2 Timothy 4.18b-Paul's Doxology in Honor of the Lord Jesus Christ
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Wednesday November 4, 2015
Second Timothy: Second Timothy 4:18b-Paul’s Doxology in Honor of the Lord Jesus Christ
Lesson # 109
2 Timothy 4:18 The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen. (NASB95)
“To Him” is the dative masculine singular form of the relative pronoun hos (ὅς), which refers of course to the Lord Jesus Christ since He is the word’s antecedent as indicated by the fact that this word agrees in gender (masculine) and number (singular) with the noun kurios, “the Lord.”
The word functions as a dative of recipient indicating that the Lord Jesus Christ will be “the recipient’ of glory in the form of adoring praise and worshipful thanksgiving from regenerate Jews and Gentiles who have been delivered by Him from physical death.
“The glory” is the articular nominative feminine singular form of the noun doxa (δόξα), which refers to the adoring praise, honor, recognition and worshipful thanksgiving that will be directed towards the Lord Jesus Christ by both elect angels and regenerate human beings.
Therefore, elect angels and regenerate human beings will be in eternity future giving the Lord Jesus Christ glory as expressed through adoring praise, honor, recognition and worshipful thanksgiving because He is the source, sustainer and ultimate goal of all things.
“Forever and ever” is composed of the following: (1) preposition eis (εἰς), “forever and ever” (2) articular accusative masculine plural form of the noun aiōn (αἰών), “forever and ever” (3) articular genitive masculine plural form of the noun aiōn (αἰών), “forever and ever.”
The noun aiōn means “ages” or “eternity” and is used with the preposition eis to express the concept of eternity and literally means “throughout eternity.”
In Second Timothy 4:18, we have Paul repeating the articular noun aiōn, which literally means “the ages.”
The preposition eis is coupled with the accusative form of aiōn and literally they mean “throughout the ages” since it denotes the extent of time in which the Lord Jesus Christ will receive honor and glory from those sinners He has justified through faith in His Son.
The articular genitive form of the word aiōn means “during the ages” since it is a genitive of time.
In the genitive, the noun aiōn expresses very emphatically the superlative degree, thus this figure is a kind of enallage or exchange by which a noun in the genitive plural is used instead of a superlative degree.
The two-fold use of aiōn emphasizes the concept of eternity (cf. Heb. 1:8; Ps. 45:6 [44:6]).
“Amen” is the interjection amēn (ἀμήν), which is a transliteration of the Hebrew `amen, “surely, truly” and serves as a liturgical formula at the close of a doxology (Rom. 1:25; 9:5; 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phlp. 4:20; Heb. 13:21).
The interjection amēn emphasizes the certainty that the Lord Jesus Christ will be the recipient of adoring praise and worshipful thanksgiving throughout eternity future from regenerate sinners.
Second Timothy 4:18 The Lord will, as a certainty, for His own glory, rescue me from each and every kind of evil act. Indeed, He will, as a certainty bring me safely into His kingdom, which is in heaven. Who will, as a certainty be the recipient of glory in the form of adoring praise and worshipful thanksgiving forever and ever. Amen! (My translation)
The apostle Paul concludes Second Timothy 4:18 with a doxology by stating that the Lord Jesus Christ will as a certainty be the recipient of glory in the sense of adoring praise and worshipful thanksgiving forever and ever.
He will receive this praise and worship from regenerate mankind and elect angels.
Regenerate mankind will shower Him with praise and thanksgiving and worship Him because He saved them physical death, spiritual death, personal sins, the sin nature, condemnation from the Law, Satan, Satan’s cosmic system and eternal condemnation.
The interjection amēn “Amen” emphasizes the certainty that the Lord Jesus Christ will be the recipient of adoring praise and worshipful thanksgiving throughout eternity future from regenerate sinners and elect angels.
Therefore, Paul bursts into a doxology of praise to the Lord Jesus Christ.
It is fitting for Paul to burst into a doxology of praise to the Lord since he knows for certain that the Lord will deliver him from physical death despite the fact that Nero will execute him unjustly.
Psalm 41:13, “Praise be to the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen.”
Psalm 72:19, “Praise be to his glorious name forever; may the whole earth be filled with his glory. Amen and Amen.”
Psalm 106:48, “Praise be to the LORD, the God of Israel, from everlasting to everlasting. Let all the people say, ‘Amen!’ Praise the LORD.” (NASB95)
Psalm 145:1 “I will exalt you, my God the King; I will praise your name for ever and ever. 2 Every day I will praise you and extol your name for ever and ever.” (NASB95)
Revelation 4:11 “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” (NASB95)
The term “doxology” is from the Greek doxologia and is derived from the Greek noun doxa, “praise, glory, honor” and denotes a brief ascription of praise to members of the Trinity and it was used in both song and prayer.
It was sung by angels to shepherds the night the Lord Jesus came into the world (Lk. 2:14).
The doxology was commonly employed in various parts of the New Testament epistles: (1) Salutation (Gal. 1:5). (2) Opening thanksgiving (2 Cor. 1:3f.; Eph. 1:3; 1 Pet. 1:3). (3) Final exhortations (1 Tim. 6:15f.; 1 Pet. 5:11; 2 Pet. 3:18). (4) Closing (Heb. 13:20f.; Jude 24f.).
The basic formula is the blessing formula “Blessed be the Lord” or “Blessed be the God and Father…” (Heb. Baruk; Greek: eulogetos; Gen. 24:27; Ex. 18:10; 1 Ch. 16:36; Lk. 1:68; 2 Cor. 1:3f.; Eph. 1:3; 1 P. 1:3), followed by a statement of the attributes motivating the utterance, primarily God’s activities in the lives of His people.
Variants are “worthy is the Lamb” (Greek: axios, Rev. 4:11; 5:9, 12) and “Holy, holy, holy is the Lord God Almighty” (Greek: hagios, Rev. 4:8).
Doxologies may begin with an imperative verb, challenging the hearers to “ascribe to the Lord glory and strength” or “the glory of His Person” (Heb: yahab, Ps. 29:1ff. par. 96:7-9; 1 Ch. 16:28f.) or “ascribe power” (Ps. 68:34), “praise the Lord” (Heb: halal, Ps. 150f; cf. Greek: aineo, Rev. 19:5, “worship the Lord” (hithpalel of saha; Ps. 29:2) or “glory in His Holy Person” (hithpael of halal; 1 Ch. 16:10).
In doxologies, the following qualities are attributed to God: (1) Glory (Rom. 16:27; Gal. 1:5). (2) Honor, dominion (1 Tim. 6:16; 1 Pet. 4:11). (3) Salvation, power (Rev. 19:1). (4) Majesty and authority (Jude 25).
These are all “forever” (Rm. 11:36), or “forever” and “ever” (2 Tim. 4:18; 1 Pet. 5:11).
In the New Testament, doxologies may begin with exclamations of “Hallelujah” (Rev. 19:1), “Glory to God in the highest” (Lk. 2:14), or “Hosanna to the Son of David” (Mt. 21:9, 15; Mk. 11:9f.; Jn. 12:13).
Although God the Father is the primary focus of New Testament doxologies, there are others that are the objects of praise such as Christ (Mt. 21:9; Rev. 5:12) and His kingdom (Mk. 11:10).
A frequent Christological doxology exclaims “Blessed is He who comes in the name of the Lord” (Mt. 21:9; 23:39; Mk. 11:9; Lk. 19:38; cf. Ps. 118:26).
In doxologies, to the Lord Jesus Christ is ascribed: (1) Salvation and power (Rev. 19:1). (2) Blessing and might (Rev. 5:18). (3) Glory (Heb. 13:21). (4) Dominion (Rev. 1:6). (5) “Both now and to the day of eternity” (2 Pet. 3:18).
Praise is offered up “through Jesus Christ” (Rom. 16:27; Heb. 13:21; Jude 25) or “in Christ” (Eph. 1:3; 3:21).
Rarely are doxologies expressed in the second person, as “Blessed are You” and “Yours” is the greatness, power, glory, victory and majesty (1 Chron. 29:11).
Originally doxologies were voiced by the congregation at the conclusion of hymns and prayers (1 Chron. 16:36; Rom. 11:33-36), in connection with the response “Amen” (Mt. 6:13; Rev. 1:6; cf. Rom. 9:5; 16:27; 1 Pet. 4:11; 5:11).
However, praise and thanksgiving do occur in the opening line of prayers (1 Chron. 29:10-13; Dan. 2:20-23; Lk. 1:67-69).
As in Jewish ritual, they may have been uttered in response to the mention of God’s name (cf. Rom. 1:25; 2 Cor. 11:31).
The apostle Paul is expressing his worship of the Lord Jesus Christ with this doxology in Second Timothy 4:18.
There are four English words, “reverence,” “respect,” “awe,” and “wonder,” which express the concept of worshipping God.
Psalm 68:35, “O God, You are awesome from Your sanctuary. The God of Israel Himself gives strength and power to the people. Blessed be God!” (NASB95)
Psalm 2:11, “Worship the LORD with reverence and rejoice with trembling.” (NASB95)
Psalm 95:6, “Come, let us worship and bow down, let us kneel before the LORD our Maker. 7 For He is our God, and we are the people of His pasture and the sheep of His hand.” (NASB95)