Exegetical and Hermeneutical Commentary of 2 Timothy 4:9

Do thy diligence to come shortly unto me:

9. Do thy diligence ] The same verb as in Tit 3:12 and below 2Ti 4:21. ‘Make an earnest effort,’ ‘do thy best.’ Compare the use in Gal 2:10, ‘this was my own heartfelt desire.’

shortly ] Further defined 2Ti 4:21.

Fuente: The Cambridge Bible for Schools and Colleges

9 18. The scattering of friends. Entreaty for Timothy’s presence. Assurance of the Lord’s present help

The connexion is: ‘Do your best to come to me to come with all speed to come before the winter stops you lest it be too late. But for Luke, I am all alone. One by one they of Asia have left me. Yet I am not alone. I can still do all things through Him that enables me.’

Fuente: The Cambridge Bible for Schools and Colleges

Do thy diligence to come shortly unto me – As soon as possible. Timothy had been Pauls traveling companion, and was his intimate friend. The apostle was now nearly forsaken, and was about to pass through severe trials. It is not certainly known for what purpose he wished him to come to him, but perhaps he desired to give him some parting counsels; perhaps he wished him to be near him when he died. It is evident from this that he did not regard him as the prelatical bishop of the church of the Ephesians, or consider that he was so confined to that place in his labors, that he was not also to go to other places if he was called in the providence of God. It is probable that Timothy would obey such a summons, and there is no reason to believe that he ever returned to Ephseus.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 4:9-11

Come shortly unto me.

Companionship

I. Human companionships are very necessary. The ear thirsts for a friends voice; the heart hungers for a friends love.

II. Human companionships are very changing. Changes are caused by distance, death, depravity.

III. Human companionships are often great blessings. Luke was with Paul. Mark was to be brought to him. Timothy was coming to him.

IV. Human companionships sometimes prove great afflictions. Demas, Alexander. Men suffer most when wounded in the house of their friends.

V. Human companionships must sometimes fail us. Friends are sometimes scared by poverty, failure, shame. Besides, companionship can do little in our intense bodily pain, mental anguish, spiritual conflict, throes of death. (U. R. Thomas.)

The society of good men desirable

1. Personal presence is to be preferred before writing.

2. The society and help of good men is much to be desired. There is much comfort and good to be gained thereby.

3. The strongest Christians sometimes may be helped by weaker. A Paul may stand in need of a Timothy.

4. A minister upon weighty and just occasions may lawfully be absent from his flock for a time.

5. We may love one friend more than another. Timothy was Pauls beloved son in the faith (1Ti 1:2). (T. Hall, B. D.)

Best men–lessons from their life

I. The best men, in the presence of death, are not disregardful of human sympathy. Even Christ took three disciples with Him to Gethsemane.

II. The best men are sometimes exposed to great social trials. All of us are constantly losing friends, from one cause or another.

III. The best men are subject to common needs. Men, if they are to be clothed, must procure their own garments; if they are to be educated and informed, must use their own faculties.

IV. The best men are sometimes troubled by their inferiors. Alexander the coppersmith. It requires no greatness to do mischief. The most contemptible characters are always the most successful in this work. Lessons–

1. Value true friends.

2. Anticipate social desertions.

3. Do not look for miraculous interpositions to supply your needs. Do not be painfully surprised if you have enemies. (Homilist.)

Friends in adversity

To-day Colonel C. came to dine with us, and in the midst of our meal we were entertained with a most agreeable sight. It was a shark, about the length of a man, which followed our ship, attended with five smaller fishes, called pilot-fish, much like our mackerel, but larger. These, I am told, always keep the shark company, and, what is more surprising, though the shark is so ravenous a creature, yet, let it be never so hungry, it will not touch one of them. Nor are they less faithful to him; for, as I am informed, if the shark is hooked, very often these little creatures will cleave close to his fins, and are often taken up with him.
Go to the pilot-fish, thou that forsakest a friend in adversity, consider his ways, and be ashamed. (G. Whitefield.)

Mans craving for society

Man is a social being. He is made to feel for, and with, his fellow-men. Sociality is a joy, a strength, a light to him. He is revealed, regaled, renewed, by fellowship. When there is community of views, sympathy of feelings, it causes a wonderful development of his nature, and gives it wonderful power. It is a lamp, a feast, a buttress of his being. It is everything whereby he can be ministered unto, or help to minister. God is social: The God of the spirits of all flesh. Christ is social: The Head of the body, the Church. Christianity is social: The fellowship of the gospel. Man is social: Come shortly unto Me. (A. J. Morris.)

Isolation undesirable

One man is no man. True, there are some cold, misanthropic souls that shun their fellows, like some plants that shrink and shrivel at a touch, and that even take an awful pride in solitude and isolation; but this is disease, or sin, or both. The finest natures are furthest removed from it. (A. J. Morris.)

Demas hath forsaken me.–

Demas

I. His previous history. (See Phm 1:24; Col 4:14). You see from this noted instance of unfaithfulness how far a man may go in the profession of Christianity, how richly he may seem to be partaking of its privileges, and how highly he may be honoured by its most de voted friends, and yet have no part or lot in it at last. Trust not in mere professions, however loud–in mere external privileges, however distinguishing–in mere intellectual gifts, however excellent–in mere occasional impressions, however lively, in mere outward services to the cause of Christ, however zealous. You may be a fellow-labourer with Paul, and yet a castaway.

II. His subsequent faithlessness. He refused to stand by the apostle in his hour of trial, withheld from him his former sympathy, withdrew from those Christian labours in which he had once been noted as a sharer with him, and shunned to be any longer seen in his society. He was not prepared to endure hardness as a good soldier of Jesus Christ. That want or weakness of faith which he had hitherto concealed from others, and, probably, from himself also, could not be any longer disguised. That world which he had long loved secretly, without perhaps being aware of the strength of his attachment to it, he now openly clung to and embraced.

III. The cause. Preferring his temporal interests to his Christian duties, he went back and walked no more with the apostle. To love the world, and the things that are in the world, is one of the chief sources of danger to our souls welfare–of which we are taught in Scripture to beware. It is true there is no reason why a Christian should not engage as industriously as other men in the necessary business of life, and avail himself as thankfully of its varied blessings. It is one thing, however, to use this world in due subordination to religion, and it is quite another thing to serve if as our master, or to rest in it as our chosen portion. Even with those who do not thus love the world, its influence is hostile in many things to their spiritual welfare. Countless are the hindrances it places in their way–wily and ensnaring the allurements which it spreads for them. By its fair looks, and winning smiles, and flattering and crosses, entices them to sin; while, on the other hand, its frowns, and threats, promises, it and hardships, deter them from duty. Now, if such be the influence of the world even over those who do not set their hearts upon it, how much more powerful must its influence be on such as have yielded up to it their full affection! In them, alas! the wicked world without is fatally, seconded by the wicked heart within. The world no sooner knocks, than the kindred spirit is ready to open a wide and effectual door for its admission. Temptations to vanity meeting with a vain heart find it not only a sure but an easy conquest. So was it in the case of Demas. His worldliness of spirit led him to forsake the Christian cause, when he saw that he could not longer adhere to it without endangering or prejudicing his temporal interests. How many a fair promise has it blighted! how many a hopeful beginning has it checked! how often, when the good seed was ready to spring up, have the cares of the world, and the deceitfulness of riches, checked the rising plant, and rendered it unfruitful! (T. J. Crawford, D. D.)

Demas

I. Many of you are young men who have been religiously educated in some distant home, and have been sent here, or have come here, for the pursuits of business.

II. Consider, dear friends, whose consciences declare you to belong to this class, what it is you have forsaken, or are forsaking.

1. You are forsaking honour and conscience.

2. You are forsaking the company of those you most respect.

3. And not only so, but you are forsaking the pursuits which will most ennoble your natures.

4. But worst of all, in forsaking religion, you are forsaking you God and Saviour.

III. To complete this subject, let us ask for what, considered at its very best, you leave all that is best and noblest and highest? Demas had forsaken Paul, because he loved the then present world. I suppose that, in some shape or other, is the reason why you have forsaken religion to the extent to which you have forsaken it. It is really Satans trap into which you have gone; but the bait has been this present world. You do not love penury, disease, privation, remorse, anguish, death. Oh, not at all I you love pleasure, success, money-getting, if you can get it easily. All the other things, the dark sides of this present world, drunkenness, debauchery, covetousness, immorality, over-reaching, you are net in love with these. No! You are lovers of pleasure, according to your idea of pleasure. Suppose you could gain the world, the whole world (and at best it will be an utterly unnoticeable and infinitesimal portion of it you will ever get), and in the chase should lose your own soul! (R. T. Verrall, B. A.)

The apostasy of Demas

Now, whatever may have been the circumstances under which Demas first made profession of Christianity, it is very clear that that profession must have exposed him to hardship and danger, for he became a companion of St. Paul at the very time when that apostle was hunted down by persecution. It is not, therefore, to be supposed that, in embracing Christianity, Demas was conscious of acting with any insincerity. He must have considered himself a firm believer in Christ, and must have been so considered by those who had the best power of judging. Ah! it is in this that the case of Demas is full of melancholy warning. We do not find that he was scared by the perils which encompassed the profession of Christianity. It was love of the world which caused this promising disciple to make shipwreck of faith, and of a good conscience. He who could scorn danger or endure hardship could not withstand the blandishments of the world, which plied him with its pleasures. We have no security but in constant prayer, in constant war and it should make you more diligent than ever in supplication, more vehement than ever in resistance, to hear St. Paul say of Demas–Demas who ministered to him in prison, Demas whom he called his fellow-labourer–that Demas had forsaken him, having loved this present world. And now we would turn your thoughts from the progress which Demas must have made in Christianity to the advantages which he enjoyed. We wish you to observe him, not merely as forsaking St. Paul, but as forsaking him when that apostle was on the very eve of martyrdom. Who can question that there came to him, in the solitude of his prison, glorious visitations from the invisible world, that the consolations of God abounded towards him, and that, whilst the fetters were on the body, the spirit soared as with an eagles wing, and gazed upon the inheritance that fadeth not away. Oh! to have been with him as he had to tell of the comforts and satisfactions thus vouchsafed, to have stood by him as the soul came back from its sublime expatiations, laden as it were with the riches of Paradise! Who could have doubted the truth of Christianity–who could have refused to adhere to its profession–who could have hesitated between its promises and any present advantage–with the prisoner Paul for his preacher, with the prisoner Paul for his evidence? Ah, be not too confident! It was the prisoner Paul whom Demas forsook. Forsook? Why, one would have thought the common feelings of humanity would have kept him constant! To desert the old man in his hour of trial–to leave him without a friend as the day of his martyrdom approached–who could be so ungenerous? Ah! pronounce not a hasty judgment. Demas did this–Demas who had for a long time been assiduous in ministering to the apostle–and Demas did this only because, like many–too many–amongst ourselves, he loved this present world. Learn ye, then, how weak are those extraordinary advantages when the heart is inclined to yield to the fascinations of the world–how these fascinations may be said to steal away the heart, so that he who is enslaved by them loses, to all appearance, the best sensibilities of his nature. And let no hearer henceforward think, that because he may have delight in hearkening to the pathetic or powerful speech of a favourite minister, he must be rooted in attachment to Christ and His religion. Let no minister henceforward think, that because he has gained an influence over mens minds, he must have gained a hold on their hearts. And in what mode may Christians hope to deliver themselves from love of the world? This is an important question. It is useless to show how fatal is the love, if we cannot show also how it may be subdued. There is no denying that the world addresses itself very strongly to our affections, and that the correspondence which subsists between its objects and our natural desires, gives to its temptations a force which can hardly be exaggerated; and we are sure that these temptations are not to be withstood, unless love of the world is dispossessed by love of something better than the world. You will not cease to love the world, you will not grow weaker in attachment to the world, through the influence of any proof, however elaborate, that the world is not worth loving. It is only by fixing the affections on things above, that they can be drawn from things below. There may be weariness, there may be dissatisfaction, there may be even disgust with the vanities of earth, but nevertheless these vanities will occupy the heart, unless displaced by the realities of heaven. You see, then, what you have to do. You have to meditate upon God and upon heaven, striving to acquire higher and higher thoughts of Divine majesty. There is not one of you who will become a Demas, if you keep this in mind. This is what you may call a recipe against apostasy. It is not a recipe composed upon abstract and speculative opinions, but drawn from the known workings and pleadings of the heart. The heart will attach itself to what it feels to be a greater good in preference to a lesser. (H. Melvill, B. D.)

The apostasy of Demas

In the long line of the Doges, in the grand old palace in Venice, one space is empty, and the black curtain which covers it attracts more attention than any one of the fine portraits of the merchant kings. From that panel, now so unsightly, once smiled the sallow face of Marine Falieri, afterwards found guilty of treason against the state, and blotted out, so far as might be, from remembrance. The text reveals the fate of one who had filled a much more honoured place, and who, yielding to temptation, sank to still lower depths. Poor, foolish Demas has gained for himself a most unenviable notoriety. Once he was not only a Church-member, but he was accounted as no ordinary man among his brethren. Twice in the friendly salutations with which St. Paul usually closes his epistles he mentions Demas with honour (Phm 1:24; Col 4:14). Two years later he wrote in sorrow of heart, Demas hath forsaken me, etc. It was neither cowardice nor self-indulgence which had caused his ruin, but simply the love of the world; the very danger to which so many are exposed in our own day, when the beguiling blandishments of sin, rather than the terrors of persecution, are the devils most successful devices. There is no shadow of a reason to suppose that Demas had not devoted himself at the outset in downright sincerity and earnestness to Gods service; but his weakness was such as might prove the ruin of any one who does not keep every avenue to his heart diligently guarded, lest an inordinate love of temporal things force an entrance there. It is recorded of the King of Navarre, then claiming to be a good Protestant, that being urged by Beza to behave himself in a more manly way for the cause of God, he made answer, that he was really the friend of the reformers, but that he was resolved to put out no further to sea than he might get safely back to shore in case a storm should unexpectedly arise. In other words, he would not hazard his hopes of the crown of France for the sake of his religion. You know the sequel of his story. Like Demas, he loved this present world better than he loved God. He proved a traitor to his religion, and bartered his heavenly crown for a fading one of earth. Some years ago, a young woman was hanged in England for murder, who had been tempted to commit the awful deed for the sake of a five pound note, and this note proved to be a counterfeit! To run such a risk, and to receive such bitter wages! Do those people fare better than this wretched woman who desert Gods service for the worlds poor bribes? Can the possession of hoards of wealth, or the fading memories of past enjoyments, bring peace in a dying hour? An Arab lost his way in a desert, and was in danger of perishing from hunger, when he was fortunate enough to reach a brackish well, and close by he discovered a little leather bag. Ah! heres just what I need, he cried, with joy; dates, or nuts, to appease my gnawing hunger! He hastily opened the bag, but only to east it away with contempt. It was filled with pearls! What value did they possess for one who was about to die? Just as much as the world will be to those who have sold everything else to gain it. (J. N. Norton, D. D.)

Demas the deserter

I was very much affected–as probably you have been affected–by reading the accounts of the punishment of deserters in the army. Nothing in battle is so blood-chilling and horrible. It is so cool, so individual, so premeditated a life-taking. The leading forth of the offender before his whole regiment; the rehearsal of his disgrace to all his comrades; the pinioning of his arms; the bandaging of his eyes that he may not see what comrade takes his life; the open coffin beneath him hungry for its prey; the file of soldiers all aiming at one poor fluttering heart (as if sportsmen should shoot a bird already caged); the ringing volley; the lightning-like death under a dozen wounds–all this is enough to drive the kindred of the deserter to the verge of madness. The mother whose son lies in the sacred mould of Gettysburg or Chattanooga is happy in comparison with her whose hapless boy was blown into eternity from the coffin of a deserter! And why is the deserters doom made so awful? Simply because the crime is so great and the consequences of the crime so fatal to the interests of an army and of the cause for which an army fights. If desertion will destroy an army, then the army must destroy desertion. His crime is punished so fearfully that other men will be deterred from imitating his bad example. Now history has marked to infamy more than one deserter of his country, or of a sacred cause. Benedict Arnold stands already in American history, bandaged, pinioned, shot through with the volleys of a nations abhorrence! In Scripture history hangs Judas the arch-deserter. In our text we read of another. Paul has pilloried the unhappy man. Every man who has ever brought disgrace on his Christian profession, or has fallen out of his church-standing had some secret reason for his fall. He deserted under the seduction of some besetting sin. If we could come at the sad roll of all the backsliders or open apostates we might read over the specifications like these: Deserted from moral cowardice, or Deserted through neglect of prayer, or Deserted from love of the wine-bottle, or Deserted through the enticements of irreligious associates, or Deserted through unbelief. Demass name has the Holy Spirits specification beside his name. He deserted for love of the world! Whoso loveth the world, the love of God is not in him! This is the last we read of poor Demas. Tradition says that he sank so low as to become a priest in an heathen temple! But if this were so or not we need not discuss. We do know that he forsook his Masters cause in its hour of peril, and preferred the world to Christ. Paul encountered the world; went into its thickest, saw its brightest allurements; met its fiercest assaults, and its most attractive lures to his ambition. He never deserted. Why? He never loved it; he so loved Jesus that he could not love the world. Demas loved the world. It would have done him no harm if he had not. It will do you none as long as you keep it out of your heart. But when it works into the soul it eats out the loyalty to Christ and consumes the spirituality of the soul. Do you remember reading in your childhood, in that favourite volume of Oriental stories, about Sinbads voyage into the Indian Ocean? Do you remember that magnetic rock that rose from the surface, surrounded by a placid and a glassy sea? Silently the ship was attracted towards it; silently the bolts were drawn out of the vessels sides one by one, by the magnetic rock! And when the fated vessel drew so near that every bolt and clamp was unloosed, the whole structure of bulwarks and masts and spars tumbled into helpless rubbish on the sea, and the sleeping sailors awoke to their drowning agonies! So stands the magnetic rock of worldly enchantments! Its attraction is silent, slow, but powerful to the soul that floats within its range! Under its spell, bolt after bolt of resolution, clamp after clamp of Christian obligation is drawn out. One neglect of duty paves the way for another. One desertion accustoms the man to the path of evil, until he is used to what a Christian never should get used to–sinning! A backslider gets so accustomed to neglect of secret devotion that he passes by the bolted closet-door with as little concern as he passes by the doors of his neighbours in the street. He becomes habituated to a deserted Bible, a deserted sanctuary, a deserted Sabbath-school, to a neglected heart, to a deserted Saviour. At length he finds that the Friend he has deserted, deserts him. The God whom he has offended withdraws His presence. This is the penalty of sin! No deserter from Jesus escapes unpunished. And a most invariable penalty which the forsaker of God suffers is–a sense of Gods frowns, which sometimes drives the transgressor to recklessness, sometimes to despair. Then does the unfaithful Christian find that it is an evil thing and a bitter to depart from the living God. His by-path meadow leads to Doubting Castle and the dungeons of Giant Despair. (T. L. Cuyler, D. D.)

Demas

I. Let us see what is told us concerning this Demas.

1. This man was no hypocrite. He had not turned Christian for some selfish hope of worldly good or gain. There never are many of these. In those days probably there were none.

2. Nor was he a timid follower of Jesus. It was rather bleak and stormy for Mr. Facing both ways to show himself, who is usually a very dainty and delicate fellow and cannot stand much exposure. Like the cuckoos and the swallows his season is the summer, and the first touch of frost is enough to send him away.

3. Nor was he moved only by a passing glow of enthusiasm. It is not unlikely that some were–the devotion of an impulsive nature to the noble and the good, especially to the noble and the good in persecution. They receive the seed of the Word with joy, but anon the sun is up and it is withered, for it has no root.

4. And further, it was not that Demas had no religious opportunities and fellowship. That little company, knit together as it was by such bonds of sympathy and fellowship constantly met in Pauls house. Think how the soul of Demas was stirred by the great utterances of St. Paul.

II. What was it that ruined him? Having loved this present world.

1. Was it avarice?–the cursed love of gold?–That vice that grows with the years and fattens on its gains: that creeps from prudence to saving, from saving to scraping, from scraping to grubbing, from grubbing to gripping the gold more than life. So clutching his money-bags does Demas go forth, leaving Paul the aged forsaken. The love of money makes many a Demas still. If that was it, pity him. Of all pitiable, ill-tempered, miserable people in the world, this is the worst. Of all fools hell laughs most loudly at the miser, who could not use it when he had it and then left it behind. But how can we warn him? Alas, Demas is the first to sigh and shake his head, and say how dreadful it is, and never suspect that you mean him. The miser never thinks himself rich.

2. Was it love of pleasure, of the worlds ways and the worlds approbation? The world kills more men with its smiles than with its frowns. Samson can kill the young lion that roars against him, but is himself coaxed to death by Delilah.

3. And yet again, it may have been neither avarice nor worldliness that killed him, but a gradual process of spiritual neglect. So away on the coast I have seen some projecting crag, bold and mighty, joined, as it seemed, and rooted with all the solid continent: one with the ground that stretched down through the round world and away under the seas to the shores of the far west, and inland bound to the hills that were topped and crested with the granite crags–there it stood facing the blasts of the Atlantic, defying them and looking proudly forth on the wild seas that stormed and tossed below it. Yes, winds and waves would never have fetched it down. But within were hollow places, tiny streams that washed the deepening water-courses: then came the silent frosts that gnawed at it, crumbling underneath it; so hollowed out within; then came some day the crash and din of thunder and clouds of dust that darkened heaven and the proud headland was hurled far down below, dashed by the tumbling seas and swept triumphantly by the wild waves. Oh, are you the man, whose prayers were once fervent pleadings with God, and now they are an empty round of phrases? Thy danger is great. A little longer–only that, a little longer, and of thee too it must be spoken–he hath forsaken me.

4. Here is the record of the basest ingratitude. A black ingratitude that rouses our indignation. St. Paul had most likely been the means of bringing him to the knowledge of the truth. He could not have failed to lead him to the richer enjoyment of the truth. Now when his company would have cheered the apostle in his dungeon loneliness we find the record–Demas hath forsaken me, having loved this present world. Ah, thou Demas of to-day, think how the Lord Jesus Christ hath come down from His glory in very love to thee. He sighs–He saith, Thou hast forsaken Me. Oh, Demas, thou hast made a bad bargain. Thirsty ambition in place of quietness and rest. The devil as thy master in place of the loving Lord. The bondage instead of the life of goodness. And for wages at the last heaven given up for hell. Thou hast a thorn in thy pillow. Thy religion is dead, buried; but its ghost haunts thee still and will haunt thee. It meets thee in still and lonely places and whispers of what used to be. Thy religion gone and thyself spoiled for this world, and undone for the world which is to come. (M. G. Pearse.)

The damager of backsliding

I. It is the lot of Gods dearest children to be oftentimes forsaken of those that have been most near unto them (Mat 26:56; Psa 119:87; Psa 27:10; 1Ki 19:10).

1. That they may be made conformable to their head, Christ Jesus, who was left alone of His beloved disciples, and had none to comfort Him.

2. That they may fly to Christ, in whom all true comfort lies.

II. Those that have gone far in religion may yet, notwithstanding, fall away, and become apostates.

1. Because they rest on their own strength, and there is no support in man to uphold himself.

2. Because Satan, that grand apostate, is fallen from the truth himself, and he labours to draw others to fall back with him.

III. How shall we persevere in goodness?

1. Labour for a true grace.

2. Get a strong resolution against all oppositions.

3. Labour to know the truth, and to practise what thou knowest.

4. Get the love of God in thy heart.

5. Strive to grow daily in a denial of thyself.

6. Labour to have Divine truths engrafted in thee, that so they may spring forth in thy life.

7. Grow deeper and deeper in humiliation.

IV. The love of christ and the world cannot lodge together in one heart. They are two masters, ruling by contrary laws. (R. Sibbes.)

The falling away of Demas

1. The expression, Demas hath forsaken me, etc., probably means, in the first instance, that he loved his life too well to risk it by farther companionship with one, all but condemned, and whose martyrdom might be the signal for his own.

2. But the expression involves something more. That love of this present world, which assaulted Demas under the lone roof of the apostle, is what we can all understand, and a snare which is more or less laid for us all. It was the result of not having counted the cost of what might be required of him; a perilous looking back, after having put his hand to the plough, and therefore being unfit for the kingdom of God. In his former home at Thessalonica there might be a comparative security to be obtained. There he might find a comparative easement from a confessors labour; a retirement from the responsibility of a more marked and active disciple. There, at all events, he might not be called upon to defend his faith; to sustain it against the onset of impiety and false doctrine; but might indulge the illusion of adhering to it in what the world calls peace. There, in short, freed from the severer claims of an appointed trial, he might live as seemed best in his own eyes; and cling to the vain hope of reconciling the duty of a Christian with the divers conflicting habits and temptations, which beset the man of this present world. (Canon Puckle.)

Demas

Observations:

1. It is lawful (in some cases) to name men. The apostle, to make others fear apostasy, names this backslider. Our application must be as a garment fitted for the body it is made for: a garment that is fit for everybody, is fit for nobody. What is spoken in general to all, few will apply to themselves. The only way to benefit our people is to apply the plaster to their particular sores. This made Ahab to put on sackcloth (1Ki 21:20), and brought in so many thousand converts (Act 2:37). One preacher that thus faithfully applieth the Word to his people, shall do more good in one year than another that preaeheth in a general way, and never cometh home to the consciences of the people, shall do in many.

2. The godly must look sometimes to be forsaken by their bosom friend. Demas was Pauls intimate acquaintance and coadjutor, yet Demas bath forsaken me. True friend ship is like a well-built arch which standeth at first at a greater distance, and thence leisurely groweth up into a greater closure at the top, and so it will stand the better for weight.

3. Eminent professors may become grand apostates. Demas is a preacher of the gospel, Pauls coadjutor, and is joined with Luke the evangelist (Col 4:14), yet for all this Demas hath forsaken me. Nothing but sincerity can pre serve us from apostasy. Let us therefore, especially at our first setting forth, dig deep, lay a good foundation, consider what the truth may cost us, and ask ourselves whether we can deny ourselves universally for Christ. If we cannot, or will not, we are not fit to be Christs disciples, we shall shrink in the wetting, and start aside like a broken bow when a temptation comes (2Th 2:10-11).

4. The inordinate love of this present world is the highway to apostasy. It is not the world or the creatures which are good in themselves, but the excessive and inordinate love of them, which ruins men.

5. This world shall have an end and all things in it, it is not an everlasting world, it is but this present world, whose pomp and pleasures soon vanish away (1Co 7:29-31).

6. Sin blotteth a mans name, and blemisheth his reputation. Demas, for his worldliness, had a brand set on his name to the end of the world.

7. It is an aggravation of a mans sin to sin deliberately against light and conviction. Demas doth not sin here through passion or fear, but deliberately.

(1) He sinned against great light, he being a professor, yea, a preacher of the gospel, could not offend (in this kind especially) through ignorance.

(2) Demas sinned against great love. God had enlightened him, and made him a preacher of the gospel, gave him a room in the affections of his chosen vessel Paul, who made him his coadjutor.

(3) He sinned against the light of good example. Paul went before him in doing and suffering, and glories in all as comfortable and honourable, yet Demas deserts him, and is not this our sin?

(4) To sin upon a light temptation aggravateth a sin. Now Demas had no just ground for flinching. If he feared suffering for Christ, he knew the promise, That he who forsaketh father, or mother, or lands, or life, for Christ, shall have a hundred fold in this present world, and could he have brought his life and estate to a better market? If he loved the world and found sweetness in that, is there not more sweetness in Him that made the world?

(5) To draw others into sin, aggravateth sin. Demas, by his evil example, brought an evil report on the gospel, and did tacitly and interpretatively say there is much more sweetness in the world than in Christ, and so drew others from the truth.

(6) The greater the person that sins the greater is his sin. Theft in a judge is worse than in an inferior person; for Demas, a teacher of others, to teach apostasy, draws men into sin. Such cedars fall not alone, but crush the shrubs that be under them. (T. Hall, B. D.)

Demas

I. The Christian life according to demas. Chrysostom, assuming that Demas left Paul in order to go back to his friends, expressively describes his purpose by saying, He chose to luxuriate at home. If that was so, he did only what most Christian people are doing now. He still believed in Jesus as the Saviour of sinners, and hoped to be accepted for His sake; he purposed to abstain from the things forbidden by the law; and, this done, he thought himself at liberty to seek and enjoy the full measure of worldly good which he was able to obtain. In other words, he wished to lead a Christian life, but with the least possible quantity of self-denial. He wished, in the selfish acceptation of the phrase, to make the best of both worlds. His Christian ideal was a negative one, and consisted in not breaking the gospel commandments, rather than in laboriously doing, or being, anything great or good. It may often happen–in our case it will generally happen–that the best service we can render to others and to Christ is to be done at home; yet it is possible, it is common, to remain at home, and not to render it, but simply to luxuriate there, our lives regulated by that love of this present world which Demas showed. Indeed, whatever the sphere may be in which we are best able to serve others and Christ–whether the home circle, or the wider arena of social life, or the haunts of business, or the Sabbath-school, or the sick, or the poor–are we not tempted to occupy it after the manner of Demas?

II. The christian life according to Paul. Not, how little can I do, but, how much, was the ruling principle with Paul. Not, what would be easiest for me, but, what most acceptable to Christ. Not a cold calculation in the interest of self, but a warm devotion to the welfare of all. Loyalty, gratitude, generous enthusiasm, are its features; and, surely, they are among the noblest qualities of human character. Cold and grudging selfishness marks the other conception. They hardly deserve to be called two forms of the Christian life, for only one has the Spirit of Christ at all. Yes, let us remember even the nobleness of Paul was but a reflection of the nobleness of Christ. It was at that source the flame of his soul was kindled: The love of Christ constrained him.

III. the Christian life begun with paul and ended with Demas. The Spirit which founded the Christian Church was the spirit of Paul; but, as soon as the days of its freshness and persecution were over, the spirit of Demas prevailed. And the history of individuals is apt to be similar. (T. M. Herbert, M. A.)

Demas

In old times your London Bridge and our Netherbrow Port in Edinburgh were garnished with human heads; and in days when tyrants and persecutors were on the throne, alongside those of many notorious criminals, many a good and patriotic head hung there to bake and wither in the sun. That may appear to you a barbarous custom; in a sense it Was; notwithstanding, it came down, in a way, almost to our own times. Years ago, yet in our time, in sailing down your Thames, you saw certain strange and fearful objects standing up within tide-mark on the shore, between you and the sky; they were gibbets, with dead men hung in chains. Contrary as such a custom is to the feelings and sentiments of the present day, the object of those who observed that custom was a good one. They had a better end in view than merely the frightening of those who, happening to pass that way by night, heard the wind whistle though the holes in the empty skull, or the rusty chains creak as the body swept round and round. Piracy, with all its awful atrocities on men and women, was a much more common crime in those days than it is now; and the sailors who dropped down the river and passed these frightful objects, carried away with them a salutary lesson. They were pirates who were hung in chains, and they who looked saw in them the abhorrence with which society regarded, and the vengeance with which justice would pursue the perpetrators of so great a crime. Rebuke before all, said the apostle, that others may fear; and these men were thus hung in chains that others might see and be afraid. Nevertheless, these monuments of sin and of justice, however offensive they may be to our taste, or however suitable they might be to the ruder customs of ruder times, were not perpetual. The work of decay went on, and bone dropping away from bone left empty the chains; mother earth received into her bosom the last relic of her guilty child, and the crime and the criminal were soon forgotten. More enduring monuments of sin and its punishment than these have perished in the wreck of all things. For long ages the stony figure of a woman stood, with her cold, grey eyes turned on the sea that had buried the sinners, but not the saints, of Sodom. Lonely and awful form–the travellers that skirted the shores Of the Dead Sea, and the shepherds that tended their flocks on the neighbouring mountains, regarded her with all horror and terror; and never did living creature deliver such a sermon on the words, Whoso putteth his hand to the plough and looketh back, is not worthy of the kingdom of God, as did that dumb statue! But time that destroys all things destroyed that, and now travellers have sought in vain for even the vestige of a relic that, were it found, would be far more interesting and far more impressive than all your Greek and Roman marbles, anything dug out of quarry or carved by sculptors chisel. She who, loving the world too well, looked back on Sodom, has ceased to exist in stone: she lives, however, in story, and we would do well, in and amid the temptations of this world, often to remember Lots wife. The purpose our fore fathers had in hanging pirates in chains, and the purpose God Himself had in turning that woman into a pillar of salt, the Apostle Paul had in his treatment of this man whom he holds up here as a beacon to all future ages. He did not write this of Demas to revenge himself on Demas; he was above that. He did not write, Demas hath forsaken me, having loved the present world, out of spleen or anger against this poor and pitiable apostate. Nothing of the kind. Nor was Demas the only man that at one time forsook Paul. There were others stricken with such panic, as will sometimes seize the bravest troops. All his friends deserted him. Ah! but even then there was an essential, and now there is an eternal difference between them. I donor deny that others fled, but then they returned, they rallied; they washed out with martyrs blood the stains of their disgrace. They fled, I grant; they fled the field, but only for a time–Demas for ever; they abandoned the fight–Demas the faith. Theirs was the failing of the disciples for whom our Lord pled the kind apology, The spirit is willing, but the flesh is weak. Demass was the sin and crime of Judas. He abandoned for aye and for ever the cause of Jesus.

I. Demass history and Demass fall. Men live after they are dead, I do not mean merely that they live in another world after they are dead, but that, in a sense, alter they are dead they live here–some in their good works, and others in their bad. Many a man would never have been heard of in this world at all but for his crimes. His crimes are the salt, wherewith his memory is salted; he lives in them. But for them he had passed a happy life, obscure, no doubt, but happy; and when he died had gone down to his grave unnoticed and unknown. Now that is not the case of Demas. The truth is, if this Second Epistle to Timothy had never been written, or if it had pleased God to have let this Second Epistle to Timothy perish, like some other writings of the apostles, perhaps you might have called this church after Demas; Demas might have had his name in the calendar of saints. This man fell from a height which few of us have reached or ever will reach, and all the more impressive, therefore, is the story of his fall. He was indeed a fallen star! The reverse of Paul, who fell a persecutor and rose an apostle, this man was an apostle, but is an apostate now; he was a professor, but he is a renegade now; he was a brave soldier of the cross, but he is a base deserter and traitor now, having deserted and abandoned all for which a man should live. What a fall was there! Scripture drops the curtain on Demas just where we see him here, like a dishonoured knight from whose heels the spurs he has won have been hacked–just where we see him as a soldier who, his facings plucked from his breast, is dismissed as a deserter. No other word in Scripture about Demas after that; the curtain drops, and he vanishes. But let tradition lift her curtain, and if she speaks the truth–and there is no reason to doubt her story–it happened that Demas, as I could have prophesied, or you or any one else–went from bad to worse, down and down, and lower still, from one depth of infamy to another, till in the last sight we get of Demas, there he is yonder, a priest in a heathen temple, offering sacrifices to dead stocks and stones! Unhappy, miserable man, whether he died, as he might have died, with a recollection of better days, stung with remorse, howling in despair, or whether he died defiant of Christ, like Julian the royal apostate, who, when vanquished by the Christian hosts, caught the sword from his mortal wound, and tossed it up to heaven, and cried, expiring in the effort, The Nazarene has conquered! Unhappy man, whether he died one way or the other!

II. What made Demas fall? what brought him down from his high position? Sailing once on a Highland loch where the crags went sheer down into the water, the boatman called my attention to a very remarkable fragment of rock. There it stood, tilted up on its narrow edge, threatening destruction to every one below it, and to all appearance ready, at the touch of an infants finger, to leap with a sudden plunge into the depths below. What had tilted that enormous table into that upright position? No arms of brawny shepherds had set it there; no earthquake, rolling along the mountains and turning it upward, as earthquakes sometimes do, had turned it, nor had lightning, leaping from a cleft on the mountains summit, struck it, split it, shivered it, or raised it on its narrow edge. The task belonged to a much quieter and less obtrusive agent than these. Borne on the wings of the tempest, or dropped by some passing bird, a seed fell into a crevice of the rock; sleeping the winter through, but finding there a shelter and a congenial soil, it sprang with the spring, fed by rains and by dews it grew, and put up its head and spread out its branches, and struck deep its roots, worming them deep into the crannies of the rock, and wrapping it round and round. That table, as they grew, and thickened, and strengthened, was slowly and silently raised and separated from its bed, and then one clay there came a storm roaring down the glen, and seizing the tree, whose leafy branches caught the wind like sails, turned that tree into a lever, and working upon the rock, raised it and set it where I saw it just on the edge of the dizzy crag, and there it stood, waiting till another storm should come to hurl it over into the mossy waters of that wild mountain lake. Whether that stone has fallen yet I do not know, but it will fall; and just as that shall fall, so fell Demas; so many have fallen, and so you and I, but for preserving grace, would fall too. Do not mistake the Bible. The Bible does not say a word against the world. It is not the world, it is not riches, it is not fame, it is not honour, it is not the innocent enjoyment of the world that the Bible condemns; it is the love of the world. Beware of that! Let it once enter, let it get lodgment in your heart, though it is simply a tiny seed, let it grow there, let it be fed by indulgence, let it strike its roots, let it worm them into the crevices and crannies of your heart, and it will do this so silently that you will never suspect it, and you will never know it, and others will never know it, till one day the storm shall come. What was it that brought on Demass fall? Why was it that persecution destroyed Demas? Why, because persecution acted on Demas just as the storm did on the tree that got its seed into the rock. But that that tree had its seed and its roots round about that rock, the rock had defied all tempests, though they blew their worst; and Demas–persecution might have made him a beggar, persecution might have cast him into the deepest dungeon Rome had, persecution might have brought him to the scaffold, but if Demas had never loved the world, all that persecution had done would have been to destroy his wealth, to destroy his health, and to destroy his life, but it had never destroyed him; and on that day when Paul stood with his grey head before a mighty crowd coming to see him die, Demas had stood at his side; they bad stood together in the battle-field, they had stood together in the pulpit, they had stood together before Jews and heathens, and that day had they stood together again; one chain of love, as of iron, binding them still, they had fought together and they had fallen together, their heads had rolled on the same scaffold, one chariot had borne these brothers to the grave, and over their mangled remains, carried by devout men to burial, a weeping church had raised one monument, and I will tell you what she would have put on it; copying the words of David she might have said, They were lovely and pleasant in their lives, and in their death they were not divided. Alas! I have an epitaph for Demas, taken from the same touching lament, but consisting of other words–How are the mighty fallen, and the weapons of war perished! Such is the epitaph of Demas! He was laid in an apostates grave, and, not excepting a drunkards, there is no grave the grass grows on so hopeless as the apostates. Lessons:

1. Put not your trust in princes, says David. Put not your trust in preachers, says Demas. A blazing star quenched in darkness, oh! how does Demas teach them that stand high to walk humbly, and them that are high-placed not to be high-minded. It is well to carry a low sail, even when the wind blows strong.

2. Have you a pious father or mother, a pious wife or children, pious brothers or sisters–are you a servant in a pious family, or are your friends pious and your associations good? Ah! how does this teach you not to count too much on man! Why, there is Demas; what is your society to his? Demas lived in the holiest society out of heaven; Demas was the bosom friend and associate of one of the holiest, and I will say of one, in point of soul, of the noblest and loftiest men that ever lived–the Apostle Paul. There is no man in this house so little likely to be engrossed with the business, to be entangled with the cares, to be fascinated with the pleasures of this world, as was that man Demas; and yet he fell; he fell, and if he fell, who of us is to stand? Oh! how does his history sound in my ear like that old prophets voice, Howl, fir-tree, for the cedar is fallen!

3. Ah, what a lesson is this for you and me, and all those who live under the best religious influences, for us to take care that we do not reckon upon them, but that we watch and pray lest we enter into temptation. The worlds smiles are more to be dreaded than its frowns; its sordid sophistry, than its sharpest sword. Let the love of the world get into a mans heart, and there is no pleader, no counsel, no man that ever made the worse appear the better, so successful as that is; for the world has a tongue to convince the man who has the love of it, that virtue is vice, and vice is virtue. (T. Guthrie, D. D.)

The relapsed Christian

He reminds us of the piteous spectacle of a man emerging from the watery element in which he has been plunged, and for a moment gaining a footing upon the shore, but caught by the retiring wave, or losing his hold, he is once more carried into deep water with the danger of being finally engulfed in the waves, unless by another strenuous effort he should regain the shore and reach a standing above the power of the surge. (J. Leifchild, D. D.)

Having loved this present world–

The connection between love of the world and apostasy

Love of the world–love of the worlds opinions, and the worlds habits, and the worlds tastes, and the worlds privileges, and the worlds dispositions, for their own sakes, diminish faith, by bringing us more into contact with visible things. It is the privilege of faith to gaze upon the invisible, to behold and to lay hold of those things which the natural eye sees not, which the natural intellect comprehends not, and which the natural powers cannot grasp. But if the love of the world constrains me to grovel in the dust, to be busied and exercised and made careful over much with the things that are seen, soon may the far-scanning sight of faith be impaired and enfeebled, till at length it scarcely deserves the name, and brings not the comfort and imparts not the joy. Do we not know that the natural eye, when engaged upon minute visible objects which have to be brought near to it, accommodates itself to the distance; and the strong and healthful eye at length becomes short-sighted, and cannot gaze upon the distant prospect in its brightness, and looks confusedly on the landscape that woos admiration? And so it is with the spiritual perception. Let me be em ployed in the minute things of this world–the poor trifles after which the men of this world toil–and I may look upwards in vain; the spiritual sun may be shining upon me, in its meridian splendour, but my sight may be so dimmed, that with my purblind spirituality I shall be forced to look up and say–Where is it? The love of the world also diminishes our hope; because it induces us to seek, and in a certain sense enables us to find, satisfaction in present enjoyment. The young heart gazes upon the world and upon its enticements, and is it not constrained to say–How delightful–how attractive? And the grey-headed worldling, who has luxuriated in worldly enjoyments, has no range of hope beyond that which the little limited circle of his present existence gives him. Let me be content with present enjoyment–let me be content with worldly success–let me be satisfied with all I can perceive while passing as a traveller rapidly through this world, and I apprehend I should not be over-much anxious to build up a hope that is full of immortality; I should be inclined to say–I want no better heaven, I do not wish for anything beyond this, I do not desire to hope for more. How it becomes us to entreat you, with all earnestness and affection, to beware of a Christian profession which does not separate you from the world! Nothing is more delusive than to become acquainted with the letter of Gods Word, to feel desires after the experience of its comfort, to make a Christian profession, to join Christian assemblies, to mingle in Christian ordinances, and yet to be still numbered with those who say to the world by their conduct–Thou art my God! But if you find your profession has been genuine–if you have tasted that the Lord is gracious–beware of the first symptoms of decline. (G. Fisk, LL. B.)

The foolish love of the world

Judge in thyself, O Christian! is it meet

To set thine heart on what beasts set their feet?
Tis no hyperbole, if you be told,
You delve for dross with mattocks made of gold.
Affections are too costly to bestow
Upon the fair-faced nothings here below:
The eagle scorns to fall down from on high,
The proverb saith, to pounce a silly fly;
And can a Christian leave the face of God
T embrace the earth, and dost upon a clod!

(John Flavel.)

Worldliness fatal to religion

In Brazil there grows a common plant, which forest dwellers call the matador, or murderer. Its slender stem creeps at first along the ground; but no sooner does it meet a vigorous tree than, with clinging grasp, it cleaves to it, and climbs it, and, as it climbs, keeps at short intervals sending out arm-like tendrils that embrace the tree. As the murderer ascends, these ligatures grow larger and clasp tighter. Up, up, it climbs a hundred feet, nay, two hundred if need be, until the last loftiest spire is gained and fettered. Then, as if in triumph, the parasite shoots a huge, flowery head above the strangled summit, and thence, from the dead trees crown, scatters its seed to do again the work of death. Even thus worldliness has strangled more Churches than ever persecution broke. (S. Coley.)

Danger of the world

As you love your souls, beware of the world; it has slain its thousands and ten thousands. What ruined Lots wife?–the world. What ruined Achan?–the world. What ruined Haman?–the world. What ruined Judas?–the world. What ruined Simon Magnus?–the world. What ruined Demas?–the world. And what shall it profit a man, if he shall gain the whole world and lose his own soul?

The world pictured by fancy

In the mirage of the desert, objects are said to become strangely distorted–a mud-bank exhibiting the appearance of a magnificent city with domes and towers, a few stunted bushes are transformed into a forest of stately trees. Is not the world with its hollow, fading distinctions thus transformed in our idle, foolish fancy? We attach an importance to its treasures, praise, ambitions, pleasures, utterly false and exaggerated. (W. L. Watkinson.)

The border-land between Christ and the world

Centuries ago it was dangerous for any one to live on the border-land between England and Scotland. Let us take care not to dwell on the border-land between Christ and the world.

Counteractives to worldliness

Let the declining Christian strive against the deteriorating and retrograding tendency to worldliness. Let him exercise his faith in strong realisations of celestial things, which alone are able to counteract the debasing impressions of terrestrial ones. Let him accustom himself to look upon all things here in the light of eternity. The fascinations of the world will then appear to him as a brilliant bubble, which will soon burst, and its troubles but as a dark vapour that appeareth but for a little while and then vanisheth away. For his warning, let him contemplate the fearful catastrophe threatened to those who draw back from God to the world. He has only to open his eyes to see in what numerous instances this passage of Scripture has been verified: They that will be rich fall into temptation and a snare, etc., resembling covetous merchants, who overload their vessel with a freight which impedes its course and endangers its safety. What a fatal shipwreck of faith and a good conscience have many suffered from this cause: and who can tell whither it may carry him who surrenders himself to its influence? Upon the principle of a relapse being more difficult to cure than the original disease, let him be doubly on his guard against this tendency. (J. Leifchild, D. D.)

Crescens to Galatia.–

Crescens is gone to Galatia, Titus to Dalmatia

1. Good men will be doing good wherever they are. Paul was now a prisoner, yet he preached constantly in prison, and there converted Onesimus (Phm 1:9).

2. Though some may forsake us and the truth, yet God hath others that are faithful. What if Demas be gone, yet Crescens, Titus, Timothy, Mark, and Luke abide constant; no storms nor tempests can beat them off; if Saul oppose David, yet Jonathan will stick to him. (T. Hall, B. D.)

Only Luke is with me.–

The beloved physician

I. The inducements to remain with St. Paul.

1. There was the power of friendship. From the earlier references to Demas, we may conclude that he had been associated with the apostle in companionship in trial and labour. Intimacy and affection were motives to stay with him.

2. There was the sense of chivalry. However Demas might be tempted to go, a noble spirit would have said, Not now, when it is a time of comparative loneliness, need, and danger.

3. Interest in the faith. From his former relationship with St. Paul we must assume knowledge and admiration for the faith. He had seen Christianity, accepted it, and had been privileged to witness its power in the personal piety and devotedness of St. Paul.

II. The temptations to go.

1. The worlds temptation of Demas was probably not through her seductive glitter of pleasure and pomp, but through her frowns. The apostle was under a cloud. Few seem willing to take him by the hand. Notice how joyously he recognises the courageous kindness of Onesiphorus (2Ti 1:16-17).

2. Perhaps we may hazard a conjecture respecting the character of Demas. May he not have been one of those whose religious life is just strong enough, or rather weak enough, to live in a religious atmosphere, but utterly unable to live when unsupported by Christian society?

3. The way in which such a character would desert. Not openly, but by degrees. Excuses to omit dangerous duties, and even at the last perhaps only leave St. Paul on some plausible pretext to go to Thessalonica. The old apostle saw through it: Having loved this present world.

III. The contrasted conduct of St. Luke.

1. While Demas at Thessalonica, St. Luke at Rome. His helpfulness to St. Paul. The knowledge of the physician, with its frequently induced sympathetic power and insight. The spiritual refreshment of a brotherly heart. Demas lives the life of him who seeks to save life, but loses it in all its nobility and opportunities of doing kindness. Luke is ready to lose life, but saves its true vitality.

2. For the retrospect of Christendom tells us that St. Luke in his devotedness has saved his life, while Demas has lost it. The latter is a beacon-warning; the former a guiding light, a name in the Church–loved where Christ is loved, honoured where the apostle is honoured, for constancy, kindliness, and intrepid faith.

Learn therefore that–

1. Chivalry is not strong enough against the world-spirit.

2. A religion which is only dependent on the personal influence of others will prove faulty in the time of trial.

3. Thus only the inner strength supplied by Christ can keep us strong; not Paul, not Apollos, not the wisdom of men, but Christ. For the difference between St. Luke and Demas was not in outward circumstances. They were equally tried. It is Christ in us which is the hope of glory, a glory the earnest of which is seen in the scorn of earth and the triumph of faith over her frown or her smile. (W. B. Carpenter, M. A.)

St. Luke the Evangelist

We know but very little, historically, of St. Luke. His birthplace appears to have been Antioch, the metropolis of Syria, and, from his profession as a physician, we conclude him to have been, as indeed his writings prove him, a man of liberal education. Antioch was distinguished as the seat of literature; and St. Luke had probably availed himself of the advantages presented by his native place. We have no information in regard to the calling and conversion of St. Luke, and of his becoming a physician of the soul as well as the body. Many suppose him to have been converted by St. Paul at Antioch, and so to have had no acquaintance with Christianity until after the death of its Founder. Others again maintain that Luke was one of the seventy disciples whom Jesus sent forth to publish the gospel. However this may have been, it is in connection with St. Paul that St. Luke is first mentioned in the New Testament. From Act 16:-28, we learn that he accompanied St. Paul in many of his labours and journeyings, and was with him at Rome daring his two years imprisonment. We are wholly without authentic information as to the after life of St. Luke. Various spheres of labour are assigned to him by various writers, and much obscurity rests on the time, place, and manner of his death. The most ancient authors, however, say nothing of his martyrdom; and this would seem to show that he died a natural death; though others, indeed, allege that he went out of life stretched on an olive tree. But whilst so little material is furnished by the biographers of St. Luke, we are in possession of his writings, and by these he, being dead, yet speaketh. There has never been debate in the Church that the Gospel which bears his name, and the Acts of the Apostles, were written by St. Luke. These were his legacies to all after ages, and for these must he be held in honour so long as there is any love for the gospel. And with these writings in our hands, who that has any sense of the worth of revelation will hesitate to describe St. Luke as a brother whose praise is in the gospel throughout all the churches? Or who, like St. Paul, if he had no other companion, would not feel that, in having this evangelist, he had books on which to draw that he could never exhaust, and which would continually furnish him with spiritual information, so that he could never be in loneliness, never at a loss for guidance and instruction, even though he should have to say with the apostle in our text–Only Luke is with me. And what we venture to assert is, that the history which he has produced outweighs, in value to ourselves, either of the other three which the New Testament contains. We venture to affirm that, if only one Gospel is to be preserved, that that Gospel should be the Gospel according to St. Luke. The debate must lie between the Gospels of St. Luke and St. Matthew; for neither in the Gospel of St. Mark, nor in that of St. John is any account given of the parentage and birth of Jesus Christ; so that, with no other document in our hands, we should be uninformed upon facts which lay at the very root and foundation of Christianity. We should have no proof of the fulfilment of prophecies declaratory that Christ should be born of a virgin, without taint of original sin; and we could therefore make no way in building up the fabric of our most holy faith. You will admit, then, that if only one Gospel be retained, it must be that of St. Matthew or St. Luke, inasmuch as these contain what is wanting in the others, the account of Christs miraculous nativity, and this account is indispensable to our knowledge of redemption; but if we are to choose between the Gospels of St. Matthew and St. Luke, the far fuller manner in which St. Luke gives the circumstances of the birth of our Saviour might of itself determine upon which to decide for the history. And when you add to this that St. Luke is the evangelist who has preserved for us the parables and incidents most adapted to our case, and most comforting to our feelings, and that from his writings we draw a prayer which is the very epitome of petitions, God be merciful to me, a sinner; that it is he who draws for us that most affecting of pictures, the picture of the fathers rushing to meet the prodigal son whilst yet a great way off, folding him in his arms, and giving him his embrace; that in the pages, moreover, of this evangelist it is that we behold the good Samaritan pouring oil and wine into the wounds of the sufferers; that we are warned by the sudden summons to the rich fool, who, within a hairs breadth of death, talked of building larger barns; by the torments of Dives, who exchanged the luxuries of a palace for the plagues of hell; that we are comforted by Christs gracious words to the thief on the cross;–ay, if it be thus true that we turn to the Gospel of St. Luke for whatever is most exquisitely tender, most persuasive, most encouraging, most startling in the registered actions and sayings of the Saviour, then it is not to be doubted that our chief debt of gratitude is due to this evangelist; that if we had lost all the others–Cresceus unto Galatia, Titus unto Dalmatia, Matthew, Mark, and John having departed from this present world–it might still be with the tone of those who felt they had kept the one from whom most might be learned, that we took up the language of our text and exclaimed with St. Paul, Only Luke is with me. We now turn to look at the Acts of the Apostles, a work which stands quite by itself, and whose worth, therefore, cannot be measured by comparing it with others. If we had not this book we should have no inspired record whatever of the actions and sayings of the first preachers of Christianity, and consequently its value must be estimated by the injury which would be occasioned by the total want of such a record. The removal of the Acts from the New Testament would be altogether a different thing from the removal of one of the Gospels; in the latter case the deficiency would be at least partially supplied by the remaining writings, whereas in the former there would be left no document to which we could refer. The book of the Acts is to the Holy Spirit what the Gospels are to the Saviour–a record of His entering on His office, and fulfilling His great work in the scheme of human redemption. And can we dispense with one record any more than with the other? Is it not indispensable to the completeness of the evidences of Christianity–the showing how each Person in the ever-blessed Trinity has interposed on our behalf–that we should be able to point to apostles and to apostolic men, receiving supernatural gifts, and going forth with a more than human strength to a warfare with principalities and powers? It is one thing to prove a work valuable, and another to show that its loss would be fatal. It is this that we endeavour to do, by exhibiting the Acts as the Gospel of the Holy Ghost, and as the record of transactions which involve the interest and the permanence of the whole Gentile Church. And when we have shown you that without this book you would be left ignorant of the coming of the Comforter; that you would know nothing of the manifestations by which the seal of Divinity was finally set on Christianity–yea, be unacquainted with redemption as the joint work of the three Persons in the Godhead; and when we have further shown you that, take away this book, and you take away all the register of Gods ordering the removal of the middle wall of partition, so that the Gentiles might be received without submitting themselves to the institutions of Moses, and we think we have shown enough to convince you that you owe St. Luke, at least, as much for his Acts of the Apostles as for his Gospel; and, therefore, we again say–Crescens might have departed to Galatia, Titus to Dalmatia, and you might be left alone in a prison, almost without associates, almost without books; but could you be lonely? could you be forced to speak as if deprived of high companionship and intercourse with those in whom a Christian has the deepest interest, and access to the best stores of comfort and of knowledge, if you could say of yourself, as St. Paul says in our text–Only Luke is with me? (H. Melvill, B. D.)

St. Luke an example of trite friendship

Most of that which goes by the name of friendship is as rootless as an aquatic plant that turns its broad leaves and flowers to the summers sun. Men desecrate the holy name of friendship by applying it to alliances, conferences, and leagues. But true friendship is one of the sweetest and best of earthly things, if, indeed, it can be called earthly. Friendship is the best developed fruit of love. It is the escape for the pent-up soul. Friends can do for each other what modesty forbids them to do for themselves. They can keep down each others vanity, and keep up each others courage. Friendship has the physicians skill, the nurses vigilance, the mothers devotion. How may we procure this blessed boon? Friendship cannot be created by the jugglery of oaths and grasped hands. True friendship ought to be grounded in the love of God; it ought to be well chosen, cemented by nature and religion, developed by time, tested by adversity, consecrated by associations. Let such friendship be held at high value. Let no trivial thing imperil it. Let it be cherished by confidence unstinted, by demonstrations of affection, by sincerity and truth, by faith and trust, by mutual forbearance and sacrifice. Such friendship will be an oasis in the arid waste of selfishness, and it will be an anticipation for the life to come. (R. S. Barrett.)

The friendship of St. Luke and St. Paul

That St. Paul should be drawn to St. Luke is no wonder, for there must have been great similarity in their tastes, both being men of highly cultivated minds; but that St. Luke should throw in his lot with St. Paul, the homeless, persecuted man, who was an outcast from his own people, and who went in constant danger of his life–this betokens a strength of mind such as is met with but rarely, and a friendship of no ordinary kind. And we can hardly guess at the value to St. Paul of the friendship of such a man as St. Luke, even if we take it on the low standard of the value of services which he would be able to render to the Apostle. Being an educated man, he would be able to assist in many ways; for instance, as his amanuensis, and as being more competent than others to deal with the more cultivated heathen with whom they were brought in contact. But all this would be as nothing compared with the common bond which would knit their souls together, their love for their risen Lord. The world can show us friendship, and that, too, of a high order; it has done so in past history; it can do so, no doubt even now. Similarity of tastes, the pursuit of a common object, the necessities of daily life, may draw men very closely together, and make them friends in the sense in which the world uses the term. But there is a deeper sense than that; for Christianity has done the same for friendship as it has for whatever else it has touched–it has raised and it has sanctified it. St. Paul and St. Luke were not only friends, but each had a common friend in the Lord Jesus. In Christ Jesus they were knit together by a bond stronger than any which the world could forge, and the secret of St. Lukes devotion to St. Paul was not only community of taste and feeling, but the love of God which was shed abroad in their hearts through Jesus Christ their common Lord and Master. We often hear people speak of others as their friends, or of themselves as being the friends of others; but it would be well if we thought a little more about what a friend might, or what a friend ought to be, before we allowed ourselves to use the word. How can there be true friendship between the Christian and the man of the world? How can there be true friendship between those whose deepest and purest feelings are not in accord? (W. G. Abbott, M. A.)

Luke, the beloved physician

To account for his being alone with Paul at that solemn and trying time we do not need to charge unfaithfulness upon all who had been Pauls companions during his confinement in Rome. Did Paul keep Luke there, perhaps, because he needed his professional care in his old age, after so many toils and hardships and exposures by land and by sea? Did Luke refuse to leave him because his watchful eye saw that Paul needed his professional care more than Paul knew or would willingly acknowledge? Had he the tact to conceal this professional solicitude under the equally true desire to enjoy Pauls company and instruction, and to fill his own mind and memorandum-book with those memories which the Holy Spirit was moving him to write to most excellent Theophilus and to us? If I might not be a minister of the gospel, a pastor taking care of souls, I know not what else I would rather be than a physician, skilled to minister at bedsides and in chambers of the sick, worthy to be looked to by anxious households when the chill shadow of death makes them shudder, worthy to be trusted as a sentry by a community when the pestilence walketh in darkness. The highest skill in medicine is not all that such a trusted and beloved physician must have; or, rather, skill in a physician includes much more than knowledge of anatomy and physiology and the materia mediea. It includes high acquaintance with the human soul in its peculiar powers and in their relations to the body. It involves not merely knowledge of the body, as a thing which it has dissected, a machine whose parts it has taken asunder and handled. It involves reverence for that body as the supreme handiwork of Jehovah, whose infinite skill and care are illustrated in all its joints and members, all its parts and organs, all its processes and powers. It involves tender appreciation of all the liabilities and capabilities of such a soul in such a body. It involves genuine sympathy with sufferers, suffusing and beautifying, not enfeebling nor hindering the business of relieving, making it not less effective and successful business because clothed upon with graces which present it ever as intercourse, conversation, fellowship. (H. A. Nelson, D. D.)

A faithful friend

A faithful friend will not forsake us in our deepest distress. A faithful friend–and such a one was Luke–loves at all times (Pro 17:17). Though Paul be a prisoner and ready to be martyred, yet Luke keeps with him still; though all forsake him, yet he will stick to him. Pot-friendship will vanish, especially in adversity. Job (Job 6:15) complains of his friends that they had deceived him like a brook; they were not like a river which is fed by a spring and hath a perennity of flowing, but like a brook which runs in moist times when there is least need of it, but in a drought it fails; like swallows which fly about us in summer, but in winter they leave us and hide themselves in hollow trees or the like. Such vermin abound which run to full barns, but outrun them when empty. Most worship the rising, few the setting sun. (T. Hall, B. D.)

Take Mark, and bring him with thee.–

The quarrel about John Mark

(see Act 15:36-39):–

I. The sharp quarrel between Paul and Barnabas. They were both good men, both men of cultivated spirit and of fine Christian character, and yet they got into a violent passion about a matter that one would think might have been easily arranged if discussed forbearingly and wisely. The only wise thing about the whole matter was the separation. It is far better for Christian people who cannot work comfortably together to separate than to keep up an endless bickering, or a dull, sulky anger which only reveals the smouldering fire that sooner or later is sure to burst forth.

1. The most godly men are still liable to sharp and sudden falls.

2. Those who are engaged in the same work may have antagonistic views on matters of prudence.

II. The two different stages of Marks life. Sometimes a poor-looking material works out better than we expected. The unpromising youth often surprises us by very superior development in after years. Soldiers who have quailed before the first fire of their first battle have distinguished themselves as brave men in after years. There is really nothing more common than this contradiction of all early promises, both for good and bad, which daily life brings to us. Life and character have so many sharp turnings that you can never calculate what direction they shall ultimately take. This was the case with John Mark. In the former of these passages he is brought before us as a young man. The opinion Paul had of him then was a very contemptible one. He had set his hand to the plough, and looked back. Seventeen years after Paul is in prison at Rome, and writes thence this letter to Timothy. And in it comes this honourable and affectionate mention of the very man who seventeen years before he had held at so cheap a rate, Take Mark, and bring him with thee, for he is profitable to me for the ministry. A bright midday to a very unpromising morning! We are constrained to suspect, after all, that, though Paul had prudence and justice on his side, on that former occasion, yet Barnabas had the finer intuition when he kept his faith in his nephew, notwithstanding his disgraceful delinquency. After-events certainly proved that the unpromising youth had in him the making of a strong man. How much of Marks after strength was due, on the one hand, to the paternal faith and protection of Barnabas, and, on the other hand, to the tonic administered to him by Pauls contemptuous refusal, we cannot say. Probably both had a good effect. The scornful glance with which a brave man looks on a delinquent, by inflaming his self-respect, may, while it mortifies his soul, impel him to bolder things. And, on the other hand, to feel that though we have miserably failed, there is one heart that still believes in our capacity, and one hand that never loses its grasp of ours, is heavens good angel to our life. Many a coward life has been made brave by that ministering angel. Many a one-time sinner has been made a saint by the faithfulness with which one hand has continued to hold his in confident love, and not seldom that hand has been the soft hand of a brave and trusting woman. Stick to the coward a little longer, and you may, by Gods grace, make a brave man of him yet! Stick to the sinner a little longer, and you may yet write his name in the roll of the saints! (E. H. Higgins.)

Good men easily reconciled to good men

There was formerly a sharp contention between Paul and Barnabas about this Mark, who for fear forsook Paul and left him in Pamphilia (Act 13:13; Act 15:37-39), which made Paul that he would not suffer him to visit the brethren. Superiors in gifts and grace may sometimes have need of the help of inferiors. A Paul may send for u Mark to help him. (T. Hall, B. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. Do thy diligence to come shortly unto me] He appears to have wished Timothy to be present at his death, that he might have his faith confirmed by seeing how a Christian could die; and, as he had but a short time to live, he begs Timothy to hasten his visit, and particularly so as he had scarcely now any companions.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

To Rome, where Paul was at this time a prisoner. It appears from Phi 2:19, that Timothy did go to Paul at Rome, according to this desire of his, and was with him while a prisoner there.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. (2Ti 4:21;2Ti 1:4; 2Ti 1:8.)Timothy is asked to come to be a comfort to Paul, and also to bestrengthened by Paul, for carrying on the Gospel work after Paul’sdecease.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Do thy diligence to come shortly unto me. From Ephesus, where Timothy was, to Rome, where the apostle was; and this request did not arise purely from a desire of seeing Timothy, as in 2Ti 1:4 but rather because he had some things to say to him, relating to the care of the churches and the good of the interest of Christ, which he chose not to write with ink and paper; and he desires the rather that he would use diligence, and hasten his coming to him; partly because winter was coming on, when travelling would not be so safe and comfortable, 2Ti 4:21 and partly because the time of his death was at hand, 2Ti 4:7 and also because he was almost alone.

Fuente: John Gill’s Exposition of the Entire Bible

The Apostle’s Directions to Timothy.

A. D. 66.

      9 Do thy diligence to come shortly unto me:   10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.   11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.   12 And Tychicus have I sent to Ephesus.   13 The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.   14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:   15 Of whom be thou ware also; for he hath greatly withstood our words.

      Here are divers particular matters which Paul mentions to Timothy, now at the closing of the epistle. 1. He bids him hasten to him, if possible (v. 9): So thy diligence to come shortly to me. For Timothy was an evangelist, one who was not a fixed pastor of any one place, but attended the motions of the apostles, to build upon their foundation. Paul wanted Timothy’s company and help; and the reason he gives is because several had left him (v. 10); one from an ill principle, namely, Demas, who abides under an ill name for it: Demas hath forsaken me, having loved this present world. He quitted Paul and his interest, either for fear of suffering (because Paul was now a prisoner, and he was afraid of coming into trouble upon his account) or being called off from his ministry by secular affairs, in which he entangled himself; his first love to Christ and his gospel was forsaken and forgotten, and he fell in love with the world. Note, Love to this present world is often the cause of apostasy from the truths and ways of Jesus Christ. He has gone off, has departed to Thessalonica, called thither perhaps by trade, or by some other worldly business. Crescens had gone one way and Titus another way. Luke however remained with Paul (2Ti 4:11; 2Ti 4:12), and was not this enough? Paul did not think it so; he loved the company of his friends. 2. He speaks respectfully concerning Mark: He is profitable to me for the ministry. It is supposed that this Mark was he about whom Paul and Barnabas had contended, Acts xv. 39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. 3. Paul orders Timothy to come to him, bids him as he came through Troas to bring with him thence those things which he had left behind him there (v. 13), the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. It is probable that it was the habit Paul usually wore, a plain dress. Some read it, the roll of parchment I left at Troas; others, the desk that I left. Paul was guided by divine inspiration, and yet he would have his books with him. Whereas he had exhorted Timothy to give attendance to reading, so he did himself, though he was now ready to be offered. As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands. 4. He mentions Alexander, and the mischief that he had done him, 2Ti 4:14; 2Ti 4:15. This is he who is spoken of Acts xix. 33. It should seem, he had been a professor of the Christian religion, a forward professor, for he was there particularly maligned by the worshippers of Diana, and yet he did Paul much evil. Paul was in as much danger from false brethren (2 Cor. xi. 26) as from open enemies. Paul foretels that God would reckon with him. It is a prophetical denunciation of the just judgment of God that would befal him: The Lord will reward him according to his works. He cautions Timothy to take heed of him: “Of whom be thou aware also, that he do not, under pretence of friendship, betray thee to mischief.” It is dangerous having any thing to do with those who would be enemies to such a man as Paul. Observe, (1.) Some who were once Paul’s hearers and admirers did not give him reason to remember them with much pleasure; for one forsook him, and another did him much evil, and greatly withstood his words. Yet, (2.) At the same time he mentions some with pleasure; the badness of some did not make him forget the goodness of others; such as Timothy, Titus, Mark, and Luke. (3.) The apostle has left a brand on the names and memory of two persons; the one is Demas, who forsook him, having loved the present world, and the other is Alexander, who greatly withstood his words. (4.) God will reward evil-doers, particularly apostates, according to their works. (5.) Of such as are of Alexander’s spirit and temper we should beware; for they will do us no good, but all the mischief that is in their power.

Fuente: Matthew Henry’s Whole Bible Commentary

Shortly (). In verse 21 he more definitely says “before winter.” Apparently the trial might drag on through its various stages.

Fuente: Robertson’s Word Pictures in the New Testament

Do thy diligence [] . Earnestly endeavor. See on chapter 2Ti 2:15, and comp. chapter 2Ti 1:3. Do diligence and give diligence (2Pe 1:10) are old English phrases. So Chaucer :

“And night and day dide ever his diligence Hir for to please.” Manciple’s T. 141.

“And ech of hem doth al his diligence To doon unto the feste reverence.” Clerke’s T. 195

Fuente: Vincent’s Word Studies in the New Testament

1) “Do thy diligence” (spoudason) “Hasten,” “Do thy best or earnestly try,” is an appeal of anxiety from a lonely, forsaken soul who needed Timothy’s comfort as he faced death.

2) “To come shortly unto me” (eithein pros me tacheos) “To come to me shortly, in as short a period as possible,” to come of your own willingness or accord before winter. Timothy also needed to be strengthened by Paul for the gospel work after Paul’s decease, 2Ti 1:4; 2Ti 1:8.

Fuente: Garner-Howes Baptist Commentary

9 Make haste, to come to me quickly. As he knew that the time of his death was at hand, there were many subjects — I doubt not — on which he wished to have a personal interview with Timothy for the good of the Church; and therefore he does not hesitate to desire him to come from a country beyond the sea. Undoubtedly there must have been no trivial reason why he called him away from a church over which he presided, and at so great a distance. Hence we may infer how highly important are conferences between such persons; for what Timothy had learned in a short space of time would be profitable, for a long period, to all the churches; so that the loss of half a year, or even of a whole year, was trivial compared with the compensation gained. And yet it appears from what follows, that Paul called Timothy with a view to his own individual benefit likewise; although his own personal matters were not preferred by him to the advantage of the Church, but it was because it involved the cause of the gospel, which was common to all believers; for as he defended it from a prison, so he needed the labors of others to aid in that defense.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

2Ti. 4:9. Do thy diligence to come shortly unto me.Make all possible speed to arrive, or on earth we shall not meet again. Perhaps, however, it was the loneliness of the apostle that made him yearn for Timothy. Compare 2Ti. 4:10-11, with 2Ti. 4:21.

2Ti. 4:10. Demas hath forsaken me.The word means to leave in the lurch, or in evil circumstances. The atmosphere of the prison and close association with Paul in his present circumstances could only be endured by true love and brave devotion.

2Ti. 4:11. Mark.He had left the apostle at Perga, and afterwards the desire of Barnabas to take him along with Paul and himself led to a rupture between the apostles. It is pleasant to see that the old man nearing his end has forgiven Mark and admits his serviceableness.

2Ti. 4:13. The cloke that I left at Troas.The word for cloke signifies a cloak with a hood, such as travellers and soldiers used, and which often formed their only shelter from the weather.

MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 4:9-13

Suffering for the Truth

I. Has often to be endured with a loneliness that craves for society.Do thy diligence to come shortly unto me (2Ti. 4:9). There is a beautiful pathos in these words, indicating the apostles sense of loneliness. My end is drawing near; some have forsaken me: I yearn for the comfort and refreshment of a congenial spirit: my beloved Timothy, use all speed in coming to me. Loneliness is sometimes more difficult to endure than pain.

II. The loneliness of suffering is intensified by the desertion of the timid.For Demas hath forsaken me, having loved this present world (2Ti. 4:10). Demas was once an active fellow-labourer (Col. 4:14; Phm. 1:24). For some time the apostle must have observed the slackening of his zeal, his love of ease and comfort, his growing dislike to the hardships of pioneer work, his shrinking from the peril of being in Rome as a Christian and an associate of Paul; and the climax of his declension was reached when he deserted Paul at a time when he most needed help and companionship. The desertion of a friend always happens at the wrong time.

III. Suffering for the truth does not quench the zeal for its active propagation.Crescens to Galatia, Titus unto Dalmatia (2Ti. 4:10). And Tychicus have I sent to Ephesus (2Ti. 4:12). From his Roman prison Paul is the director-general of a world-wide mission, and he is interested in every movement of its messengers. Their engagement in the great work also explained their absence at this critical period. Paul had also seized every opportunity during his imprisonment to preach the gospel. The work of God was always uppermost with him.

IV. Suffering for the truth appreciates the friendship of the faithful.Only Luke is with me (2Ti. 4:11). It was a comfort to the noble sufferer to have with him one friend on whom he could rely. A friend in need is a friend indeed. Friendship is more valuable when it is tested, and when it bears the strain. It is in the power of one friend to render valuable service; and a noble nature does not fail to appreciate it.

V. Suffering for the truth recognises the valuable services of the man whose former vacillation had occasioned anxiety and strife.Take Mark, and bring him with thee: for he is profitable to me for the ministry (2Ti. 4:11). Mark had been under a cloud for forsaking the work, and was the cause of a sharp contention between Paul and Barnabas (Act. 15:37-40; Act. 13:5; Act. 13:13). But Mark had repented, and was now another man, chastened and stimulated by the lesson of his brief relapse. Pauls sharp censure is wiped out by high praiseanother example of the generous nature of the apostle, which even suffering did not sour.

VI. Suffering for the truth does not render us indifferent to the needs of body and mind.The cloke that I left at Troas with Carpus, when thou comest, bring with thee (2Ti. 4:13). The cloak had no doubt been worn by the apostle as a warm wrap in many a cold, exposed journey, and would be known to his friends as an old, familiar article of his clothing. He needed it again, for winter was near (2Ti. 4:21). And the books, but especially the parchments (2Ti. 4:13). The books he needed to carry on his work of translation for the benefit of the Church; and the parchments perhaps contained translations already done, and some of his own inspired epistles. Brief as his life might be, the mind must be fed, and work must not stop. Tyndale, imprisoned in the Castle of Vilvorden, asked for warmer clothing, and above all for his Hebrew Bible, grammar, and dictionary.

Lessons.

1. True greatness is conspicuous in suffering.

2. The sufferer appreciates genuine sympathy.

3. Suffering for the truth helps to spread it.

GERM NOTES ON THE VERSES

2Ti. 4:10. The Defection of Demas.

I. His offence.

1. He forsook the apostle. When he needed sympathy, comfort, co-operation.

2. He forsook the Christian cause. Fled from the post of duty because it was the post of danger.

3. He forsook the Saviour. Either for a season or permanently. Either as a backslider or as an apostate.

II. The principle by which he was actuated.

1. It might be the love of ease.

2. It might be the love of honour.

3. It might be the love of wealth.

4. It might be the love of life.

Demas.

I. Demas an apostate after having done and endured much in the cause of Christ.His profession of Christianity must have exposed him to hardship and danger. There must have been in him tokens of genuine conversion, seeing they could bear the test of hardship incurred in defence of the truth. He had given proof of sincerity in bringing others to Christ. What hardship could not do, what peril could not do, was effected by the allurements of a world whose god is the prince of the power of the air; and the man who had been ready to undergo martyrdom, who would not have flinched from the apparatus of torture, failed in withstanding the blandishments of pleasure, and was conquered by lust after defying persecution.

II. Demas an apostate though he had to quit St. Paul when that apostle was on the point of sealing his confession with his blood.Demas was for a long time steadfast. He had St. Paul to instruct him, to reprove, exhort, and encourage him; and perhaps he thought, because he felt his bosom glow as this man insisted on noble truths and delivered sublime and noble messages, he was necessarily impregnated with the very spirit of Christianity, and bound too firmly to the cause of the Redeemer to be induced to forsake it by any common temptation. But the world gained an opportunity of plying Demas with its seductionsan opportunity of which we may suppose it to have been partially deprived whilst he was in the dungeons of St. Pauland thus was it seen what a mere thing of sand is religion which depends upon a preacher for its warmth and strength. St. Paul was most rich in Christian experience when closest in his intercourse with heaven; and when he appealed with his grey hairs to every sensibility, one would have thought desertion impossible. Oh the degrading, deadening tendency of an attachment to time and sense!H. Melvill.

2Ti. 4:11. Only Luke is with me. Christian Loneliness.

I. That there are times when the people of God are forsaken and left mainly to themselves.

II. That the good man is never left altogether alone.

III. That Divine helpfulness is afforded to compensate for the lack of human sympathy.

Lessons.

1. We have here a picture of noble Christian endurance.

2. Of submission.

3. Of fidelity.

2Ti. 4:13. Human Means useful to Inspired Persons.

I. The poverty of the first preachers of the gospel.A cloak and a few books.

II. Even Divinely inspired men did not so wholly depend upon Divine inspiration, but made use of ordinary helps and means.Bishop Bull.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2.

REQUEST FOR TIMOTHY TO COME BACK

TO PAUL 2Ti. 4:9-15

Text 4:915

9 Give diligence to come shortly unto me: 10 for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. 11 Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering. 12 But Tychicus I sent to Ephesus. 13 The cloak that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments. 14 Alexander the coppersmith did me much evil: the Lord will render to him according to his works: 15 of whom do thou also beware; for he greatly withstood our words.

Thought Questions 4:915

218.

Why the urgency in the request to come to Paul?

219.

Where was Paul when Demas forsook him? Demas loved this present world. What was the basic fault?

220.

Is there any significance in the place where Demas went upon forsaking Paul? If so, what?

221.

Was there any blame in Crescens going to Galatia or Titus to Dalmatia?

222.

Pauls attitude toward Mark has changed since we last heard of him. Explain,

223.

Why send Tychicus to Ephesus?

224.

If Paul was so near death, why request the cloak, books and parchments?

225.

Do we know anything of the Alexander mentioned in 2Ti. 4:14? What is meant by saying, The Lord will render to him according to his works? Is this vindictive? Explain.

226.

Why would Alexander the coppersmith be a problem to Timothy?

Paraphrase 4:915

9 As I have a great desire to see thee, make haste to come to me soon.
10 For Demas, in particular, having loved the present world more than was fit, hath forsaken me, and is gone to Thessalonica, expecting to be in more safety there than at Rome; Crescens is gone into Galatia, and Titus into Dalmatia.
11 Only Luke is with me. His attachment to me, and his zeal for the cause of Christ, are the more remarkable, that all my other assistants have left me. In thy way call on Mark, and bring him with thee, for he will be very useful to me in the ministry of the Gospel.
12 But when Tychicus comes to thee, do not think he hath behaved like Demas: I have sent him to Ephesus to supply thy place.
13 The bag which I left at Troas with Carpus, in my way from Ephesus after parting with thee, bring when thou comest, and the books contained in that bag, but especially the parchments.
14 Alexander the coppersmith hath done me many ill offices here. In particular, he hath stirred up both the unbelieving Jews and Gentiles in Rome against me. The Lord reward him according to his works.
15 Of that wicked person be thou also aware, wherever thou happenest to meet with him, for he hath greatly contradicted the things which I advanced in my first answer.

Comment 4:915

2Ti. 4:9. It would appear that Paul is lonely. He longs for the companionship of one who knew him better than any other; one who shared with him the same concern for the advance of the kingdom. If Timothy did not hurry, it would be too late. There were yet many little matters of personal interest to discuss in the midst of disappointments and desertions and even death; he longed to see one whom he could trust.

2Ti. 4:10. Col. 4:14; Php. 1:24 indicates Demas was once a trusted co-laborer. Paul might well have said, Demas has left me in the lurch. Some love His appearing; others love this present world. The love for this present age is not centered on any one thing. It is the desire for the worlds false security and pleasure that produces men like Demas. Why did Demas go to Thessalonica? Did he go there because he wished to carry on a trade? Because it was his home? It is useless to ask. The point is, that he went to the world to satisfy the desires of his heart; this was the wrong direction, regardless of where he went geographically.

We know nothing of the man here called Crescens or what he did in Galatia. Why Paul sent Titus to Dalmatia we do not know

2Ti. 4:11. By saying, only Luke is with me, we are not to understand that Paul is all alone, for 2Ti. 4:21 indicates there were a number of other friends with him. Luke was the only fellow-worker of those several who labored with Paul, who yet remained in Rome. We need not remind the reader that this is the Luke who wrote the Third Gospel and also the Book of Acts.

John Mark has redeemed himself in the eyes of Paul, In an earlier reference, he was with Paul in Rome (Cf. Col. 4:10). There was a time when Paul would have said the exact opposite of what he said here of John Mark (Cf. Act. 15:38-39).

The faith of Barnabas in John Mark paid off. Whether Paul wanted Mark as a personal helper, or as one to minister the Word, is not at all clear from the context; either one could be true.

2Ti. 4:12. Perhaps this is a reference to the coming of the replacement for Timothy. Tychicus was a busy man. He was sent to Ephesus and Colossia to bear the three letters of Ephesians, Colossians, and Philemon (Cf. Eph. 6:21; Col. 4:7). He could have been sent to Crete to replace Titus (Tit. 3:12). He was with Paul on his third missionary journey (Act. 20:5).

2Ti. 4:13. Paul is intent on a visit from Timothy. The detailed instructions in these verses (2Ti. 4:9-15), all relate to Timothys preparation for the visit. Mark is to accompany Timothy; he is also to bring something besides John Mark. There is some disagreement among commentators as to whether Paul is requesting a cloak, or a portfolio for holding books. We prefer the thought of a cloak, 2Ti. 4:21 speaks of the winter when a warm cloak would be most welcome, Are we to believe that even in his last hours Paul wanted to read, and hence, the reference to bringing the books and parchments? We like Lenskis suggestion that these were copies of the Old Testament books which Paul wanted to use in his defense. These were personal copies which he had used over the years. He wanted to prove that his religion was but a fulfillment of the Jewish religion and offered no threat to the Roman government. This is only a matter of opinion, but it seems to be a good one.

2Ti. 4:14. Why mention Alexander the coppersmith at this particular time? It was either because Alexander was on his way to Ephesus and would give Timothy trouble when he arrived, or that Timothy would meet him in Rome and would need preparation and warning. It is useless speculation to try to relate this Alexander with any other mentioned in the New Testament who wore the same name. A coppersmith is one who works in metals. not necessarily only in copper or brass, but in all metals, Just where and when or how Alexander did Paul much evil, is not known; it is usually made to relate to Pauls defense before the court. Paul is prophetic, instead of vindictive, when he says, the Lord will render to him according to his works.

2Ti. 4:15. It is a problem as to when or where Timothy would meet Alexander. It is also a problem as to what words are meant. Did Alexander oppose the words of the Gospel, or did he oppose Pauls testimony at the Roman Court?

Fact Questions 4:915

152.

Why did Paul want Timothy to visit him in Rome?

153.

What is wrong with love for this present world?

154.

Why did Demas go to Thessalonica?

155.

How are we to understand the expression, only Luke is with me?

156.

Paul changed his mind about John Mark. Explain.

157.

Why mention Tychicus (2Ti. 4:12)?

158.

Why request the books and parchments?

159.

Alexander the coppersmith showed Paul much evil. When and where?

160.

Why warn Timothy concerning Alexander?

Fuente: College Press Bible Study Textbook Series

(9) Do thy diligence to come shortly.Such a request as this wouldhad we no other argumentstell us that no forger ever wrote this Epistle. Who would ever have dreamed of putting into the letter such a request as this, after those solemn expressions of the last few verses, in which the Apostle spoke of himself as even then tasting the bitterness of death? He had been writing as though the martyrs death was so imminent that the preparations were already being made for it. This request to Timothy to come to him, after he had written such thoughts down, is at first sight strange, and one certainly which no forger would have appended to the writing. But though the forger would never have thought of such a summons, St. Paul might. He still lived, and the thought of life and the hope of life even in that brave Christ-loving heart still burned; after all, the martyrdom which seemed so close at hand might be delayed. Days, months, might drag on their slow, weary length, and still find the old man languishing and solitary in his chains in that dreary prison. He longed to see some of his faithful companions once more, and for the last time to bid them with his own mouth to be faithful and brave. So, as it were, hoping against hope, he dictates on the last pages of the letter, Do thy diligence, or better, earnestly endeavour to come shortly to me. His loving wish to see Timothy again appears from the words of 2Ti. 1:4 : greatly desiring to see thee; and again from 2Ti. 4:21. Do thy diligence to come before winter. And some have seen in the expression, being mindful of thy tears, in 2Ti. 1:4 (to which we have given, however, a different interpretation), a reciprocal anxiety on the part of Timothy to see and speak again with his old master. But St. Paul, though he begged him to hasten his journey as much as possible, and still, though all seemed so dark around him, hoped to see him again, framed the charge of the last letter in such a way that Timothy, if when he reached Rome, should find that all was over, might know what were his masters last wishes and directions. On the natural human longing for sympathy in the supreme hour, compare our blessed Lords words to Peter, James, and John (Mat. 26:38): My soul is exceeding sorrowful unto death: tarry ye here, and watch with Me.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘Give diligence to come shortly to me.’

Paul now calls on Timothy to come to see him urgently. It has been asked whether Paul would have written a letter like this if he had had the intention of issuing such an invitation. But quite apart from the folly of trying to read the mind of a complicated man like Paul, there are good reasons. Firstly because Paul could not be sure whether in the interval between his sending the letter and Timothy’s being able to make the trip, he himself might not be suddenly called in, tried and executed. Thus he may well have felt that the contents of the letter were so important that he had to make sure that Timothy received them whether he was able to come or not. He was not a man to take chances on such an important question. Secondly the defection of Demas (2Ti 4:10) might have occurred just as Paul was completing the letter resulting in an urgent need to consult with Timothy, or his earlier defection may have made Paul recognise that if the more timid Timothy was to come to see him in his prison he would need to be given some backbone in the way described in the letter. And we should note that Paul’s expression of his longing to see Timothy might itself have been seen as an invitation (2Ti 1:4). At a minimum that might be seen as in fact preparing us for the invitation.

Fuente: Commentary Series on the Bible by Peter Pett

The Initial List Of Heroes ( 2Ti 4:9-13 ).

The two lists of names in this passage are separated by the reference to Alexander the coppersmith and what follows. Initially the list is of his active co-workers, although the final list also appears to contain the names of two of Paul’s lieutenants, named among his friends, thus connecting the second list with the first list. It may, however, be that Erastus was now independent of Paul while Trophimus was very sick and out of action. They were not therefore at this stage under Paul’s direction.

Analysis.

a Give diligence to come shortly to me (2Ti 4:9).

b For Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia (2Ti 4:10).

c Only Luke is with me. Take Mark, and bring him with you, for he is useful to me for ministering (2Ti 4:11).

b But Tychicus I sent to Ephesus (2Ti 4:12).

a The cloak that I left at Troas with Carpus, bring when you come, and the books, especially the parchments (2Ti 4:13).

Note that in ‘a’ Timothy is to come to him as quickly as possible and in the parallel is told what to bring when he comes. In ‘b’ we learn where Paul’s lieutenants went, and the same in the parallel. Centrally in ‘c’ he describes who is with him and whose presence he desires.

Fuente: Commentary Series on the Bible by Peter Pett

Overall Analysis.

a Give diligence to come shortly to me (2Ti 4:9).

b For Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia (2Ti 4:10).

c Only Luke is with me. Take Mark, and bring him with you, for he is useful to me for ministering (2Ti 4:11).

d But Tychicus I sent to Ephesus (2Ti 4:12).

e The cloak that I left at Troas with Carpus, bring when you come, and the books, especially the parchments (2Ti 4:13).

f Alexander the coppersmith did me much evil: the Lord will render to him according to his works, of whom do you also beware, for he greatly withstood our words (2Ti 4:14-15).

g At my first defence no one took my part, but all forsook me (2Ti 4:16 a).

h May it not be laid to their account (2Ti 4:16 b).

g But the Lord stood by me, and strengthened me, that through me the message might me fully proclaimed, and that all the Gentiles might hear, and I was delivered out of the mouth of the lion (2Ti 4:17).

f The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom: to whom be the glory for ever and ever. Amen (2Ti 4:18)

e Salute Prisca and Aquila, and the house of Onesiphorus (2Ti 4:19).

d Erastus remained at Corinth, but Trophimus I left at Miletus sick (2Ti 4:20).

c Give diligence to come before winter (2Ti 4:21 a).

b Eubulus salutes you, and Pudens, and Linus, and Claudia, and all the brothers (2Ti 4:21 b).

a The Lord be with your spirit. Grace be with you (2Ti 4:22).

Note that in ‘a’ Timothy is to give diligence to come shortly to him, and in the parallel he gives him his benediction. In ‘b’ he describes absent companions and in the parallel present companions. In ‘c’ he calls on Timothy to bring Mark with him when he comes, and in the parallel urges him to come speedily. In ‘d’ he describes what happened to one fellow-worker, and in the parallel what happened to other fellow-workers. In ‘e’ he gives instruction as to things that Timothy has to do, and in the parallel does likewise. In ‘f’ he describes one who did him evil, and in the parallel says that God will deliver him from every evil work. In ‘g’ he describes how no one stood with him, and in the parallel how the Lord stood with him. Centrally in ‘h’ he prays that their failure might not be set against them.

Fuente: Commentary Series on the Bible by Peter Pett

Conclusion We find the conclusion to 2 Timothy in the final passage of this Epistle. In 2Ti 4:9-22 Paul gives Timothy some final instructions on making preparations to come to him as quickly as possible. These instructions are mixed with the final greetings that are typical of the Pauline epistles.

2Ti 4:9  Do thy diligence to come shortly unto me:

2Ti 4:9 Comments – Paul’s desire to see Timothy in 2Ti 1:4 moved him later to request that he make all effort to come see him in the closing passage of this epistle.

2Ti 4:9, “Do thy diligence to come shortly unto me:”

2Ti 4:10  For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

2Ti 4:10 “Crescens to Galatia” Comments – Eusebius (A.D. 260 to 340) tells us that Crescens was sent to Gaul. [36] However, 2Ti 4:10 says that he was sent to Galatia. Webster tells us that the word “Gaul” was the Anglicized form of “Gallia”; he says the term “Galatian” refers to “Galatia or its inhabitants. — A native or inhabitant of Galatia, in Asia Minor; a descendant of the Gauls who settled in Asia Minor.”

[36] Eusebius writes, “As to the rest of his followers, Paul testifies that Crescens was sent to Gaul;” ( Ecclesiastical History 3.4.9)

Thus, we can see that the terms “Gaul” and “Galatia” referred to the same group of people in ancient history, so that there need be no contradiction in Eusebius’ statement with the Holy Scriptures.

The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Crescens” who became the bishop of the churches in Galatia. There is little doubt that this is referring to the same individual. [37]

[37] The Apostolic Constitution says, “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf the churches of Galatia, Crescens.” ( Constitutions of the Holy Apostles 7.4.46)

2Ti 4:10 Comments – In 2Ti 4:5, Paul exhorts young Timothy to finish his course. Then Paul uses himself as an example in verses 6-8 of one who has fulfilled his divine calling. Here in verse 10, Paul gives Timothy another example. This time, Timothy sees a person who has failed in his calling, in stark contrast to the life of Paul.

2Ti 4:11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

2Ti 4:11 Comments Paul’s statement in 2Ti 4:11 regarding John Mark “for he is profitable to me for the ministry” seems to allude to the fact that this young man was profitable as an assistant during Paul’s early years of ministry (Act 12:25; Act 13:5), but he proved unprofitable by abandoning Paul and Barnabas during their first missionary journey (Act 12:25; Act 13:5; Act 13:13). In his old age, Paul seems to redeem his support and love towards John Mark.

2Ti 4:12  And Tychicus have I sent to Ephesus.

2Ti 4:12 Comments – If the assumption by many scholars is true, that the time of writing of the three Pastoral Epistles is close together, then we can refer to Tit 3:12 and suggest that Paul sent Artemas to Crete and Tychicus to Ephesus. Paul would not have pulled Timothy away for any length of time without placing a faithful person in his place. The references to Tychicus in the New Testament reveal that he was a very faithful and trusted servant to Paul, having delivered two of the Prison Epistles to Ephesus and Colossi.

Tit 3:12, “When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.”

2Ti 4:13  The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

2Ti 4:13 “but especially the parchments” Comments – Robert Gundry has suggested that Paul’s request to Timothy to bring the parchments may not be limited to Old Testament writings. These documents may have included his certificate of Roman citizenship for his trial, records of Jesus’ life and teachings, etc. [38]

[38] Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan: Zondervan Publishing House), 310.

2Ti 4:13 Comments – William Tyndale spent the last winter of his life in a cold, damp prison because of his crime of translating the Holy Scriptures into English. During this imprisonment of 1535-36, he wrote a letter to a superior requesting much the same items that Paul is requesting in this verse. Paul was also writing a letter just before the last winter of his life, perhaps A.D. 63-64, asking for warmer clothing and his books. Note this letter from the hand of William Tyndale, discovered in the middle of the 1800’s, which also reveals to us the environment in which Paul wrote his last epistle, and perhaps all of his prison epistles.

“I believe, right worshipful, that you are not unaware of what may have been determined concerning me. Wherefore, I beg your lordship, and that by the Lord Jesus, that if I am to remain here through the winter, you will request the commissary to have the kindness to send me, from the goods of mine which he has, a warmer cap, for I suffer greatly from cold in the head, and am afflicted by a perpetual catarrh, which is much increased in this cell; a warmer coat also, for this which I have is very thin; a piece of cloth, too, to patch my leggings. My overcoat is worn out; my shirts also are worn out. He has a woolen shirt, if he will be good enough to send it. I have also with him leggings of thicker cloth to put on above; he has also warmer night-caps. And I ask to be allowed to have a lamp in the evening; it is indeed wearisome sitting alone in the dark. But most of all I beg and beseech your clemency to be urgent with the commissary, that he will kindly permit me to have the Hebrew Bible, Hebrew grammar and Hebrew dictionary, that I may pass the time in that study. In return may you obtain what you most desire, so only that it be for the salvation of your soul. But if any other decision has been taken concerning me, to be carried out before winter, I will be patient, abiding the will of God, to the glory of the grace of my Lord Jesus Christ; whose Spirit (I pray) may ever direct your heart. Amen” [39]

[39] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 9-10.

We see clearly in both statements by these two men of God a passion for the Holy Scriptures despite the sufferings of the physical body within these cold prisons. For William Tyndale, it was a desire to complete the full translation of the Old Testament, which he has partially completed. For Paul, it was a passion to know Christ and to present Him from the Holy Scriptures.

This story verifies what I have experienced over the years of doing my own personal Bible studies. There is seldom, if ever, a convenient and comfortable time to study God’s Word. The flesh wars against us and our minds want to find something else to think about. It may be too cold or too hot. We may be too busy with work or family needs. We too, as Paul and William Tyndale, will have to pay a price each time we study the Word. It will always cost us something in this world to hear from God.

2Ti 4:14-15 Comments – Paul’s Warning to Timothy of Alexander the Coppersmith In 2Ti 4:14-15 Paul gives Timothy a personal and vivid illustration of those who oppose the truth as he has stated would happened in a number of previous verses in this epistle:

2Ti 2:25, “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;”

2Ti 3:8, “Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.”

2Ti 4:3, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;”

We do have a Jew named Alexander mentioned in Act 19:33, who was apparently a leader of the Jewish community in Ephesus. He is mentioned in Acts because he was chosen by the Jews in Ephesus to speak to the crowd and appease their anger, but to no avail. Paul mentions a man by this name in his two epistles to Timothy. He is called Alexander the coppersmith and described as a harsh opponent to Paul’s work in Ephesus. Such a description seen in Act 19:33 of a well-spoken Jewish leader in Ephesus fits the description of a possible opponent of Paul’s evangelist work in this city. It is very possible for this to be the same person.

Act 19:33, “And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.”

1Ti 1:20, “Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.”

2Ti 4:16  At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

2Ti 4:16 Comments 2Ti 4:16 is a reference to Paul’s second imprisonment and trials prior to his death. We see in this verse how fiery and frightening it must have been for his friends, even to the point of threatening their lives by associating with Christians.

2Ti 4:17  Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

2Ti 4:17 “Notwithstanding the Lord stood with me, and strengthened me” Comments – We can interpret 2Ti 4:17 to mean that during Paul’s darkest hours of fiery trials and condemnation from false lies, and when all friends had forsaken him out of fear of being themselves condemned, the Lord Jesus Christ visited him and strengthened him with words of comfort.

2Ti 4:17 “that by me the preaching might be fully known, and that all the Gentiles might hear” Comments – In 2Ti 4:17 Paul refers to his divine commission of taking the Gospel to the Gentiles, which the Lord spoke through Ananias at the time of his conversion in Act 9:10-19. He felt compelled to reach all nations.

Act 9:15-16, “But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake.”

The Lord later spoke to Paul to depart and go to the Gentile nations.

Act 22:21, “And he said unto me, Depart: for I will send thee far hence unto the Gentiles.”

2Ti 4:17 “and I was delivered out of the mouth of the lion” – Comments – The statement in 2Ti 2:17 that “I was delivered out of the mouth of the lion,” mostly likely is a reference to Paul’s first release under Nero. Josephus records the statement of Agrippa’s servant running to tell him of the death of the Roman Emperor Tiberius, saying, “The lion is dead.” ( Antiquities 18.6.10) Thus, we have a testimony that the Roman Emperors were called a lion.

2Ti 4:18  And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

2Ti 4:16-18 Comments – Paul’s Steadfastness and the Lord’s Deliverance Although 2 Timothy is generally understood to have been written shortly before Paul’s death at the hands of Nero during his second Roman imprisonment, Albert Barnes and others believe that 2Ti 4:16-18 is a reference to Paul’s deliverance from his first imprisonment. He understands this passage to say that during his first trial before a Roman court all of his friends forsook him, but the Lord stood with him and brought deliverance for him. The phrase “that by me the preaching might be fully known, and that all the Gentiles might hear” would then refer to the fact that Paul was permitted to be free once more to travel and preach the Gospel of Jesus Christ. Thus, the phrase, “and I was delivered out of the mouth of the lion” would be a reference to being delivered from Nero during his first imprisonment.

The early Church historian Eusebius (A.D. 260 to 340) supports this view, telling us that 2Ti 4:16-18 is a reference to Paul’s deliverance from his first Roman imprisonment and a statement of his pending death during his second imprisonment. He says that when Paul refers to being delivered from the mouth of the lion, he was referring to his deliverance from death at the hands of Nero during his first imprisonment. He tells us that 2Ti 4:17 is an indication that Paul was delivered from his first judgment in Nero’s court in order to finish his ministry. However, Eusebius believes that 2Ti 4:6 is an indication that Paul foresaw his pending death at his second encounter with Nero; for he said, “For I am now ready to be offered, and the time of my departure is at hand.” [40] Jerome (NPN2-3) (A.D. 342 to 420) supports this view in his comments on this passage of Scripture. [41]

[40] Eusebius writes, “Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first defense and his impending death. But hear his testimony on these matters: ‘At my first answer,’ he says, ‘no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter’s cruelty. He did not therefore afterward add the similar statement, ‘He will rescue me from the mouth of the lion’; for he saw in the spirit that his end would not be long delayed. Wherefore he adds to the words, ‘And he delivered me from the mouth of the lion,’ this sentence: ‘The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom,’ indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, ‘For I am now ready to be offered, and the time of my departure is at hand.’” ( Ecclesiastical History 2.22.2-5)

[41] Jerome writes, “It ought to be said that at the first defence, the power of Nero having not yet been confirmed, nor his wickedness broken forth to such a degree as the histories relate concerning him, Paul was dismissed by Nero, that the gospel of Christ might be preached also in the West. As he himself writes in the second epistle to Timothy, at the time when he was about to be put to death dictating his epistle as he did while in chains; ‘At my first defence no one took my part, but all forsook me: may it not be laid to their account. But the Lord stood by me and strengthened me; that through me the message might be fully proclaimed and that all the Gentiles might hear, and I was delivered out of the mouth of the lion’ — clearly indicating Nero as lion on account of his cruelty. And directly following he says ‘The Lord delivered me from the month of the lion’ and again shortly, ‘The Lord delivered me from every evil work and saved me unto his heavenly kingdom,’ for indeed he felt within himself that his martyrdom was near at hand, for in the same epistle he announced ‘for I am already being offered and the time of my departure is at hand.’ He then, in the fourteenth year of Nero on the same day with Peter, was beheaded at Rome for Christ’s sake and was buried in the Ostian way, the twenty-seventh year after our Lord’s passion.” ( Illustrious Men 5)

2Ti 4:14-18 Comments – Paul Refers to His Persecutions, Abandonment, and the Lord’s Faithfulness If we look for an occasion of Paul being delivered back to Roman prison the second time, the passage in 2Ti 4:14-18 serves as a good place to speculate. We have Paul first referring to one of his arch-enemies in the area of Ephesus, a Jew by the name of Alexander the coppersmith (2Ti 4:14-15), who made great efforts to resist Paul’s ministry. He is probably the same person mentioned in Act 19:33, and was apparently a leader of the Jewish community in Ephesus. He is mentioned in Acts because he was chosen by the Jews in Ephesus to speak to the crowd and appease their anger, but to no avail. Paul mentions a man by this name in his two epistles to Timothy. He is called Alexander the coppersmith and described as a harsh opponent to Paul’s work in Ephesus. Such a description seen in Act 19:33 of a well-spoken Jewish leader in Ephesus fits the description of a possible opponent of Paul’s evangelist work in this city.

Following this warning to Timothy about his adversary, Paul immediately refers to his trial and defense, as if Alexander had something to do with his arrest. He recalls the painful experience of having everyone forsake him, but finds strength in the way the Lord stood by him and delivered him from the mouth of lions. It is possible that Paul is recalling the events around his second arrest, which may have taken place in Ephesus as a result of the efforts of Alexander the coppersmith. This passage may be referring to the occasion for Paul’s arrest.

2Ti 4:19  Salute Prisca and Aquila, and the household of Onesiphorus.

2Ti 4:19 “Salute Prisca and Aquila” Comments – Paul first met Aquila and Priscilla in Corinth on his second missionary journey when he established a church there. They had been banished from Rome by Claudius.

Act 18:1-2, “After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.”

He took them with him on his way back to Antioch and left them in the city of Ephesus.

Act 18:18-19, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.”

We find that this couple is still in Ephesus when Paul returns on his third missionary journey and writes his first epistle to the Corinthians from there. They had started a church in their home while in Ephesus.

1Co 16:19, “The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.”

In Rom 16:3, which is dated a short time later, we find them back in the city of Rome. It is possible that Paul sent them to Rome before he left Ephesus in order to help establish the church there.

Rom 16:3-4, “Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.”

Near the end of Paul’s life, while writing to Timothy from the city of Rome just before his death, we find this couple back in Ephesus.

2Ti 4:19, “Salute Prisca and Aquila, and the household of Onesiphorus.”

This story would certainly fit the Paul’s description of their sacrifices of laying down their lives in the following verse (16:4). They had returned to Rome, which was placing them in risk of their lives. They had served in Ephesus for some years until Paul returned on his next visit. Thus, the churches of the Gentiles had something to thank them for.

2Ti 4:19 “and the household of Onesiphorus” Comments – Note another reference to Onesiphorus in 2Ti 1:16, “The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:”

2Ti 4:20  Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

2Ti 4:21  Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

2Ti 4:21 “and Linus” Comments – Eusebius (A.D. 260 to 340) makes several references to Linus, whom he says was the first bishop of Rome after the death of Paul and Peter. [42] The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, states that Linus was the first bishop of the church at Rome. [43]

[42] Eusebius writes, “After the martyrdom of Paul and of Peter, Linus was the first to obtain the episcopate of the church at Rome. Paul mentions him, when writing to Timothy from Rome, in the salutation at the end of the epistle.” ( Ecclesiastical History 3.2.1)“but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.” ( Ecclesiastical History 3.4.9)“After Vespasian had reigned ten years Titus, his son, succeeded him. In the second year of his reign, Linus, who had been bishop of the church of Rome for twelve years, delivered his office to Anencletus. But Titus was succeeded by his brother Domitian after he had reigned two years and the same number of months.” ( Ecclesiastical History 3.13.1)“The blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his Epistles to Timothy.” ( Ecclesiastical History 5.6.1)

[43] The Apostolic Constitutions says, “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus’ death, the second, ordained by me Peter.” ( Constitutions of the Holy Apostles 7.4.46)

2Ti 4:22  The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

2Ti 4:22 “The Lord Jesus Christ be with thy spirit” – Comments In 2Ti 4:22 Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.

Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”

Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”

In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.

Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”

This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his second epistle to Timothy by restating the blessing that he opened his epistle with in 2Ti 1:2.

2Ti 4:22 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1, 2 Peter , 1, 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”

Fuente: Everett’s Study Notes on the Holy Scriptures

A Report Concerning Various Acquaintances and the First Hearing.

Various personal matters:

v. 9. Do thy diligence to come shortly unto me;

v. 10. for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

v. 11. Only Luke is with me. Take Mark, and bring him with thee; for he is profitable to me for the ministry.

v. 12. And Tychicus have I sent to Ephesus.

v. 13. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

v. 14. Alexander, the coppersmith, did me much evil; the Lord reward him according to his works;

v. 15. of whom be thou ware also, for he hath greatly withstood our words.

Having completed the body of his letter, the apostle now adds a few words concerning his personal affairs and concerning men in whom Timothy would naturally be interested. The tone of deep sadness is everywhere apparent, especially in the pleading cry: Do thy best to come to me quickly. It is possible that Tychicus, in passing through Ephesus, had expressed to Timothy the desire of the apostle to see him before the end. Apparently matters were in such a condition as to cause this urgent appeal. He begged Timothy to use all diligence, to do his very best, to make his trip to Rome with all speed.

Some of the reasons for this appeal are given by the apostle: For Demas has deserted me, since he loved this present world, and has departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia. The first words of the apostle express his deep sorrow over his increasing lonesomeness. That very man Demas who, during Paul’s first imprisonment, had remained so faithfully at his side, Col 4:14; Phm 1:24, now yielded to fickleness. The love for this present world, its advantages and lusts, took hold of his heart; he refused to bear the cross which the Lord laid upon him. His deserting the apostle at this time was the first step in his denial of the Lord. Tradition has it that he afterward became priest in a heathen temple in Thessalonica. Thus the love of the world, the desire to enjoy the fruits of this life for a season, has resulted all too often in the denial of the accepted truth and a later enmity against Christ and His Word. The other men mentioned by Paul probably left Rome at his own solicitation. Since his trial took longer than he had anticipated, he very likely urged both Crescens and Titus to continue their work as missionaries; for the work of the Lord must be carried on without intermission. Crescens journeyed to Galatia, undoubtedly the northern part of the province, in order to continue the work of Paul; Titus chose Dalmatia, a province on the Adriatic, the region known at the present time as Bosnia and Herzegovina. There is some basis for the belief that Crescens did missionary work in Gaul, the southern part of what is now France, the word in some manuscripts referring to this province.

Thus, of all the companions of Paul only Luke, the beloved physician, was still with him. No wonder that he desired the companionship of that pupil who had always been nearest to him, and meanwhile wanted at least some other companion for his ministry: Pick up Mark on the way and bring him with thee, for he is of great use to me for service. It seems that John Mark, who on the first missionary journey had deserted the apostle, had meanwhile learned the steadfastness which is so necessary for a servant of the Lord. See Col 4:10-11. Paul here expressly states that he was in need of his services, chiefly for work as his secretary and personal representative. Mark could be of great assistance in transmitting the messages of Paul to the congregation at Rome and otherwise aiding in the work of the Gospel. Since Mark was not at Ephesus, Timothy was to pick him up on the way, Paul’s intention being that they arrive together.

The apostle makes mention of another coworker, saying that he had sent Tychicus to Ephesus, thereby implying that the latter might take the place of Mark, wherever he may have been stationed. But Paul’s main concern was this, that Timothy come to him as speedily as possible. On the way he could attend to a little matter for the apostle: The cloak which I left in Troas with Carpus, bring when thou comest, also the books, especially the parchments. It seems that Paul, when he was in Troas last, had left his heavy winter overcoat with one of the members by the name of Carpus, not having need of it during the warm season. At the same time he had deposited some books, some writings on papyrus leaves, as well as some valuable parchments, with his friend. Many commentators think that the last-named documents were the apostle’s own copy of the Old Testament canon. This would explain his evident solicitude concerning them and his eager wish to have them as soon as possible. The Christians of our day ought to show just as much love for their Bibles, which they can now carry with them in such handy sizes.

The apostle now sketches his own condition in a few words: Alexander, the smith, has done me much harm; the Lord will reward him according to his works; whom also thou guard against, for too bitterly has he withstood our words. This Alexander, a worker in metal, probably copper, brass, gold, and silver, may have been the same one that is mentioned Act 19:33. Ever since the Ephesian tumult this man had been filled with hatred against the apostle, making every effort to hinder the work of the Gospel. He may have been summoned as a witness in the trial of Paul and made use of the opportunity thus offered in maligning and harming the apostle in every conceivable manner, probably by testifying in such a manner as to harm the cause of his person especially. But Paul, instead of giving way to vindictiveness, placed the entire matter into the hands of God. To God belongs all vengeance, He will repay at His time. This Paul well knew, Rom 12:19, and therefore did not presume to interfere with the Lord’s business. At the same time the apostle’s interest in the work of the Church causes him to warn Timothy against the hateful machinations of this man, bidding him be on his guard and not expose himself and the cause to the attack of Alexander, for the latter took advantage of every opportunity to harm the work of Christ with all bitterness. It may be that he had- meanwhile returned to Ephesus and was endeavoring with all his power to harm Paul and the ministry of the Word. The same unusual hatred is often found in the case of such as believe themselves harmed in some manner by the Christians, especially if their business cannot be recommended to people interested in keeping a good conscience. In that case a similar method of procedure must be followed as that here prescribed by Paul.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Ti 4:9. After Timothy had settled affairs where he was, the apostle orders him to repair to him with all speed; for all his other companions, except Luke, were gone away from him. Timothy was to make Troas in his way to Rome, and to receive from Carpus several things which the apostle had left behind him; and he was to beware of Alexander, as one of the most dangerous Judaizers, 2Ti 4:9-15. He then acquaints Timothy, that he had made one apology, probably before Nero, or his praefect, and was in prospect of a second: that when he made his first apology all his companions had forsaken him; notwithstanding which, he undauntedly made known what he had so longpreached, and escaped with his life for that time, though he did not expect to escape when he should be called to make another apology. However, he was persuaded that he should do nothing unbecoming his character, 2Ti 4:16-18.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 4:9 . From this verse to the end we have detached commissions and items of news. “This forms the second chief section of the epistle. The apostle, with his usual habit of keeping the more personal matter for the end, places it after the exhortations given to Timothy about his office” (Wiesinger).

] Here the apostle’s wish that Timothy should come to him, hinted already in 2Ti 1:3 ; 2Ti 1:8 , is distinctly expressed. Even if it were the proximate cause of his writing, it is arbitrary to regard this as the chief purpose of the epistle, as de Wette does. [65]

The apostle wished him to come, because those who had assisted him hitherto had left him.

[65] Hofmann’s remark is purely hypothetical, that . . . is not an invitation, but refers to Timothy’s willingness to come, which he had expressed to Paul in a letter.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

IX
Last Wishes, Directions, and Salutations
4:922

9Do thy diligence to come shortly after me: 10For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; [,]Crescens to Galatia,9 Titus unto Dalmatia. 11Only Luke is with me. Take Mark , 12 and bring10 him with thee: for he is profitable to me for the ministry. AndTychicus I have sent to Ephesus. 13The cloke that I left at Troas with Carpus, when thou comest, bring with thee and the books, but especially the parchments.14Alexander the coppersmith did me much evil [laid many evil charges against15me]; the Lord reward11 [will reward?] him according to his12 works: Of whombe thou ware also; for he hath greatly withstood13 our words. 16At my first answer no man stood with me,14 but all men forsook me: I pray God that itmay not be laid to their charge. 17Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear15 and I was delivered out of the mouth of the 18lion. And16 the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

19, 20Salute Prisca and Aquila, and the household of Onesiphorus. Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 21Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 22The Lord Jesus17 Christ be with thy spirit Grace be with you. Amen.18

EXEGETICAL AND CRITICAL

2Ti 4:9. Do thy diligence to come shortly unto me. After the glance into future glory, the eye of the Apostle reverts once more to the present, with its comparatively petty cares and concerns. He has yet a great number of little commissions and wishes as a last testament, which meanwhile open to us a deep insight into the heart of the testator. First, he desires to see Timothy with him (comp. 2Ti 1:4; 2Ti 4:21). Perhaps Tychicus had already (2Ti 4:12) conveyed to him the same wish. The occasion of this was in the absence of so many who had been at Rome, but who had now gone away (2Ti 4:10). It is a genuine human feeling in the Apostle which awakens his desire to have near him, at the approach of the last conflict, his best-beloved friends. The Lord himself had likewise expressed the same need (Mat 26:38).

2Ti 4:10. For Demas hath forsaken me. Literally, left in the lurch (comp. 2Ti 4:16 and 2Co 4:9). The aorist participle gives the reason of the apparently strange conduct, but contains also, at the same time, an indirect warning to Timothy.Having loved this present world, ; i.e., the earthly, visible world, with its good things, in opposition to the invisible, still future kingdom of Christ, which was the object of the highest love of Paul, and for the sake of which he endured willingly the heaviest affliction.And is departed unto Thessalonica. According to some, to carry on trade there; according to others, because it was his native town. According to Col 4:14; Phil. 24, he was with the Apostle as colaborer at the time of his first imprisonment, and seems also to have accompanied him again just after his release. But now the prospect of the approaching death of Paul appears to have awakened in him again the desire of earthly comfort. According to the tradition (Dorotheus, Synopt.), he became an idols-priest in Thessalonica; which, however, is not very probable. The text, at least, gives no sort of occasion for supposing an immediate falling away from Christianity. It could not have been difficult, moreover, for men like Demas to hold on to their easy Christianity in such way that they ran no risk either of being troubled by persecution, or of being compelled to offer too great sacrifice.Crescensotherwise wholly unknownto Galatia, Titus to Dalmatia (comp. Rom 15:19), a province of Roman Illyricum, on the Adriatic, southerly of Liburnia (see Winer, Real Wrt., on this place). It may be that these last journeys were made in consequence of an apostolic order, at least with Pauls knowledge and approval. From the brevity of the expression, it is not possible to determine anything here with certainty.

2Ti 4:11. Only Luke is with me. Assuredly no other than the author of the gospel, and of the Acts of the Apostles (comp. Col 4:14; Phil. 24.). The question (De Wette) where Aristarchus was then, disappears when we distinguish correctly between the Apostles companions during his first and his second imprisonment. The Apostles helpers did not come to him at Rome to remain with him, but to depart again from him, and execute his orders; Otto.Take Mark, and bring him with thee. He also, according to Col 4:10, had been with Paul at Rome during the first imprisonment: where he was then, is unknown; probably near Timothy. According to the almost generally received view, we have here John Mark, who formerly (Act 13:13) had not shown enough constancy, and upon this account was thought by Paul to be unfit to accompany him upon his second journey, but afterwards, not only in the estimation of Barnabas, but of Paul also, had shown himself far more trustworthy, so that now his presence has become properly more desirable to the Apostle than that of others.For he is profitable to me for the ministry, . The absence of the article must not be disregarded. The ministering of the gospel in general is not meant here, but service to be done personally to Paul (, Phil. 9); certainly in his high calling, in so far as he could carry this on in prison.

2Ti 4:12. And Tychicus have I sent to Ephesus. Tychicus, co-worker with Paul (comp. Act 20:5; Tit 3:12). According to Col 4:7; Eph 6:21, during Pauls first imprisonment at Rome, a commission to Ephesus was entrusted to him, which must have been distinct from this. That Tychicus was the bearer of the Epistle before us (Wieseler), we consider not probable; rather, we might conjecture that he was sent by Paul to Ephesus in advance of the latter, to take the place of Timothy during his absence, so that the latter could leave his post for an indefinite time, all the more easily, according to the wish of the Apostle, and betake himself as soon as possible to Rome. Other conjectures see in De Wette.

2Ti 4:13. The cloke that I left bring (with thee). (according to other MSS, (, , ), pnulam. According to some interpreters, a travelling cloak in the strict sense of the term; according to others, a portmanteau, portfolio, bookcase. The grammatical grounds for both views are about equal. Against the first, it is urged that it is not probable Paul would have left behind a travelling cloak at the outset, or during the progress of a missionary journey; against the second, that he means especially the . Besides (Calvin): Quret hic quispiam, quid sibi velit Paulus vestem petendo, si mortem sibi instare sentiebat. Hc quoque difficultas me movet, ut de arcana accipiam, although he adds, by way of precaution: Potuit tamen aliquis esse tunc usus vestis, qui hodie nos latet If Paul hoped to live through the winter (2Ti 4:21), it could well be that such an article of clothing might be wished for. [Is it not true in fact, and psychologically worth noting, that even when men know they must die soon, and are entirely resigned to death, nevertheless they frequently speak of things, and of their affairs, as if they expected life to move on as usual? And is not this the true solution of St. Pauls words in this passage, which have moved not only the great Calvin, but many lesser lights and plain people?E. H.] Of more moment is the account that he had left the with Carpus (beyond this not known), at Troas. It is very improbable that the same sojourn at Troas is here meant of which there is mention in Act 20:6, since this happened years before, and the effects here named could readily have been conveyed upon the ship in which they were then carried from Troas to Assos (2Ti 4:13). Paul, consequently, must have been once again at Troas, later; and here, consequently, we have a new proof of the probability of a second imprisonment.And the books; uncertain whether sacred or secular writings, which were written upon papyrus (but) especially the parchments, ; naturally, written parchments, the content of which was dear to him; since unwritten parchment was readily enough to be obtained in Rome.

2Ti 4:14. Alexander the coppersmith did me much evil. [=fecit public; Wordsworth. The same writer thinks the Apostle is speaking here not of the first law-suit at Rome, but of some more recent peril in Asia.E. H.] Wherefore, we cannot believe this to have been the same Alexander mentioned in 1Ti 1:20 (see upon this place). Were he the same mentioned in Act 19:33, we might conjecture that he had been summoned to Rome in the matter of Pauls law-suit, that in his first apology (2Ti 4:15) had appeared against him, and now had returned again to Ephesus, in the immediate neighborhood of Timothy (Wieseler). Other opinions see in De Wette upon this place. In any event, the bitter mortification experienced by Paul at his hands must have been of formidable, serious sort, and consisted in a withstanding (contradiction) of his words (2Ti 4:16).The Lord reward him according to his works, . The effort to free the Apostle here from the appearance of excessive harshness, has given occasion to an alteration of the reading. A. C. D.1 E. P. G., as well as many translators and church-fathers, read , the Lord will requite him according to his works. How weighty soever this number of witnesses be, observation has justly called forth some complaint nevertheless that there has been here designedly a softening of the sense of the word, so that the Recepta in the end, has more inner probability. The Apostle utters here no vindictive judgment, but an imprecation which springs from his Christian feeling for right and righteousness, where, under no circumstances, must it be forgotten that he has to deal, not with a personal enemy, but with an opponent of his word (2Ti 4:15), and of the cause of the gospel, as in Act 13:9-10.

2Ti 4:15. Of whom be thou ware also; for he hath greatly withstood our words. The soberness of this advice and the resoluteness of this accusation is the best evidence that Paul, in the foregoing words, had been in no degree blinded by personal revenge. The connection with the statements in 2Ti 4:15-16 strengthens the conjecture that Alexander withstood () the words of the Apostle, not during any previous ministerial activity, but on the occasion of his recently delivered defence, when Paul was defending not only his personal cause, but assuredly, for the most part, the cause of the gospel.

2Ti 4:16. At my first answer no man stood with me, . Wolf: indicat patronos et amicos, qui alios, ad causam dicendam, vocatos, nunc prsentia sua, nunc etiam oratione adjuvare solebant (comp. Schmann, Att. Recht, p. 708). According to Roman law, such assistance was perfectly legal, and allowed the accused. Even Roman emperors were accustomed not to shun their friends when arraigned. Lucian (De Morte Peregrini, 13) derided the zeal of the early Christians who availed themselves of this right. If any one, surely Paul might have expected that, upon the bench of the advocate, friends would not have been wanting who would freely have raised their voices in his behalf. To be sure, some had gone away (2Ti 4:11); but he was at Rome then for the second time, and he had various, and, amongst them, distinguished friends (see Php 1:13; Php 4:22), consequently others could not have been wanting to him. But here, likewise, human weakness, and fear of becoming involved in the probably unfavorable issue of his suit, had prevailed in full force. It is hence likewise clear that his condition now was entirely different from that during his former imprisonment.(I pray God) that it may not be laid to their charge, adds the Apostle, in the consciousness, on the one hand, that an actual sin had been committed, which certainly needed forgiveness; and, on the other side, that here no deliberate wickedness, like that of Alexander (2Ti 4:14-15), had been at work, but only weakness of the flesh. In this his gentle judgment, moreover, he exhibits likeness of the Master (Mat 26:41), whom he resembles in this, that, upon his entrance at the path of death, he found himself forsaken of his dearest friends, and yet was not alone (comp. Joh 16:32).

2Ti 4:17. Notwithstanding the Lord stood with me and strengthened me. After the mention of the dark side, the Apostle exhibits the bright side of his situation in that critical moment The Lordviz., Christstood by me ()with the help of the Holy Ghost (comp. Mat 10:19-20)and (this the result of the assistance) strengthened me ( , comp. Php 4:13; 1Ti 1:12), in that he endued me with courage and . The Lord has not only done what the Apostle might have expected from his friends, but more yet.The immediately following states the object of this benefit: That by me the preaching might be fully known (sc. of the gospel), , comp. 2Ti 4:5 (without adequate grounds, some Cod. read ), not only, that the preaching of the gospel through me should gain fuller confirmation and recognition, but that it should thereby reach, as it were, its culmination, since upon this occasion it was rung forth impressively in the capital of the world, in the ears of the corona populi, and (that) all the Gentiles might hear. The Apostle regards the witness delivered upon this occasion as the keystone of his apostolic message, and all within its reach as the core and representation of all heathen peoples (comp. Rom 10:18; Col 1:6).And I was delivered out of the mouth of the lion. Multi sub nomine Leonis Nerorum intelligunt. Ego hac locutione potius generaliter periculam designari existimo, ac si diceret: ex prsenti incendio, vel ex faucibus mortis; Calvin. The explanation, that there is reference here to the punishment of being thrown to raging lions, is insipid (Mosheim). Whether, again, Alexander the coppersmith, or a certain ilus Csareanus, a deputy of the Emperor, or also the chief accuser in the lawsuit, is here designated, is a matter wholly undecided. It must not be overlooked that here the statement is not of the lion himself, but of the mouth of the lion, and that hereby, in a figurative manner, the sum total of the dangers which, at the moment, surrounded the Apostle, can be expressed (comp. Psa 22:22).

2Ti 4:18. And the Lord shall deliver me, &c. The Apostle foresees that the issue of the decisive final hearing, now imminent, might not be comparatively as favorable as that of the first hearing, from which he had gone forth unharmed; but he does not lose courage upon that account. He who has delivered him thus far out of all dangers, will do it yet again. . In and by itself, it were possible that he here refers to which he himself might perhaps do, in reference to which he now, nevertheless, hopes in the Lord to be graciously delivered from (Grotius: Liberabit me, ne quid agam, Christiano, ne quid Apostolo indignum). At this high level of his spiritual development, and with death immediately before him, it is not probable that the Apostle could have felt and expressed fear in this respect, and hence the view is far more acceptable that Paul was thinking here of the of his enemies (so to say, further openings of the lions mouth). That he nevertheless, as would appear from the tone of the words, expected no deliverance from the real danger of death, or a restoration of his former freedom, is evident from what follows immediately: and will preserve (me) unto his heavenly kingdom; in that kingdom which, although it be founded upon earth, and will, at the Parousia, be revealed in all its glory, is, nevertheless, here considered decidedly as in the beyond: = (Heydenreich). The heavenly kingdom is the receptaculum in which Paul will find complete deliverance, after, through death naturally, he shall have been transported thither. We have here consequently no other idea than in Php 1:23.To whom be glory for ever and ever. Amen. Here, too, as in Rom 9:5, the doxology is dedicated to Christ, through whom he enjoys this deliverance. A worthy conclusion of this entire passus of the whole Epistle, to which, moreover, only a few more particulars of less importance will be further added. Doxologiam parit spes, quanto majorem res; Bengel.

2Ti 4:19. Salute Prisca and Aquila (see Act 18:2; Rom 16:3; 1Co 16:19). Here also, as it often occurs, Prisca is named before her husband. It may perhaps be considered a proof that she was his superior, either as regards character or in respect of the development of her spiritual life.And the household of Onesiphorus (see 2Ti 1:16-18).

2Ti 4:20. Erastus abode at Corinth, &c.Besides here, Erastus is also mentioned in Act 19:22 and in Rom 16:23, as chamberlain of the city of Corinth (arcarius civitatis, or financial administrator). Yet it is a question whether the person here alluded to is the same as the one last mentioned. The very saying that he abode at Corinth speaks against it, since from this would surely have been self-evident, unless, indeed, he had already resigned his office, or, perhaps, had been deposed for his avowal of Christianity.But Trophimus have I left at Miletum sick. From Act 20:4; Act 21:29, we are acquainted with Trophimus as a Christian from among the heathen, also an occasional travelling companion of Paul, and the innocent cause of that storm which then arose against the Apostle. This time, also, he had wished to accompany Paul on his journey, but had been left by him sick at Miletus, a city on the seacoast of Caria (not the Miletus in Crete). A statement again, which remains inexplicable if we assume that this Epistle was written during the Apostles first imprisonment at Rome, since it is surely impossible to place this incident in that last journey to Jerusalem mentioned in Acts 20, 21. (see Act 21:29). Well says De Wette: The idea of leaving refers to a prior companionship.

2Ti 4:21. Do thy diligence to come before winter (see 2Ti 4:9). Ipsa hieme navigatio olim fere nulla, et imminebat martyrium Pauli; Bengel.Eubulus greeteth thee and all thy brethren. Names of certain Christians of Rome, of whom we know nothing.Linus, according to some writers, is the same person whom Eusebius and Irenus name the first Bishop of Rome. [The tradition was generally received.E. H.]

2Ti 4:22. The Lord be with thy spirit. A blessing differing somewhat in form from the conclusion usual to the Apostle. In the knowledge that it is his last Epistle, he has purposely so divided the blessing that the former part concerns Timothy alone ( ), but the latter, all the believers with him who would read it ( ). See 1Ti 6:21.

DOCTRINAL AND ETHICAL

1. We are now at the end of the last Epistle which the Apostle Paul wrote, and are therefore of necessity urged to cast a glance upon his end. It is uncertain whether his last wish was fulfilled, and whether Timothy did come to him before the winter. Nero died in the June of 68 A. D.; so that, if we assume, with the tradition, that Paul suffered martyrdom under his reign, we have then in this date the extremest terminus ad quem. His rank as Roman citizen saved him from crucifixion, which, according to the prophecy (Joh 21:18), fell to Peters lot. By the testimony of Clem. Rom., Tertullian, Eusebius, and others, Paul was beheaded with the sword. Jerome (Catal. Script.) relates: Hic ergo decimo quarto Neronis anno, eodem die, quo Petrus, Rom pro Christo capite truncatus sepultusque est in via Ostiensi. [Comp. Conybeare and Howson on St. Pauls death, vol. 2. pp. 486490.E. H.] The sentence last added is by no means improbable, if we reflect that death-warrants were often executed without the city when extensive popular tumults arising from them were feared, although, otherwise, execution without the city was thought especially shameful. Those legends need in this place no criticism, which report that milk instead of blood flowed from the neck of the Apostle; nor those others, that from the spot where the head, in falling, touched three times the ground, there leaped up springs of water.

2. The last wishes, regulations, and blessings of the Apostle before his death are of double importance. In the first place, they show that we do not stand here upon the soil of abstract ideas, but of the soberest historical reality; and, secondly, they contain, just in the seeming unimportance of many of the notices, one indirect proof more of the genuineness of the Epistle. How could a forger have devised an order like the one concerning, for instance, the cloak, the books, and the parchments? But he who wishes in any case to find straightway, in the innocent name Linusonly mentioned here by the waya sign of the second century, and makes this salutation a basis for groundless hypotheses and hypercritical combinations (Baur), must certainly cling very closely to his once-assumed fixed idea. It is to be hoped, too, that the opinion (Wieseler, Chron. Syn., p. 428) will find no general support, that in deciding upon the composition and arrangement of the apostolic Epistles, the personal references are of no importance.

3. Just that genuinely human trait which appears in Pauls longing for his friends before death, and is expressed in his sorrow for the faithlessness of certain ones, shows us that the state of his mind (2Ti 4:6-8) can in no way be called a fruit of enthusiasm and exaggeration.

4. The little we know of Demas gives us no right to use him, as he already has been, as evidence against the evangelical precept of the perseverantia sanctorum. The word of the Apostle, 1Jn 2:19, is rather of weight in this case. The use Bunyan has made of this character in his Christian Pilgrim, is ingenious. We may say, in fine, that when in us, or in others, only feeble germs even of spiritual activity are found, the consideration of Demas stimulates our vigilance; while a glance at Mark (2Ti 4:11; compare with this his earlier history) quickens our courage. The former reminds us of the saying: Many who are first shall be last; and the latter: and the last shall be first.

5. Upon the difficulty which has been found in 2Ti 4:13, against the Theopneusty of the Apostle, compare what has been said on 1Ti 5:23, in Doctrinal and Ethical.

6. The account that Paul left Trophimus sick at Miletus, is, in the first place, an internal proof of the genuineness of the Epistle; for no wonder-loving forger would ever have written thus, in the Apostles name; but secondly, also, it is a remarkable aid to a true judgment of the Apostles power to perform miracles, which was just as little unlimited on the one hand as wholly arbitrary on the other. We may herein also notice the wonder-working power of the Apostles, namely, that its use lay not in their own will, but in that of God; and that when miracles were to occur, they were especially urged thereto by God; and that they were used, too, only as introductory to the preaching of the gospel, and as confirmatory of it, but, for the rest, not in rivalry with the mystery of the Cross and its passion, so that this might be dispensed with at will, by means of miracles wrought upon our enemies; Starke.

HOMILETICAL AND PRACTICAL

Demas, in the New Testament, is like Lots wife in the Old.Even when beginning to give ourselves up to Christ, return to the present world is (1) possible; (2) criminal; (3) disastrous.The faithlessness of earthly friends compared with the fidelity of the heavenly friend.Moreover, timely regulations at the approach of death are by no means unworthy of the Christian, of whom the greatest things are demanded.Paul was as far removed from a spiritless materialism as from a sickly spiritualism.The spirit of order should animate the Christian even in little things.The thought of an approaching end should not weaken, but, on the contrary, strengthen our zeal to work while it is yet day.The zeal of thine house hath eaten me up (Joh 2:17).How a Christian can be angry, and yet not sin (Eph 4:26).The consolation arising from belief in Gods justice notwithstanding every wrong man does us.Alone, and yet not alone. At our last account also, no one will stand by us except the Lord.The Lord can redeem His children through death, if he does not redeem them from death.The last closing note of the Christian life a doxology always.The association of the saints should be more intimate the shorter the lifetime becomes.Aquila and Priscilla the model of Christian wedlock: (1) Closely bound together; (2) zealous in labor; (3) richly blessed (Traurede).The grace of our Lord Jesus Christ in its all-surpassing value.

How joyous am I here below!
My treasure is the A and O,
Beginning and conclusion.

Starke: Hedinger: How many brothers Demas has, who love the world better than God (Luk 8:13)!Cramer: Not he who has begun well, but he that shall endure to the end, shall be saved (Mat 24:13).Osiander: Many a one is at first weak in his charge, but afterwards zealous in the work of the Lord. Hence we should not straightway despise the weak, but hope for improvement (Rom 14:1).Preachers must have books and paper; reading and writing is their labor. Without these they can hardly exist (1Ti 4:13).Hedinger: A coppersmith withstands Paul, God, Christs kingdom and word. Thus the enemy can work by means of insignificant people. One fly defiles much ointment, one mangy sheep many others (Ecc 9:18; Ecc 10:1). One bad man, when subject to the devil, can prevent much good by word and deed. May God reprove Satan, that he hold his peace!Imperfections and faults occur even among saints; wherefore we should edify and improve each other in common (Gal 6:1; Mat 26:56).When all our friends, when father and mother forsake us, our God will not forsake us (Psa 27:10).Experience brings hope with it; he who has been so often in peril, and has been savedwho feels, too, every day the saving help, can surely be of good hope that the Lord will always save him.A blessed death shuts the door on every suffering.Remember your benefactor, and, if you can do no more, wish him a thousand different benefits forever and ever.To be blessed by the holy, is honor and benefit.Jesus Christ all in all. Where He is not, we can accomplish no good.

Heubner: If even a Paul experienced bad faith from his friends, how much easier for us to find consolation!Hints on the value and use of books, on lectures, and scientific occupations.There is a holy longing to see evil punished for the sake of good.It is often wise to turn aside from your path.Let us be considerate and gentle with human weaknesses.The aid of God is assured to the witnesses of truth.The godly need not fear even the cruelest violence.The final redemption of the godly is not here, but will be there.Even with the dignity of an apostle, intimate friendship is compatible.Not to strange means, but to yield to Gods law (see 20 b).

Lisco: Pauls trust in God in his last extremity.The Lord our guard and aid: (1) He stays when men leave us; (2) He protects us; (3) He redeems us in the end.Want of love, and love in its origin and action.

Footnotes:

[9]2Ti 4:10.[Cod. Sin. is peculiar here; so, too, CE. H.]

[10]2Ti 4:11.[Tischendorf reads , after A. Lachmann, ; so Cod. Sin.E. H.]

[11]2Ti 4:14.[See our Authors exposition. He adheres, with Tischendorf, to the Recepta, . Lachmann, after weighty authorities and Greek Fathers, reads ; so the Cod. Sin. and Wordsworth.E. H.]

[12]2Ti 4:14.[; left out of the Cod. Sin.E. H.]

[13]2Ti 4:15.[. Lachmann, after A. C., and others, ; so Cod. Sin., Wordsworth, and is adopted by Huther.E. H.]

[14]2Ti 4:16.[. The weight of testimony is in favor of ; so Lachmann and Cod. Sin.E. H.]

[15]2Ti 4:17.[Modem critical editors have adopted the plural form, , instead of the singular, as in the Recepta.E. H.]

[16]2Ti 4:18.[ in this place to he omitted.]

[17]2Ti 4:22.[Instead of the reading of the Recepta, . . , Lachmann has, . , which Huther defends. Tischendorf, simply; so, too, the Cod. Sin. Wordsworth retains the reading of the Recepta.E. H.]

[18]2Ti 4:22.[ not genuine.E. H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(9) Do thy diligence to come shortly unto me: (10) For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. (11) Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. (12) And Tychicus have I sent to Ephesus. (13) The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. (14) Alexander the coppersmith did me much evil: the Lord reward him according to his works: (15) Of whom be thou ware also; for he hath greatly withstood our words. (16) At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. (17) Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. (18) And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory forever and ever. Amen. (19) Salute Prisca and Aquila, and the household of Onesiphorus. (20) Erastus abode at Corinth: but Trophimus have I left at Miletum sick. (21) Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. (22) The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

What is here said of Demas, may be said, and must be said, of all mere nominal professors, who follow Christ only for a name, and were never regenerated, and called by God. If the Reader would learn, under the Lord, to form this one estimate, for ascertaining real, from mere formal godliness; it would enable him, both for himself, and for all around him, to discern him that serveth God, from him that serveth him not: I mean, by the regeneration of the heart. Where the Holy Ghost hath wrought this saving work upon the spirit; there the Lord dwells forever. And none of this description, shall ever, Demas – like, forsake the Lord finally. Sweetly the scriptures bear testimony to this safety, when saying: Though he fall, he shall not utterly be cast down; for the Lord upholdeth him with his hand. Psa 37:24 ; Jer 32:40 .

What a blessed improvement the Apostle makes, from the defection of men, to remark the faithfulness of the Lord. It is sweet, yea, very sweet, from creature unkindness, to learn to value more Creator, and Redeemer love. Paul, no doubt, felt the wound at such a season, when he stood to answer for his life. But it afforded only greater blessedness, from the Lord’s personal grace, and mercy. I hardly think it necessary to remind the Reader, of an infinitely greater than Paul, who at the hall of Pilate was treated thus by his disciples, when all forsook him and fled. Precious Jesus! preeminent in all things: sufferings, as well as glory. Reader! there is a time coming, when all friends, however reluctantly on all sides, must leave both you, and me, and we must stand alone before God. I mean, when the Lord shall undress our earthly tabernacle at death. Oh for grace now, to say then: Notwithstanding, the Lord will stand by me, and strengthen me; notwithstanding all my unworthiness, and undeservings; Jesus’s Person, blood and righteousness, will be my strength and my song, for he is my salvation. Isa 12 .

I do not think it necessary, to dwell with enquiries about any of those persons the Apostle noticeth in the close of this Epistle. They are all passed away in the flood of time, and their dwelling place, like the flower of the field, knoweth them no more. Sweetly the Apostle folds up his Epistle, as I pray God, may be my portion, in the close of life: The Lord Jesus Christ be with thy spirit: Grace be with thee. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

9 Do thy diligence to come shortly unto me:

Ver. 9. Do thy diligence, &c. ] We want much of our comfort in the want of a friend,Ecc 4:9Ecc 4:9 . Optimum solatium sodalitium. How doth David bemoan the loss of Jonathan! How did Dr Taylor prize the company of his fellow prisoner, that angel of God, as he called him, John Bradford! What a mercy did St Paul count it that sick Epaphroditus recovered! Phi 2:27 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9 22 .] Request to come to Rome. Notices of his own state and that of others: greetings .

Fuente: Henry Alford’s Greek Testament

9 ff.] Do thine endeavour (so also Tit 3:12 ) to come to me quickly (this desire that Timotheus should come to him, appears in ch. 2Ti 1:4 ; 2Ti 1:8 ; its reason is now specified): for (I am almost alone) Demas (mentioned Col 4:14 with Luke, as saluting the Colossians, and Phm 1:24 , also with Luke (and others), as one of the Apostle’s ) deserted me, loving ( (used perhaps in contrast to 2Ti 4:8 above) is contemporary with ‘ through love of :’ so Ellic. also, who has hardly represented me rightly, when he quotes me as holding the temporal sense of the participle) this present World ( , , , , Chrys.), and went to Thessalonica (‘his birthplace,’says De W.: cf. , Chrys., above: but how ascertained? He may have gone there for the sake of traffic, which idea the would seem to support), Crescens (not named elsewhere. He is said traditionally to have preached the Gospel in Galatia (Constt. apost. vii. 46, p. 1056), and, more recently (in Sophronius), to have founded the church at Vienne in Gaul : this latter interpretation of ( , see var. readd.) Thdrt. also adopts. All this traditional fabric is probably raised by conjecture on this passage. Winer, Realw.) to Galatia (see Prolegg. to Gal. ii. 1), Titus (Prolegg. to Titus, i.) to Dalmatia (part of the Roman province of Illyricum (Suet. Aug. 21. Tib. 9), on the coast of the Adriatic (Plin. iii. 22. Strabo, vii. p. 315), south of Liburnia (Plin. iii. 26), Winer, Realw. See the art. Dalmatia in Dr. Smith’s Dict. of Geography. Thdrt. says, referring to , (Crescens and Titus) . But this hardly agrees with , which must be understood with both names: see also the contrast in 2Ti 4:12 . They had certainly left the Apostle of their own accord: why, does not appear): Luke (see Prolegg. to Luke’s Gospel, i.) is alone with me (De W.’s question, ‘where then was Aristarchus (2Ch 4:102Ch 4:102Ch 4:10 . Phm 1:24 )?’ is one which we have no means of answering: but we may venture this remark: a forger, such as De W. supposes the writer of this Epistle to be, would have taken good care to account for him). Mark (Col 4:10 , note: Phm 1:24 . John Mark, Act 15:38 ) take up (on thy way: so implies in the two first reff., and probably also here) and bring with thee: for he is to me useful for the ministry (for help to me in my apostolic labours: not, as Conyb., ‘ his services are profitable to me ,’ adding in a note below, “ , not, ‘ the ministry,’ as E. V.:” no such conclusion can be drawn from the omission of the art. after a preposition, and least of all in these Epistles. Cf. , ref. 1 Tim. Grot. suggests, ‘forte ob Latini sermonis consuetudinem’): but (apparently a slight contrast is intended to those above, who of their own accord) Tychicus (see Eph 6:21 note) I sent to Ephesus (on the various attempts to give an account of this journey, and its bearing on the question, whether Timotheus was at Ephesus at this time, see Prolegg. to this Epistle, i. 5).

Fuente: Henry Alford’s Greek Testament

2Ti 4:9-12 . Come to me as speedily as you can. I am almost alone. Some of my company have forsaken me; others I have despatched on business. Bring Mark with you. I have use for him.

Fuente: The Expositors Greek Testament by Robertson

2Ti 4:9 . : more definitely expressed in 2Ti 4:21 , “before winter”.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Ti 4:9-15

9Make every effort to come to me soon; 10for Demas, having loved this present world, has deserted me and gone to Thessalonika; Crescens has gone to Galatia, Titus to Dalmatia. 11Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. 12But Tychicus I have sent to Ephesus. 13When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments. 14Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. 15Be on guard against him yourself, for he vigorously opposed our teaching.

2Ti 4:9 “make every effort to come to me soon” Paul was lonely (cf. 2Ti 4:21; Tit 3:12) and probably had eye problems (cf. 2Co 12:7), which made it difficult for him to be alone.

2Ti 4:10 “Demas has forsaken me” The historical context of Paul in prison, perhaps soon to be beheaded, may explain Demas’ actions. It is uncertain as to how his forsaking Paul relates to his faith in Christ.

2Ti 4:10 “having loved” The verbal here (aorist active participle) is agapa. The verbs agapa and phile are synonymous in the NT (note Joh 3:35; Joh 5:20; Joh 11:3; Joh 11:5).

“this present world” This is literally “this present age.” See Special Topic at 1Ti 6:17. Demas chose the immediate over the eternal. The pull of this world is very strong, but it is only transitory (cf. 1Jn 2:15-17).

“gone to Thessalonika” Compare Phm 1:24 with Act 20:4. Artistarchus and also possibly Demas were from Thessalonika.

“Crescens has gone to Galatia” There is a Greek manuscript variation involving the destination of Crescens.

1. the Asia Minor (western Turkey) Roman province of Galatia (cf. MSS A, D, F, G)

2. southern France, then called Gaul (Galatia, cf. MSS , C)

3. Galilee in Palestine (cf. Vulgate, Coptic, and Armenian versions)

The United Bible Societies’ fourth edition (UBS4) of The Greek New Testament gives “Galatia” (#1) an “B” rating meaning almost certain. If #2 it would support the fact that Paul did visit the eastern Mediterranean.

“Titus to Dalmatia” He was one of Paul’s faithful Apostolic delegates (cf. 2Co 3:2; 2Co 7:6; 2Co 7:12-12; 2Co 8:6; 2Co 8:16; 2Co 8:23; 2Co 12:18; Gal 2:1; Gal 2:3; Tit 1:4). Dalmatia was a Roman province in the southern area of Illyricum (cf. Rom 15:19, the former Yugoslavia). Paul preached there in Act 20:1. It is north of Macedonia. This assignment is the last we hear of Titus in the NT.

2Ti 4:11 “Luke” He was a Gentile physician (cf. Col 4:14; Phm 1:24 and the “we” sections of Acts). It is possible that the term physician may simply mean “educated.” He is the only non-Jewish NT author (i.e., the Gospel of Luke, Acts, and possibly the scribe for the Pastoral Letters).

“Mark” This is John Mark, in whose house the Last Supper may have been observed (cf. Act 12:12). He accompanied Paul and Barnabas on the first missionary journey, but for some reason quit the team (cf. Act 15:38). Paul and Barnabas had an argument over Mark’s inclusion on the second missionary journey resulting in two separate mission teams (cf. Act 15:36-41). Paul and John Mark did later reconcile (cf. Col 4:10).

2Ti 4:12 “Tychicus” Ephesus was the church and city where Paul spent the most time and effort. Timothy was in Ephesus when Paul wrote 1 Timothy. Tychicus was Paul’s trusted messenger (cf. Act 20:4; Col 4:7; Eph 6:21; Tit 3:12) who was probably the bearer of 2 Timothy to Timothy and was possibly Timothy’s replacement.

2Ti 4:13 “the cloak” This was a large, heavy garment which was used as a coat and also as a sleeping bag during the winter.

“Troas” This was a port city on the coast of modern western Turkey. It was the location of Paul’s “Macedonian vision” recorded in Act 16:6-10. Apparently Paul had established a work there at some point.

“and the books, especially the parchments” Even Paul felt the need to study and read. The “parchments” refer to tanned animal skins which were used for writings. Their name is taken from Pergamum where they were invented. This was very expensive but durable writing material. It probably referred to OT scrolls. “The books” may refer to letters or legal documents. However, this is all speculation.

2Ti 4:14 “Alexander” This was a common name, so we are not sure whether he was

1. the same person mentioned in Act 19:33-34

2. the false teacher mentioned in 1Ti 1:20, along with Hymenaeus

3. another unknown Alexander

He is another example of the opposition to the gospel, whether without or within the church.

“the Lord will repay him according to his deeds” This is a spiritual principle. God is ethical and moral and so is His creation. Humans break themselves on God’s standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12).

“Be on guard against him” This is a present middle imperative. Be on constant vigilance. Evil is present and vicious! It comes from both without and within!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Do, &c. = Hasten.

shortly = speedily.

unto. Greek. pros. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

9-22.] Request to come to Rome. Notices of his own state and that of others: greetings.

Fuente: The Greek Testament

2Ti 4:9. , do thy diligence) This word is repeated, 2Ti 4:21.- , to come to me) That which Paul handled hitherto somewhat covertly, he at length, in the epilogue of the epistle, states openly, 2Ti 4:21. Timothy was both about to be a comfort to Paul the martyr, and about to be strengthened by him, and afterwards was about to carry on the work of the Gospel, perhaps, for some little time at Rome. He is reported to have become a martyr at Ephesus.

Fuente: Gnomon of the New Testament

2Ti 4:9

Give diligence to come shortly unto me:-Paul, having given this exhortation to Timothy, asks him to use all diligence to soon come to him. He wished to see his son in the gospel, with whom he had been so much in his labors and sufferings, once more before he left this world. It is natural to suppose that Timothy was equally desirous to see him once more in the flesh.

Fuente: Old and New Testaments Restoration Commentary

Chapter 10 Luke and Demas

2Ti 4:9-22

Do thy diligence to come shortly unto me: for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. Salute Prisca and Aquila, and the household of Onesiphorus. Erastus abode at Corinth: but Trophimus have I left at Miletum sick. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. (vv. 9-22)

A section such as this might not seem to have very much in it that is for real spiritual edification, and one might ask whether divine inspiration was needed to give us these greetings and salutations. But God had a special reason for causing the Apostle to put these things into his letters. In the first place, in order that they might be preserved for our instruction and help in a future day, and then to enable us to understand the circumstances in which Paul found himself at this time much better than we otherwise could.

We have noticed that Paul wrote this particular letter during his second imprisonment, while awaiting execution as a martyr for Christs sake. He was anxious to see his friend, Timothy, to whom this letter is written, once more before his impending death. So he urged him, in verse 9, to do his diligence to come shortly unto him. A little farther down, in verse 21, Paul says, Do thy diligence to come before winter. This might have a double suggestion. Possibly he already knew that he was to be martyred that winter, or because the cold weather was near at hand he wanted Timothy to bring him the needed supplies that would help to make the winter in an underground dungeon more comfortable.

Then he spoke sorrowfully of one of his former companions: For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica. He also mentioned two other associates who had gone away on evangelistic tours: Crescens to Galatia, Titus unto Dalmatia. Luke, the beloved physician, remained with him, as we are told in verse 11, Only Luke is with me.

Then there is a very interesting request: Take Mark, and bring him with thee: for he is profitable to me for the ministry. This is the John Mark who went out with Paul and Barnabas on their first missionary journey, but who left them at Perga in Pamphylia and returned to his home in Jerusalem. Paul felt that Mark had manifested a rather poor spirit at that time, and later on when Barnabas wanted to take him on another journey, Paul refused to agree to this, as he considered Mark had proven untrustworthy before. You see, with Paul, a missionary journey was no pleasurable excursion, and he wanted a man who would stay with him, endure the hardship, and not go back home if things became difficult. So he said, No, we will not take Mark with us. Paul and Barnabas were both very godly men, but this was something on which they could not agree. Barnabas, who was closely related to John Mark, pleaded with Paul to give the boy another chance, but the latter was adamant. So we are told that the contention became so sharp between them that they separated. Barnabas took Mark and returned to Cyprus, while Paul went another way and chose Silas to go with him. God blessed and used both Paul and Barnabas in spite of their difference of opinion, and they were warm friends later on, as we know (1Co 9:6).

As the years went on, we find this difference had passed away. Paul speaks very tenderly and lovingly of Mark, and expressed his desire to see him again.

I am glad that Barnabas gave Mark another chance, for he made good the second time. He went on in the Lords work, and Paul recognized that God had made Mark a profitable servant. It was he who wrote the second gospel.

Next Paul mentioned Tychicus, who had traveled with him, Tychicus have I sent to Ephesus.

In verse 13 he says something that is rather interesting: The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. Evidently he had been entertained in the home of a man named Carpus. Just where, we are not told, but he had left his heavy coat there until he should send for it. Now he felt the need of it. He requests also that Timothy bring his books and, especially, some parchments. These parchments may have been simply plain material on which he could write letters, but if they contained parts of Scripture we can well understand why he would be anxious to receive them.

And the books-that he might pass the time profitably in prison. Here I am reminded of what Francis Newman said of that devoted servant of God, J. N. Darby: Never before had I seen a man so resolved that no word of the New Testament should be a dead letter to him. I once said, But do you really think that no part of the New Testament may have been temporary in its object? For instance, what should we have lost if St. Paul had never written, The cloke that I left at Troasbring with thee, and the books, but especially the parchments? He answered with the greatest promptitude, I should have lost something, for it was exactly that verse which alone saved me from selling my little library. No! Every word, depend upon it, is from the Spirit, and is for eternal service.

Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words. This may have been the same Alexander referred to elsewhere, whom Paul had delivered unto Satan, because he was leading the believers into false teachings (1Ti 1:20). As Paul looked back over his first appearance before Nero, he said, At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Think of that: the aged apostle charged with sedition against the Roman Empire, standing there alone before Caesar. No one to take his part. No one to say, I know this man. I know him to be a man of uprightness and integrity, and I heartily endorse his message. But there he stood, alone, faithfully witnessing to the truth of God. Did I say alone? No, he was not alone. He himself said, Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. In a little while he was to die for Christs sake, but he could say with confidence, And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

Then the letter concludes with several salutations. Salute Prisca and Aquila, and the household of Onesiphorus. Priscilla and Aquila were friends of Pauls with whom he had lived in Corinth and Ephesus. They had given him a home when he had none of his own. And the household of Onesiphorus. He had spoken of how this man had sought him out (1:16-18). His household is mentioned here. One of his companions, Erastus, remained at Corinth. But Trophimus have I left at Miletum sick. Paul was forced to leave this brother behind because of illness. Some people think that Christians should never be sick, and if they are, it is because of their unfaithfulness to the Lord. But Paul had to leave his sick companion at Miletum, and there is no indication of unfaithfulness here. Neither did Paul heal him. Healing from sickness is not always Gods will for the Christian.

Then we have that word, Do thy diligence to come before winter. He next mentioned several who sent greetings: Eubulus, Pudens, Linus, and Claudia. Linus is listed in Roman Catholic chronology as the second bishop of Rome. Peter was supposed to be the first. But neither Linus nor Peter knew anything about it, you may be sure of that! Paul then closes the letter with the words, The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

Now, having glanced briefly at this portion, I am going back to note what is said about Demas and Luke. For Demas hath forsaken me, having loved this present world Only Luke is with me.

These two names had been linked together in other Epistles. In Col 4:14 we read, Luke, the beloved physician, and Demas, greet you. Then in the little epistle to Philemon, in verse 24, these two names are mentioned with others, Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. It is very evident that both Luke and Demas were very good friends of the apostle Paul. He counted on them. They worked with him, traveled with him, no doubt relieving him of a great many responsibilities.

Here we read, Only Luke is with me. Luke remained faithful to the end. He was found by Paul in Troas, as we gather from the book of Acts. Luke may have been a Greek-speaking Jew; on the other hand, he might have been a Gentile. There is no evidence either way. If a Gentile, then he is the only New Testament Gentile writer, for all the rest were Jews, Hebrew Christians. The word Luke means light. He was a scientific man, a physician, a man of culture and refinement. He had investigated Christianity very carefully before accepting it. The introduction to his gospel tells us that he had looked into these things that had been reported concerning Jesus. He gives considerable detailed information regarding the virgin birth of our Lord. Matthew simply mentions that His mother was a virgin in accordance with the prophecy in Isaiah, but Luke gives many particulars that evidence the physicians personal conversation with Mary.

From the time when he met Paul at Troas until Pauls death, Luke was always closely linked with him. At different times in the book of Acts we see that he remained behind when Paul went on, doubtless to help build up young converts. Then he would join Paul later.

Not once does Luke mention his own name either in his gospel or in the book of Acts, and he wrote both of these. But in the Acts we are able to know when Luke is on the scene and when he is not. If he is with Paul, he uses the pronouns we and us. If he is not with Pauls party, he uses they and them. Then when he rejoins them, it is we and us again. In this way we can trace his journeys with Paul in the latter chapters of the book. He was faithful to the end, and what a crown there will be for him in that coming day!

About this other man, Demas, we know very little. He and Luke must have been very intimate. We get this from the way their names are found together in these two Scripture passages. Now Paul is in prison, and Demas must have said, This business of preaching the gospel isnt going to pan out very well. So he did not know whether he could go on or not, and by-and-by, after careful consideration, he determined to leave Paul and return to the world.

Paul says, Demas hath forsaken me. He does not say that Demas has forsaken God or given up his faith in the Lord Jesus Christ, but that Demas hath forsaken me. There is nothing to indicate that he gave up faith in the gospel that he professed and became an apostate. There is no intimation that he plunged into a life of sin. But he turned away from Paul, having loved this present world. He was more concerned about temporal things than he was about getting a reward at the judgment seat of Christ, and therefore his name goes down on the page of Holy Scripture as a warning to every servant of Christ.

We remember the words of our Lord Jesus, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God (Luk 9:62). Demas lost his great opportunity. He might have been honored of God as a wonderful soul winner, but he loved this present world.

May that speak to everyone of our hearts. It is only as we are occupied with Christ Himself that we are set free from the love of the world. The Spirit of God says to every Christian, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1Jn 2:15-17).

May we be encouraged by Luke and warned by Demas to go on faithfully in the path of service to which our God has called us. God grant that it will never be said of any us that we loved this present world. And if I am speaking to any who have never come to Christ, oh, I plead with you, make the choice that Luke made. If you are troubled by doubt and perplexity, then study Scripture for yourself. Look for the evidences of the truth in the Word of God itself, and look for corroborative evidence in the lives of those who have received Christ. See what wonderful things God has done for them. Put your faith in Jesus, and so go on with us to yonder glory-land.

Fuente: Commentaries on the New Testament and Prophets

2Ti 4:21, 2Ti 1:4

Reciprocal: Tit 3:12 – be

Fuente: The Treasury of Scripture Knowledge

2Ti 4:9. Though he was an apostle, Paul had the same craving for companionship that any Christian will have for another. He knew he was not to live much longer (how much longer is not stated), and he wished to have his son (in the Gospel) with him again before he left this world.

Fuente: Combined Bible Commentary

PERSOANL TO PAUL

We have now passed beyond the portion of the epistle devoted to instruction and reached that in which the writer deals with personal matters (2Ti 4:9-22). An aged prisoner in Rome, awaiting trial, and almost certain execution, he is, alas! forsaken by many who should have stood by him. Demas has left him, Crescens, and even Titus. He wishes Timothy to hasten to his side, and to bring Mark with him. It has all been made up with Mark since the sad affair in Acts 13. He needs his cloak too, and parchments. He cannot at this moment forget that man Alexander. Is he the Alexander named in Acts 19? Doubtless. Timothy is warned against him, for he is still in Ephesus.

Paul has had one hearing before Caesar and another is coming. At the hearing, however, he was sadly deserted by his friends. Oh the grief of defection! Nevertheless the Lord stood by him, and He will continue to do so. Friends are saluted at Ephesus. Hasten Timothy, I want you.

No questions are called for following this lesson.

Fuente: James Gray’s Concise Bible Commentary

Our apostle comes now, in this second part of the chapter, to treat of some private and personal affairs.

And first he desires Timothy to come speedily to him, having a great desire to see him, and be comforted by him, before he died. The strongest of Christians may sometimes be helped by the weaker; a Paul may stand in need of a Timothy ; there is not a member in the body, but is some way serviceable to the head.

Secondly, He assigns a reason why he did thus desire Timothy’s presence, because of Demas’ and others’ absence; Demas had forsaken him, having loved this present world. The best may sometimes be forsaken by their bosom friends; Demas was such to St. Paul, yet left him. For what cause? For the love of the world, This, when it grows inordinate, will cause a man first to forsake his friend, and then his God.

Thirdly, Crescens was gone to Galatia, Titus to Dalmatia, Tychicus to Ephesus: all of them, no doubt, to spread the gospel, to plant or water the churches. Good men will be doing good wherever they are, wherever they come or go. Only Luke was with him; nothing could separate that good man from him. A faithful friend loveth at all times; yet friendship (olle amicitia) will vanish in adversity: but true Christian friendship is perpetual, the foundation of it is eternal.

Lastly, he desires Timothy to bring Mark with him; not for rest or recreation, because he wanted a companion for his diversion; no, but to assist him in his work: Bring Mark; for he is profitable to me for the ministry. ‘Tis happy when the ministers of God affect the company, and desire the presence, of each other, for spiritual ends and religious purposes.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul’s Desire for Companionship

Paul asked Timothy to make it his business to come to him as soon as he possibly could. Demas loved the world instead of the Lord’s coming, so he forsook the Lord’s servant. Both Crescens and Titus were apparently on business for the Lord, since no unfavorable remark is made about them. According to the A. S. V., Crescens was in Gaul, or France, which is an alternate reading for Galatia in other translations. Timothy was in Dalmatia, a part of Illyricum which was across the Adriatic Sea from Rome ( 2Ti 4:9-10 ).

Luke frequently traveled with Paul and was the only one who remained with the apostle at the time of this writing. Paul’s desire for Timothy to bring John Mark is a remarkable example of the changes which can occur in one’s life. Mark had left Paul and Barnabas at Pamphylia on the first missionary journey. Paul refused to take such a deserter with them on a second journey ( Act 13:13 ; Act 15:37-40 ). However, by the time the apostle pens these words to Timothy, he describes John Mark as profitable, which is the same word he used for vessel unto honor in 2:21 ( 2Ti 4:11 ). Tychicus, who Paul says he sent to Ephesus, was the man who carried the apostle’s letters to Ephesus and Colossae ( Eph 6:21 ; Col 4:7 ). He was in Paul’s company in Act 20:4 and is mentioned in Tit 3:12 . Roberts says the Greek tense here is epistolary and suggests Paul “is now sending him,” so it may be that he took this letter to Timothy and stayed at Ephesus in his absence. With winter approaching, Paul asked Timothy to stop in Troas and get his coat from Carpus. While he was being held prisoner, Paul also wanted something on which to work, so he asked Timothy to bring books and parchments. If the parchments did not already contain writing, the apostle to the Gentiles may have been planning to do some writing ( 2Ti 4:12-13 ).

Since Alexander was a fairly common name, it is difficult to tell which one Paul is speaking of in 2Ti 4:14-15 . For instance, there was an Alexander associated with the high priest in Act 4:6 . Another was the son of Simon, who bore the cross of Christ ( Mar 15:21 ). Yet another spoke to the multitude at Ephesus, while still one more made a shipwreck of his faith ( Act 19:30-41 ; 1Ti 1:20 ). The man mentioned by Paul in this verse could have been any of these, or one not mentioned in any other verse. No matter who he was, Paul viewed him as a threat to preachers of the gospel because he had so strongly opposed the apostle’s preaching. In these verses, Paul gives us a good example of our treatment of and thinking about our enemies. He leaves it to the Lord to repay this man for his deeds in the day of judgment ( Rom 12:17 ).

Fuente: Gary Hampton Commentary on Selected Books

2Ti 4:9-11. Do thy diligence Endeavour by all means; to come shortly unto me The apostle, now about to leave the world, wished to enjoy Timothys company and conversation for a little while, both that that evangelist might comfort him, and might be comforted and strengthened by him, so that he might suffer death courageously when called to do so. Accordingly, it is said by some, that he actually suffered martyrdom at Ephesus. For, &c. As if he had said, I have the more need of thy company and assistance, because I have been deserted by some who ought to have acted in a very different manner: Demas Once my fellow- labourer, (Phm 1:24,) hath forsaken me By calling the departure of Demas to Thessalonica a forsaking him, the apostle intimates that he departed without his permission. Having loved this present world And gone where his secular views invited him. Crescens Probably a preacher also, is gone with my consent to Galatia. Titus to Dalmatia Having now left Crete. These either went with him to Rome, or visited him there. Only Luke Of my fellow-labourers; is with me For, from 2Ti 4:21, where the salutations of some of the Roman brethren by name are mentioned, it appears that the apostle had many friends still in Rome, members of the church there, with whom he was allowed to have some intercourse, but his chief support was, that God was with him. Of the character of Luke, see on Col 4:14, and the preface to his gospel, Take Mark and bring him Who, though he once departed from the work, is now profitable to me for the ministry Mark, mentioned in this passage, is by some thought to be a different person from the writer of the gospel which bears his name.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Ti 4:9-22. Personal Requests and Personal News.

Timothys summons to Rome seems inconsistent with the discharge of the duties just enforced. If the letter is a unity, its main instructions may concern his conduct after, as well as before, his visit to Rome and Pauls death (Ramsay). For the significance of the historical allusions that follow, see Introduction, at end of 1. Others being absent on different missions, only Luke, of Pauls immediate circle, is now with him (2Ti 4:21 names merely local acquaintances). Let Timothy bring Mark, reconciled to Paul since Act 15:38 (Col 4:10), and able, in Tychicus absence, to render needed personal service (contrast AV); and also Pauls travelling-cloak, with certain papyrus and vellum documents, left, perhaps at his sudden arrest, in Troas. The identity of Alexander (1Ti 1:20*) and the nature and occasion of his opposition are alike unknown. At the first hearing of Pauls case, the prima actiothe allusion is not to his first Roman trialno fellow-Christian appeared in the court to support him. Luke and Tychicus were probably prevented, not being Roman citizens (Ramsay), but all local Christians failed him. Howbeit Christ supported him: hence, through his self-defence, since he who addresses Rome addresses the world, the gospel proclamation reached its consummation (not as AV). On this occasion, then, he secured a remand, though he only narrowly escaped death (2Ti 4:17 b); and, while he cannot expect to gain the final verdict (2Ti 4:6 ff.), of eternal deliverance he is assured. The circumstances underlying 2Ti 4:20 are unknown. 2Ti 4:21 mentions prominent Roman Christians.

2Ti 4:10. Demas: would a forger invent the contrast with Phm 1:24, Col 4:14?Galatia: might mean either Asiatic Galatia or Gaul.

2Ti 4:11. ministry: for a different interpretation cf. Zahn, INT, ii. 430.

2Ti 4:12. Tychicus: Act 20:4, Col 4:7, Eph 6:21.

2Ti 4:13. Troas: clearly later than Act 20:6.

2Ti 4:14. will render: AV is based on a mistaken text.

2Ti 4:16. took my part: as above, not as my advocate. Pauls language indicates not indifference on the part of strange pleaders, but the desertion of friends.

2Ti 4:21. Irenus (c. 190) says Linus became the first Bishop of Rome after the apostles death.

Fuente: Peake’s Commentary on the Bible

Week 12

2Ti 4:9-15

A FAITHFUL SERVANT IS EDUCATED

9 Do thy diligence to come shortly unto me: 10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 12 And Tychicus have I sent to Ephesus. 13 The cloke that I left at Troaswith Carpus, when thou comest, bring [with thee], and the books, [but] especially the parchments. 14 Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15 Of whom be thou ware also; for he hath greatly withstood our words.

“Do thy diligence to come shortly unto me:”

Paul enters a personal section here though there is content that is of interest to our lives here as well. Paul requests that Timothy come to him as soon as he can. There seems to be urgency in his request. This urgency may be related to his focus on the end of his race. He evidently wanted Timothy to do something or he wanted to see him for some purpose.

Diligence is also translated endeavor and it seems to have a thought of haste built in according to Thayer.

Shortly can be translated suddenly or quickly, thus indicating the urgency in Pauls mind.

I think of the times when I have been terribly busy with ministry and work and an urgent plea came from someone for assistance there is an immediate note of total frustration, but always you find that you can work it all in and still be there for a friend to assist.

The point know that these little emergencies do happen and that they always work out so dont go through the frustration section that does no good except raise your blood pressure.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

4:9 {5} Do thy diligence to come shortly unto me:

(5) The last part of the epistle, setting forth grievous complaints against certain ones, and examples of singular godliness in every place, and of a mind never wearied.

Fuente: Geneva Bible Notes

V. CONCLUDING PERSONAL INSTRUCTIONS AND INFORMATION 4:9-22

Paul concluded his last inspired epistle by giving Timothy personal instructions and information to enable him to carry out the apostle’s last wishes.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A. Fellow workers and an opponent 4:9-15

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul urged Timothy to join him in Rome soon. He did not expect to live much longer (cf. 2Ti 4:6).

"The constitutional method of inflicting capital punishment on a Roman citizen was by the lictor’s axe. The criminal was tied to a stake; cruelly scourged with the rods, and then beheaded." [Note: W. J. Conybeare and J. S. Howson, The Life and Epistles of St. Paul, p. 781, footnote 4.]

Demas, a short form of Demetrius (cf. 3Jn 1:12, probably not the same man), Paul’s fellow worker, had succumbed to the allurements of the world (instead of loving Christ’s appearing; cf. Gal 1:4; Eph 1:21; 1Ti 4:8; Tit 2:12; 1Jn 2:15). He had departed from Paul and had gone to live in Thessalonica (cf. Col 4:14; Phm 1:24). He, like Hymenaeus and Philetus (2Ti 2:17), Alexander (1Ti 1:20), and others had not continued to follow Christ faithfully.

"He was not willing to pay the price of hardship and suffering that Paul was paying." [Note: Earle, "2 Timothy," p. 414.]

Crescens had gone to Galatia and Titus to Dalmatia (i.e., Illyricum, modern Croatia and Bosnia-Herzegovina) presumably in the Lord’s service.

"Tradition says that he [Crescens] went north from Rome into Gaul, founded the churches in Vienne [sic] and Mayence near Lyons . . ., and became the bishop of Chalcedon . . ." [Note: Mounce, p. 590.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 36

THE PERSONAL DETAILS A GUARANTEE OF GENUINENESS.

IT would scarcely be exceeding the limits of legitimate hyperbole to say that these two passages prove the authenticity and genuineness of the Pastoral Epistles; that they are sufficient to show that these letters are an authentic account of the matters of which they treat, and that they are genuine letters of the Apostle Paul.

In the first of these expositions it was pointed out how improbable it is that a portion of one of these letters should be genuine, and not the remainder of it; or that one of the three should be genuine, and not the other two; and a fortiori, that two of the three should be genuine and not the remaining one.

The passages before us are among those of which it has been truly said that they “cling so closely to Paul that it is only by tearing the letter to pieces that any part can be dissociated from that Apostle.” The internal evidence is here too strong even for those critics who deny the Pauline authorship of the Pastoral Epistles as a whole. Thus Renan and Weisse are disposed to admit that we have here embedded in the work of a later writer portions of a genuine letter of the Apostle; while Ewald, Hausrath, and Pfleiderer accept not only these verses, but the earlier passage about Phygelus, Hermogenes, and Onesiphorus as genuine also. Similar views are advocated by Hitzig, Krenkel, and Immer, of whom the two first admit that the Epistle to Titus also contains genuine fragments. And quite recently (1882) we have Lemme contending that only the central portion of 2 Timothy {2Ti 2:11-26; 2Ti 3:1-17; 2Ti 4:1-5} is an interpolation.

These concessions amount to a concession of the whole case. It is impossible to stop there. Either much more must be conceded or much less. For

(1) we cannot without very strong evidence indeed accept so improbable a supposition as that a Christian long after the Apostles death was in possession of letters written by him, of which no one else knew anything, that he worked bits of these into writings of his own, which he wished to pass off as Apostolic, and that he then destroyed the genuine letters, or disposed of them in such a way that no one knew that they had ever existed. Such a story is not absolutely impossible, but it is so unlikely to be true that to accept it without clear evidence would be most uncritical. And there is not only no clear evidence; there is no evidence at all. The hypothesis is pure imagination.

(2) The portions of this letter which are allowed by adverse critics to be genuine are precisely those in which a forger would be pretty sure to be caught tripping. They are full of personal details, some of which admit of being tested, and all of which can be criticized, as to whether they are natural and consistent or not. Would a forger be likely to risk detection by venturing on such dangerous ground? He would put into the letter those doctrines for which he wished to appear to have St. Pauls authority; and, if he added anything else, he would take care not to go beyond vague generalities, too indefinite to be caught in the meshes of criticism. But the writer of this letter has done the reverse of all this. He has given an abundance of personal detail, such as can be found in only one other place in the New Testament, and that in the concluding portion of the Epistle to the Romans, one of, the indisputable writings of St. Paul.

And he has not been caught tripping. Hostile writers have subjected these details to the most searching criticism; and the result, as we have seen, is that many of them are constrained to admit that these portions of the letter are genuine productions of the Apostle. That is, those portions of the Epistle which can be subjected to a severe test, are allowed to be by St. Paul, because they stand the test; while those which do not admit of being thus tested are rejected, not because there is any proof of their being spurious, but because critics think that the style is not like the Apostles. Would they not be the first to deride others for such an opinion? Supposing that these details had contained absurdities or contradictions, which could not have been written by St. Paul, would they not have maintained, and reasonably maintained, that it was monstrous to surrender as spurious those sections of the letter which had been tested and found wanting, and to defend as genuine the other sections, which did not admit of being tested?

Let us look at the details a little more closely. Besides St. Paul and Timothy, twenty-three Christians of the Apostolic age are mentioned in this short letter. A considerable number of these are persons of whom we read in the Acts or in St. Pauls other letters; but the majority are new names, and in most of these cases we know nothing about the bearers of the names beyond what is told us here. Would a forger have given us this mixture of known and unknown? If he ventured upon names at all, would he not either have given us imaginary persons, whose names and actions could not be checked by existing records, or else have kept closely to the records, so that the checking might tell in his favor? He has done neither

The new names do not look like those of imaginary persons, and the mention of known persons is by no means a mere reproduction of what is said of them elsewhere. “Demas forsook me, having loved this present world. Take Mark and bring him with thee: for he is useful to me for ministering.” A forger with the Acts and the Epistles to the Colossians and Philemon before him would have made Mark forsake Paul, and Demas be commended as useful to him; for in the Acts {Act 15:38} Paul had to condemn Mark for slackness, and in the Epistles to the Colossians {Col 4:14} and to Philemon {Phm 1:24} Demas with Luke is waiting on the Apostle in his imprisonment. And yet how natural that the Apostles condemnation should rouse Mark to greater earnestness, and that the Apostle should recognize that earnestness in this farewell letter? And how consistent with human frailty also that Demas should have courage enough to stand by St. Paul during his first Roman imprisonment and yet should quail before the greater risks of the second! That the Apostles complaint respecting him means more than this is unlikely yet some have exaggerated it into a charge of heresy, or even utter apostasy. We are simply to understand that Demas preferred comfort and security away from Rome to the hardship and danger of a Roman prison; and therefore went to Thessalonica. Why he selected that town we are not told, but there being a Christian community there would be one reason.

“Titus to Dalmatia.” Why should a forger send Titus to Dalmatia? The Pastoral Epistles whether a forgery or not, are all by one hand and seem to have been written within a short time of one another. Would not a forger have sent Titus either to Crete, {Tit 1:5} or to Nicopolis? {Tit 3:12} But if Titus went to Nicopolis, and failed to find Paul there, owing to his having been meanwhile arrested, what more probable than that he should go on into Dalmaria? The forger, if he had thought of this would have called attention to it, to ensure that his ingenuity was not overlooked.

“But Tychicus I sent to Ephesus.” The meaning of the “but” is not quite clear. Perhaps the most probable supposition is that it indicates the reason why the Apostle needs a useful person like Mark. “I had such a person in Tychicus; but he is gone on a mission for me to Ephesus.” How natural all this is! And what could induce a forger to put it in? We are told in the Acts that Tychicus belonged to the Roman province of Asia, {Act 20:4} and that he was with St. Paul at the close of his third missionary journey about nine years before the writing of this letter to Timothy. Three or four years later we find Tychicus once more with St. Paul during the first Roman imprisonment; and he is sent with Onesimus as the bearer of the Epistle to the Colossians {Col 4:7} and to the Ephesians. {Eph 6:21} And we learn from the sentence before us, as well as from Tit 3:12, that he still enjoys the confidence of the Apostle, for he is sent on missions for him to Crete and to Ephesus. All these separate notices of him hang together consistently representing him as “the beloved brother,” and also as a “faithful minister and fellow-servant in the Lord,” whom St. Paul was accustomed to entrust with special commissions. If the mission to Ephesus mentioned here is a mere copy of the other missions, would not a forger have taken some pains to ensure that the similarity between his fiction and previous facts should be observed?

“The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.” Here the arguments against the probability of forgery reach a climax; and this verse should be remembered side by side with “Be no longer a drinker of water, but use a little wine for thy stomachs sake” in the First Epistle. {1Ti 5:23} What writer of a fictitious letter would ever have dreamed of inserting either passage? To an unbiased mind they go a long way towards producing the impression that we are dealing with real letters and not with inventions. And this argument holds good equally well, whatever meaning we give to the word () which is rendered “cloke.” It probably means a cloak and is a Greek form of the Latin penula. It appears to have been a circular garment without sleeves, but with a hole in the middle for the head. Hence some persons have made the astounding suggestion that it was an eucharistic vestment analogous to a chasuble, and have supposed that the Apostle is here asking, not for warm clothing “before winter,” but for a sacerdotal dress for ritualistic purposes. But since Chrysostoms day there has been a more credible suggestion that the word means a bag or case for books. If so, would the Apostle have mentioned both the book-bag and the books, and would he have put the bag before the books? He might naturally have written, “Bring the book-bag,”-of course with the books in it; or, “Bring the books and the bag also.” But it seems a strange way of putting the request to say, “The book-bag that I left at Troas with Carpus, bring when thou comest; the books also, especially the parchments,” as if the bag were the chief thing that he thought about.

It seems better to abide by the old rendering “cloke”; and, if this is correct, then it fits in well with “Do thy diligence to come before winter.” Yet the writer in no way draws our attention to the connection between the need of the thick cloak and the approach of winter: and the writer of a real letter would have no need to do so. But would a forger have left the connection to chance?

Whether Alexander the coppersmith is the person of that name who was put forward by the Jews in the riot raised by Demetrius, {Act 19:33} is not more than a possibility. The name Alexander was exceedingly common; and we are not told that the Jew in the riot at Ephesus was a smith, or that Alexander the smith was a Jew. In what way the coppersmith “showed much ill-treatment” to the Apostle we are not told. As St. Paul goes on immediately afterwards to speak of his “first defense,” it seems reasonable to conjecture that Alexander had seriously injured the Apostles cause in some way. But this is pure conjecture; and the ill-treatment may refer to general persecution of St. Paul and opposition to his teaching. On the whole the latter hypothesis appears to be safer.

The reading, “The Lord will render to him” () is shown by an overwhelming balance of evidence to be preferable to “The Lord reward him () according to his works.” There is no malediction. Just as in ver. 8 {2Ti 4:8}, the Apostle expresses his conviction that the Lord will render () a crown of righteousness to all those who love His appearing, so here he expresses a conviction that He will render a just recompense to all those who oppose the work of His kingdom. What follows in the next verse, “may it not be laid to their account,” seems to show that the Apostle is in no cursing mood. He writes in sorrow rather than in anger. It is necessary to put Timothy on his guard against a dangerous person; but he leaves the requital of the evil deeds to God.

“Salute Prisca and Aquila.” A forger with the Apostles indisputable writings before him, would hardly have inserted this; for he would have concluded from Rom 16:3-4, that these two well-known helpers of St. Paul were in Rome at this very time. Aquila was a Jew of Pontus who had migrated from Pontus to Rome, but had had to leave the capital again when Claudius expelled the Jews from the city. {Act 18:2} He and his wife Prisca, or Priscilla, then settled in Corinth, where St. Paul took up his abode with them, because they were Jews and tent-makers, like himself. And in their workshop the foundations of the Corinthian Church were laid. Thenceforward they became his helpers in preaching the Gospel, and went with him to Ephesus, where they helped forward the conversion of the eloquent Alexandrian Jew Apollos. After much service to the Church they returned once more to Rome, and were there when St. Paul wrote the Epistle to the Romans. Either the persecution under Nero, or possibly missionary enterprise, induced them once more to leave Rome and return to Asia. The Apostle naturally puts such faithful friends, “who for his life laid down their necks,” {Rom 16:3-4} in the very first place in sending his personal greetings; and they are equally naturally coupled with the household of Onesiphorus, who had done similar service in courageously visiting St. Paul in his imprisonment (2Ti 4:19). The double mention of “the household of Onesiphorus” (not of Onesiphorus himself) has been commented upon in a former exposition.

Of the statements, “Erastus abode at Corinth: but Trophimus I left at Miletus sick,” no more need be said than to point out how lifelike and natural they are in a real letter from one friend to another who knows the persons mentioned; how unlikely they are to have occurred to a writer who was inventing a letter in order to advocate his own doctrinal views. That Trophimus is the same person as the Ephesian, who with Tychicus accompanied St. Paul on his third missionary journey, {Act 20:4; Act 21:29} may be safely assumed. Whether Erastus is identical with the treasurer of Corinth, {Rom 16:23} or with the Erastus who was sent by Paul with Timothy to Macedonia, {Act 19:22} must remain uncertain.

“Eubulus saluteth thee, and Pudens, and Linus, and Claudia.” With this group of names our accumulation of arguments for the genuineness of this portion of the letter, and therefore of the whole letter, and therefore of all three Pastoral Epistles, comes to an end. The argument is a cumulative one, and this last item of the internal evidence is by no means the least important or least convincing. About Eubulus, Pudens, and Claudia we know nothing beyond what this passage implies, viz., that they were members of the Christian Church in Rome; for the very bare possibility that Pudens and Claudia may be the persons of that name who are mentioned by Martial, is not worth more than a passing reference. But Linus is a person about whom something is known. It is unlikely that in the Apostolic age there were two Christians of this name in the Roman Church; and therefore we may safely conclude that the Linus who here sends greeting is identical with the Linus, who, according to very early testimony preserved by Irenaeus (“Haer.,” III 3:3), was first among the earliest bishops of the Church of Rome. Irenaeus himself expressly identifies the first Bishop of Rome with the Linus mentioned in the Epistles to Timothy, and that in a passage in which (thanks to Eusebius) we have the original Greek of Irenaeus as well as the Latin translation. From his time ( cir. A.D. 180) to the present day, Linus, Anencletus or Anacletus or Cletus (all three forms of the name are used), and Clement have been commemorated as the three first Bishops of Rome. They must all of them have been contemporaries of the Apostle. Of these three far the most famous was Clement; and a writer at the end of the first century, or beginning of the second, inventing a letter for St. Paul, would be much more likely to put Clement into it than Linus. Again, such a writer would know that Linus, after the Apostles death, became the presiding presbyter of the Church of Rome, and would place him before Eubulus and Pudens. But here Linus is placed after the other two. The obvious inference is, that, at the time when this letter was written, Linus was not yet in any position of authority. Like the other persons here named, he was a leading member of the Church in Rome, otherwise he would hardly have been mentioned at all; but he has not yet been promoted to the chief place, otherwise he would at least have been mentioned first, and probably with some epithet or title. Once more one asks, what writer of fiction would have thought of these niceties? And what writer who thought of them, and elaborated them thus skillfully, would have abstained from all attempt to prevent their being overlooked and unappreciated?

The result of this investigation is greatly to increase our confidence in the genuineness of this letter and of all three Pastoral Epistles. We began by treating them as veritable writings of the great Apostle, and a closer acquaintance with them has justified this treatment. Doubts may be raised about everything; but reasonable doubts have their limits. To dispute the authenticity of the Epistles to the Corinthians, Romans, and Galatians is now considered to be a sure proof that the doubter cannot estimate evidence; and we may look forward to the time when the Second Epistle to Timothy will be ranked with those four great Epistles as indisputable. Meanwhile let no student of this letter doubt that in it he is reading the touching words in which the Apostle of the Gentiles gave his last charge to his beloved disciple, and through him to the Christian Church.

Fuente: Expositors Bible Commentary