2 Timothy 2:11

πιστὸς ὁ λόγος : The teaching or saying referred to is “the word of the cross” as set forth by simile and living example in the preceding verses, 4 11. So R.V.m. This is an exactly parallel case to 1 Timothy 4:9. Here, as there, γὰρ introduces a reinforcement of the teaching.

εἰ γὰρ συναπεθάνομεν, κ. τ. λ.: The presence of γάρ does not militate against the supposition that we have here a fragment of a Christian hymn. A quotation adduced in the course of an argument must be introduced by some inferential particle; See on 1 Timothy 4:10. On the other hand, it is questionable if εἰ ἀρνησόμεθα, κ. τ. λ. is suitable in tone to a hymn; and St. Paul's prose constantly rises to rhythmical cadences, e.g., Romans 8:33 sqq., 1 Corinthians 13. We have here contrasted two crises, and two states in the spiritual life: συναπεθάνομεν and ἀρνησόμεθα point to definite acts at definite times; while ὑπομένομεν and ἀπιστοῦμεν indicate states of being, more or less prolonged.

εἰ συναπεθάνομεν καὶ συνζήσομεν : The two verbs are coupled also in 2 Corinthians 7:3; but the actual parallel in thought is found in Romans 6:4-5; Romans 6:8. We died (aor., R.V.) with Christ at our baptism (Romans 6:8; Colossians 3:3), which, as normally administered by immersion, symbolises our burial with Christ and our rising again with Him to newness of life (Romans 6:4; Colossians 2:12). The future, συνζήσομεν, must not be projected altogether into the resurrection life; it includes and is completed by that; and no doubt the prominent notion here is of the life to come; but here, and in Romans 6:8, it is implied that there is a beginning of eternal life even while we are in the flesh, viz. in that newness of life to which we are called, and for which we are enabled, in our baptism.