to suffer and die together with him.” “And if a man would not do this, how much less would God, the source of righteousness and goodness”—blessed Theophylact adds to St. Chrysostom.

But what kind of death is meant here? Those who believe in the Lord die spiritually, by an act of will, when in baptism they die to sin with readiness also to die bodily for the Lord, for His faith and commandments—and they die bodily when, during persecutions, they suffer torments for the faith and are deprived of life. How then should “we have died” be understood here? Although given the circumstances in which the holy Paul and the holy Timothy found themselves, it would be more natural to the flow of speech to understand here bodily sufferings and death; yet since not all believers suffer and die for the faith, while the promise is expressed in general terms, one cannot exclude here the thought of spiritual death as well. Moreover, the holy Paul and the holy Timothy had not yet died bodily, but spiritually—that is, to sin, with readiness also for bodily death—they had died and constantly remained in that death, as the holy Paul testified of himself: “I die daily” (1 Cor. 15:31). Therefore it will not be wrong to think that “the Apostle speaks here both of death (spiritual) in baptism and of death (bodily) through suffering and martyrdom” (blessed Theophylact). So also blessed Theodoret: “This: ‘we have died with Him’—the Apostle said not only of those put to death, but also of those baptized; for they too, sincerely believing and showing a life conformable to faith, partake of the Lord’s life.” St. Chrysostom, though he admits in the Apostle’s thought also the idea of spiritual death, gives primary attention to the thought of bodily death. “When then did we die with Christ? The Apostle speaks of death both through the font of baptism and through sufferings. Thus he says: ‘we were buried with Him through baptism’ (Rom. 6:4) and again: ‘our old man was crucified with Him’ (Rom. 6:6)—this is spiritual death. And ‘always carrying about in the body the dying of the Lord Jesus’ (2 Cor. 4:10) and again: ‘we have been united together in the likeness of His death’ (Rom. 6:5)—this is bodily death. Here he speaks of death through trials, and preeminently of this; for he was in trials when he wrote this. The meaning of his words is as follows: if for His sake we have died, shall we not for His sake also live? In this there is no doubt.”

2 Tim. 2:12. If we endure, we shall also reign with Him; if we deny Him, He also will deny us.

The first half of this verse should be joined to the preceding verse, and the second half to the following. For in vv. 11–13 the Apostle, setting forth the grounds of our hope, shows what will come to pass with us if, cleaving to the Lord by faith and love, we die and endure with Him; and what will come to pass if we turn away from Him through unbelief. Each point receives a verse and a half: the first—verse 11 and the first half of v. 12; the second—the second half of v. 12 and verse 13.

If, he says, we have died with Him, we shall also live with Him; if we endure with Him, we shall also reign with Him. The force of the expression lies in the words: “with Him.” All shall rise and all shall live forever; but with the Lord shall live only those who died with Him—remaining in unbroken fellowship with Him and for His sake. Likewise, adversities, sorrows, and deprivations are endured by all—there is not a single person who endures nothing; but only those who endure with the Lord will reign—that is, will be admitted to the Kingdom of God as an inheritance, or will be vouchsafed eternal blessedness—those, namely, who endure on account of their unshakeable abiding in fellowship with the Lord through faith and love, and for that very abiding. This fellowship and the common endurance—that is, endurance of what lies upon all as a heavy burden—it transforms into a means of co-reigning with the Lord; for it imparts to this endurance as well the same spirit, teaching one to endure for the Lord’s sake.

In what relation do “we have died” and “we endure” stand, on the one side, to “we shall live” and “we shall reign,” on the other? One may think that these are two expressions of one and the same thing. He who dies with the Lord undergoes death with Him, and he who endures sorrows with Him is doing the same as dying with Him—in the sense that sorrows are bitter as death, and in the sense that one who endures them with good courage does so because he has already by an act of will given himself over to death for the Lord’s sake. Likewise, he who is to live with the Lord will co-reign with Him, and he who is to co-reign with Him will live with Him. Both expressions denote eternal blessedness with the Lord and in the Lord. The Apostle used two expressions to denote one and the same thing in order to engrave more powerfully on the mind the proposed ground of our hope—that where the Lord is, there those who truly believe in Him will unfailingly be; only let them abide in unbroken fellowship with Him throughout their life—believing, being graciously sanctified in the sacraments, and fulfilling His commandments.

If, however, by “we have died” one understands spiritual death to sin and the voluntary readiness for suffering and death; then “if we endure” represents a certain addition to that—namely: if not only have we died to sin, but also endure for the Lord’s sake—or: if not only have we by an act of will determined ourselves to death for the Lord’s sake, but also in fact endure sorrows and deaths—then not only shall we live, but shall also reign with the Lord. The first is expressed by Ambrosiaster: “The Apostle shows here that we shall enter into immortal glory with Christ, if we abide in the state into which baptism has placed us—where all our transgressions die, so that, being renewed, we may avoid former vices and passions and, following in the Lord’s footsteps, appear as dead to sin. But if to this is added that we bear with good courage sorrows and hardships for the Lord’s name—then, having borne them, we shall most certainly also reign with Him: for it is fitting that one who for His sake endures reproaches and exile should appear glorified in His Kingdom.” The second we see in St. Chrysostom: “He did not say simply: ‘we shall reign,’—but: ‘if we endure’—showing that it is not enough to die once (‘once for all to give oneself (by an act of will) to death’ [blessed Theophylact])—he himself the blessed one died daily (1 Cor. 15:31)—but much endurance is needed”—“always to endure, so as to be vouchsafed co-reigning with the Lord as well” (blessed Theophylact).

“If we deny Him, He also will deny us.” The Apostle sets forth also the other side of the matter—what will come to pass with us if we do not cleave to the Lord through faith and love—both to engrave the proposed ground of hope more clearly on the mind, and also to quicken zeal for fulfilling the conditions of that hope. These words of the Apostle produce the same effect as shadows in a painting, which ordinarily render its bright parts more prominent—and the same effect as the fear of imminent disaster, which sobers, rouses, and drives away all excuses in one tempted to slothfulness. “And from the opposite—from what will come to pass with us in the contrary case (that is, if we do not die, do not endure with Him)—the Apostle draws confirmation for his word. For the recompense will be not only for good relations toward the Lord but also for relations contrary to that” (blessed Theophylact). “If even the wicked could become partakers of the same (as what awaits the good), it would be no consolation; and if those who endured were to reign with Christ, while those who did not endure received only the punishment of not reigning with Him, then although even this is terrible, for many it would not be a sufficient threat. Therefore the Apostle says something more terrible: ‘if we deny Him, He also will deny us.’ Consider then what one will suffer who is denied by Him. The recompense is not equal to the act of transgression, though in words it appears so. We who deny Him are men, while He is God—need one say what the distance is between God and men?” (St. Chrysostom). From this conclude how much more terrifying and disastrous in its consequences is rejection by God than any human rejection. “Think what one who has denied Christ will have to suffer” (blessed Theophylact).

“If we deny Him.” The Apostle sets us face to face with deprivations, sorrows, sufferings, torments, and death—and says: even so, although leaning on such a press of circumstances one might appropriate to oneself some excuse for denying the Lord—yet what then? Weakness! — do not expect the verdict upon you to be more lenient on that account. Denial will be met with denial. Thus the Lord and Saviour Himself said: “whoever denies Me before men, I also will deny him before My Father who is in heaven” (Mt. 10:33). And He said this after: “do not fear those who kill the body but cannot kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Mt. 10:28)—giving to understand that, however narrow it may be when death is before one’s eyes, yet whoever in such a narrow place, sparing his body, denies Him, will be denied by Him too, and will lose not only the body but the soul as well. Denial by the Lord means being cast into hell, into eternal torments.

2 Tim. 2:13. If we are faithless, He remains faithful; He cannot deny Himself.

These words are somewhat obscure. But let us keep in view the Apostle’s purpose, and this will shed some rays of light upon that obscurity. The Apostle is proving the certainty of our hope—that those who cleave to the Lord through faith and love will obtain salvation with eternal glory. The chief and essential proof of this is that the Lord Himself, having died, rose again and now abides in glory. Since those who believe in Him become one with Him, it is beyond doubt that this glory also belongs to them—eternal life with Him and co-reigning with Him. But of course not unconditionally, only under the condition that they remain faithful to Him, despite the sufferings and death before them. For if they deny Him in that hour, He will deny them as well. Yet for all that, it must be known that through this the promise of glory to believers is in no way shaken. This glory already exists, has been prepared, and awaits only those who would enter into it. Let some not enter, having been justly denied by the Lord. But the worthy will always have the possibility of entering: for this Kingdom is open and will eternally remain so. Let us even grant something impossible—let us grant that we all prove faithless and therefore worthy of being denied and deprived of the Kingdom of glory: yet this Kingdom still is and will eternally remain open. For it is contained in the Lord Himself; therefore while the Lord is, it too is. And the Lord always is—therefore the Kingdom of glory always is. The Lord cannot “deny” Himself—that is, cease to be what He is. Nor can the Kingdom of glory cease, for it is in Him. So certain is the promise of the Kingdom of glory, and so faithful is the Lord who gave this promise. For to prove faithless to Himself in this would be the same as ceasing to be what He is. He has taken into His Person our humanity and, uniting it in Himself with the Trihypostatic Godhead, has deified it. Humanity is already overshadowed by divine glory; and no one and nothing can now annul this. This is the glory promised to believers. Drawing from it, they too will be clothed in glory.

One may set forth the same thing in another way. “If we are faithless,” ει απιστουμεν — if we prove unbelieving, or, having believed, prove unfaithful to the faith. “We”—not all, but some of us; for the Apostle could not have meant all, believing himself with perfection and knowing many—indeed very many—others who believe in the same way. Let some of those who have believed, he says, prove faithless and therefore be denied by the Lord: this in no way violates the Lord’s promise concerning the glorification of believers. This promise is placed under the condition of faithfulness. They prove faithless—and do not receive the promise. The faithful, however, will always receive it. The Lord remains faithful toward them—clothing them with glory—and toward the faithless, depriving them of it and denying them. Unbelief and faithlessness do not disrupt His economy of salvation; they harm only the unbelieving and the faithless. Thus St. Chrysostom: “By denying the faith we harm ourselves, and by no means harm God, nor are we able to harm Him. And if He suffers no harm when we deny Him, it means that He requires our confession for no other reason than our own benefit. He remains one and the same whether we deny Him or not; ‘He cannot deny Himself’—that is, deny what He is.”