I charge thee (). Rather, “I testify.” See 1Th 4:6. See 1Ti 5:21 for this verb and appeal to God and Christ.

Who shall judge ( ). “The one going or about to judge” (regular idiom with ). The quick and the dead ( ). “Living and dead.” See 1Th 4:16f.

And by his appearing ( ). Accusative of conjuration (verbs of swearing), after as is (by his kingdom). See 1Th 5:27. For , see 2Tim 1:10; Titus 2:13; 1Tim 6:14; 2Thess 2:8.

Fuente: Robertson’s Word Pictures in the New Testament

I charge [] . See on 1Ti 5:21.

At his appearing [ ] . Rend. “and by his appearing,” ejpifaneian thus depending on diamarturomai, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A. V. follows the reading kata at. For ejpifaneia appearing, see on 1Ti 6:14; 2Th 2:8. For, basileia kingdom, see on Luk 6:20.

Fuente: Vincent’s Word Studies in the New Testament

PAULS LAST WILL AND TESTAMENT

1) “I charge thee therefore” (diamarturomai) “I solemnly witness, of my own volition, or I adjure thee;” In the light of judgment against moral degeneration, based on the scriptures just given, 2Ti 3:16-17.

2) “Before God, and the Lord Jesus Christ” (enopion tou theou kai christou lesou) “Before the face of, or confronted of God and Christ Jesus;” As a witness is charged to tell the truth, the whole truth, and nothing but the truth, Act 10:42; Act 17:31.

3) “Who shall judge the quick and the dead” (tou mellontos krinein zontas kai nekrous) “The one being about (appointed to) judge the ones living (now) and those dead,” to whom all judgment is committed, Joh 5:22.

4) “At his appearing and his kingdom” (kai ten epiphaneian autou kai ten Basileian autou) “Both at the point of his manifestation (1Th 4:16-17) and at the point of his kingdom setting;” His judgment begins at His coming in the air and continues until the great White Throne Judgment is finished, 2Co 5:10-11; Rom 2:16; 2Th 1:5-10; Rev 20:11-14.

Fuente: Garner-Howes Baptist Commentary

1 I charge thee, therefore, before God and the Lord Jesus Christ It is proper to observe carefully the word therefore, by means of which he appropriately connects Scripture with preaching. This also refutes certain fanatics, who haughtily boast that they no longer need the aid of teachers, because the reading of scripture is abundantly sufficient. But Paul, after having spoken of the usefulness of Scripture, infers not only that all ought to read it, but that teachers ought to administer it, which is the duty enjoined on them. Accordingly, as all our wisdom is contained in the Scriptures, and neither ought we to learn, nor teachers to draw their instructions, from any other source; so he who, neglecting the assistance of the living voice, shall satisfy himself with the silent Scripture, will find how grievous an evil it is to disregard that way of learning which has been enjoined by God and Christ. Let us remember, I say, that the reading of Scripture is recommended to us in such a manner as not to hinder, in the smallest degree, the ministry of pastors; and, therefore, let believers endeavor to profit both in reading and in hearing; for not in vain hath God ordained both of them.

Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to Timothy, God as the avenger, and Christ as the judge, if he shall cease to discharge his office of teaching. And, indeed, in like manner as God showed by an inestimable pledge, when he spared not his only-begotten Son, how great is the care which he has for the Church, so he will not suffer to remain unpunished the negligence of pastors, through whom souls, which he hath redeemed at so costly a price, perish or are exposed as a prey.

Who shall judge the living and the dead More especially the Apostle fixes attention on the judgment of Christ; because, as we are his representatives, so he will demand a more strict account of evil administration. By “the living and the dead” are meant those whom he shall find still alive at his coming, and likewise those who shall have died. There will therefore be none that escape his judgment.

The appearance of Christ and his kingdom mean the same thing; for although he now reigns in heaven and earth, yet hitherto his reign is not clearly manifested, but, on the contrary, is obscurely hidden under the cross, and is violently assailed by enemies. His kingdom will therefore be established at that time when, having vanquished his enemies, and either removed or reduced to nothing every opposing power, he shall display his majesty.

Fuente: Calvin’s Complete Commentary

WHY THE BAPTIST BIBLE UNION!

2Ti 4:1-5.

Sermon preached before the First Annual Convention of the Baptist Bible Union of America, Kansas City, Kansas, May 15, 1923.

OF making movements there is no end. The most marked characteristic of the twentieth century is organization. Efficiency is its watchword, and organization its theoretical method. The consequence is that every day gives birth to some new movement, commercial, social, political or religious. The century is cluttered with machinery. Men have ceased to work; they sit and watch the wheels go round. Walking is rapidly passing out of style; even running is now little better than a burlesque locomotion. We ride and drive and fly, and Jehu looks like a well-planted mile post as we pass him.

The most of my life has been spent in building institutions rather than creating organizations. I have reckoned my mission construction, not invention. Organization has never meant to me anything more than a means to an end; a scaffolding by the aid of which to lay bricks and mortar, rather than an airy outline erected for pleasure in its appearance or for pride in its existence. If six years ago, one had suggested to me that in so short a time I would be vitally involved in two brand new movements destined each to become world-wide in extent, I should have laughed at his prophecy as a vagary that would never be transmuted into a verity; but The Worlds Christian Fundamentals Association is now an established organization, making good in its name. Christian Fundamentalism has become a world-topic, and more newspapers, magazines and pulpits are discussing it than unite in the consideration of any other single religious theme. The Baptist Bible Union of America is a babe in the morning, but there are reasons to believe that when this youngest movement of the century is a bit grown, and smiling across the sea, joins the right hand with the Baptist Bible Union of England, it is just possible that by uniting their left hands they may girdle the world. At any rate, we are here in the interest of the greatest Protestant denomination the world knows, and concerned with the greatest subject that ever appealed to mortal men, namely, Christianity. The Bible enjoins believers to be ready to give a reason for the hope that is in them, and if we are asked, Why the Baptist Bible Union? our answers are at hand.

IN DEFENSE OF THE HISTORIC FAITH

The newest thing under the sun is the denial of creed, as that word relates itself to Baptist history. To attempt to prove that our people have always opposed creeds and confessions, is a vain endeavor at blotting out recorded facts with new philosophies, and a sort of last resort of new and untrue theologians.

Baptists have always had a well defined faith. In the Buffalo address on Modernism in Baptist Schools I provided abundant history to prove that contention. (See Fundamentals of Baptist Faith.) I called attention to the seven Articles drawn up in the year 1527, and universally adopted by the Baptists of that day, to a great declaration made by John Bunyan, forty elders and deacons, and approved by more than 20,000 Baptists in his day, and presented to King Charles II. in 1660; to the New Hampshire, Philadelphia, and other Confessions. In that address I overlooked the confession of Faith issued by seven English Baptist churches in 1644, a confession which even Professor Vedder has described as a shining landmark, not only of Baptist history, but of the progress of enlightened Christianity.

The language in these separate documents was not the same, but the fundamental truths, for which they declare, were in such consonance one with another that they formed a consecutive and consistent series of documents, defining and determining the historic Baptist faith, a faith which our folk had held and preached with great unanimity of opinion through the major part of Christian history. After carefully examining a number of these historic documents, the Baptist Bible Union presents a Confession of Faith which amounts to the conservation of the great and essential points of this Baptist series. We challenge the man who denies this statement to bring from Baptist history sufficient proofs of his opposition. The Confession has elicited the warmest praises; one of the worlds most widely known statesmen says, It will rank with the Augsburg Confession.

As heirs, we have an obligation to preserve our inheritance. It is a goodly inheritance. It holds among its honored names John the Baptist, Peter the baptizer, Paul the Apostle, Polycarp the immersed preacher, and practically every Church History father to the rise of Rome. The men who most ardently disputed the power and program of the papacy were the Ana-Baptists. The subjects of early and bitter persecution were men like Hubmaier of Germany, who exposed his body to the torture of red hot pinchers and laid his hand on the block of the murderous axe-man, rather than decline from the faith that was in him. Thirty thousand men, under Charles V. died by water and fire because they dared to be Biblically baptized men, who like Hendrick Terwoort, fled from Flanders to England, only to find that he could make a choice between ceasing altogether from his testimony, or suffering being roasted alive, and whose soul drew not back from the latter; men, who like our own American forefathers, Roger Williams of Rhode Island, John Clark, Obadiah Holmes, and John Crandall, suffered arrest, imprisonment, and many stripes for what one calls the atrocious crime of preaching the Gospel and denying infant baptism; men, who like our Virginia forefathers revolted against episcopacy, paid their fines, took their imprisonments, suffered their stripes. When I see the children of such progenitors playing the coward in the presence of the boastful Goliaths of modernism, and either making haste to sell their swords to this enemy, or silencing their lips against his strutting assumptions, I feel like exclaiming again with Patrick Henry, who, as he took from the Virginia prosecutor the indictment against our forefathers for having preached the Gospel, exclaimed, Great God! Great God! Great God!

I was not born to this Baptist inheritance. Possibly I appreciate it the more on that account. The natural heirs are sometimes unappreciative of their patrimony. I came to this honored circle from a profound conviction that it held the Truth as it is in Christ, clearly revealed through the Word, and I appeal to my foster brothers and sisters through-out the length and breadth of the land to protect this spiritual fortune against the pillaging of all false prophets, the sneers and scoffs of all pseudoscientists, and all the smooth words of designing modernists.

My great and good friend, Dr. T. J. Villers, in his address on Fidelity to our Baptist Heritage, truly said of Baptists, We are the heirs of other and better things than acres or dollars. Our heritage is of priceless convictions, institutions and lawsthe heritage of soul liberty, the new worlds distinct and priceless contribution to political science; the heritage of a regenerate church-member-ship; the heritage of culture; the heritage of world-evangelism, for to us belongs the inextinguishable glory of Carey, the father of modern missions, and Judson, the first missionary in these latter days to set foot on an unmixed heathen soil. Without passing any judgment whatever upon other Baptist bodies, let us declare our determination to defend that heritage against every open enemy, and every professed, yet false, friend; against materialists, against rationalists, against evolutionists, against the devil, and against hell!

The present apostasy calls for our organized resistance. That defection from the Faith which characterizes the Twentieth Century, is not a novelty. The Church was yet in its infancy when John had to write an Epistle against those who were denying that Jesus [was] the Christ (1Jn 2:22), and had to remind them that they could not deny the Son and retain the Father (1Jn 2:23). John had to warn his brethren to believe not every spirit, but try the spirits whether they are of God (1Jn 4:1); because many false prophets are gone out into the world. John even went so far as to advise his brethren against them who abode not in the doctrine of Christ, saying, If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed is partaker of his evil deeds (2Jn 1:10-11). And from the days of John until now, every century has been cursed with such professed Christian teachers. A candid review of history, however, will reveal the fact that no apostasy of the past has been as world-wide, as well organized, as doggedly determined against the Faith once delivered, as surreptitious in methods and adroit in messages as our modernism. While creating nothing, it has sought to capture everything.

In the language of our own great Dr. Carroll of Texas, Modernism, like another cuckoo, laid its eggs in our school nests, deceiving the conservative, not only into incubating for it, but into feeding its young; fooled by the notion that it was caring for its very own. The most notable instance of shocking insincerity and lying instruction that has shaken the sangfroid of our Southern schools is a case in point. The discovered and dislodged Professor was himself a product of the very school in which he propagated his anti-Christian theories, and some of us who visited that School in the days of his student life, were apprised at that time, of the cuckoo process, and were not in the least amazed to find that the egg laid by the evolutionist teacher had hatched, and developed into a full-fledged Unitarian or Atheist Professor. If this were the only school in which the imposition was being practiced, it would hardly be an occasion of grief, but when it is remembered that in the entire northland scarce a Baptist School is exempt from the same, and that half of the States of the South have been more or less shaken, in late years, through similar discoveries, rude awakenings await other states upon the same subject. Only recently a leading editor in the South declared for his State that it was absolutely undisturbed by the evolution discussion, and yet a few months since X visited with two students from one of the leading Baptist schools of that very State, and they told me that Evolution was being taught them, not as a theory, but as a fact.

Thirteen years ago I delivered a series of five addresses in the most conspicuous of our Southern Baptist Universities on The Finality of Higher Criticism, or The Theory of Evolution, and False Theology, and found my messages the subject of fury on the part of the Dean of that School, and certain of his associates. The majority of the Faculty and the great body of students had cheered these addresses to the echo, but at least three members of the faculty endured with silence, and resentful emotions. In the weeks following, letter after letter came from students, weighted with gratitude for Faith confirmed. The president of the Class wrote me in the following words: I am taking the liberty of writing you to express my deep gratitude for your words in support of the creative theory. Our Professor of Biology has denied the super naturalism of the Old Testament events. Our Professor of Philosophy unqualifiedly pronounces his adherence to the Evolution theory. Our Professor in Political Science and Sociology has taken us through Giddings work without the slightest attempt to repudiate it. My father was a preacher, and he died seven years ago, but he had instilled into me a simple faith in the Scriptures, and I was loath to even consider such reversal of his teaching; but course after course made their impression, and I found in me two irreconcilable doctrines, with the result that I discredited both; but your arguments have led me back into the simple faith in which I was formerly instructed, and they have made a lasting impression in my life, for which I shall ever be grateful. I am President of the Senior Class and speak not alone for myself, but for many of my associates as well.

Four years ago I was a bit troubled by the statement that appeared in Dr. Geo. McPhersons volume, Crisis in School and Church, over the signature of a great theological Seminary President. The question was, Have the students in your Institution generally accepted as a fact the philosophy of evolution? The answer, In a general sense, yes, as it applied to the physical world, but we do not accept it in its extreme application. In justice to that president it should be said that a second question, Do they reject the teachings of Genesis as to the creative and the miraculous element generally in the Bible as historic? was answered, No. The faculty and students of this Institution accept the Genesis record of creative and miraculous element in the Bible. We would not cut out one syllable in Gods Book. However, my comfort is not increased when I find that in my own Alma Mater, perhaps the greatest theological Seminary in the world, one Professor says, If on the animal side one wishes to work out a connection between man and ape, we have no word of revelation to bar him, or disturb us. While another, widely known and much loved teacher, in the same school in Syllabus for Old Testament Study, says, The method of creation is not explained in Genesis. Science may pursue its research on this subject without hindrance from the Bible. Whether God took a million years to make man or only a second matters littleif only God made him. It is a well known fact that certain, most notable pastors in the South have either lost their positions or been rendered uncomfortable in them, because of their recent fight against the Darwin Philosophy, and it is a fact that becomes increasingly) known that several of our Baptist Schools in the South are surreptitiously teaching the doctrines of Darwin in essence.

The South is fortunate in that it has certain other Baptist Schools that stand four-square for the Faith once delivered, whose Science Departments do not question or compromise Scriptural statements; but it should not be forgotten that the very institutions from which a large proportion of the southern teaching force is being graduated, are smitten with the gangrene of Darwinian unbelief. The past year has seen honest, and in certain instances partially successful efforts at school cleansing. If that endeavor is carried out without a compromise, the shaken confidence of the southern people will immediately be steadied, and the great schools founded and fostered by faithful men, will continue to fruit for God, the Gospel, Christ, and His Church.

IN THE INTEREST OF A TRUE FELLOWSHIP

The foreword of our Confession of Faith concerning the Unionwe send this forth not as a separatist document, but as a rallying center for all true Baptists North and South, at home and abroad. We believe that our common faith will suffice to obliterate sectional and national lines, and bring into a beautiful fellowship all those Christians who hold with us this great body of truth. That is no mean objective!

Christian fellowship is not subject to sectional lines. That discovery I did not make until I became a man. In youth I supposed that the Mason and Dixon line was as far north as true fraternity ought ever to extend, and that the Baptist denomination South determined once and forever the boundaries of Christian brotherhood. When I became a man, I put away childish things. Of that childish conception I was cured when I crossed the Ohio, and from that narrowness I was forever recovered by marrying in the North, and a Methodist at that. When I approached my prospective father-in-law to ask his daughters hand (which, by the way, I already had), he showed that he too had long looked to the Ohio River as the terminus of northern fellowship, for he said, Well, isnt that interesting! In the days of the Civil War I went south and fought and bled, and well-nigh died, in my determination to whip the southerners; and now to be asked to deliberately give over, once and for all, the only child I have to one of them, is perturbing. But he yielded! A Mason and Dixon line is not an inseparable barrier; even the Canadian line can be crossed; in fact while bird-hunting in that region, I often unconsciously cross it.

From the first, Christianity has proven itself a traveling religion, and capable of leveling every conceivable barrier. It broke down the middle wall of partition between Jew and Gentile and made them brethren. If we have the right sort it will stride across sectional and national lines, not only ignoring them as it goes, but perfectly obliterating them as it passes. It has conquered against class, race, climate, and taught men the eternal truth that God hath made of one blood all nations of men for to dwell together, and that true believers in Christ are brethren. Mark the phrase, I mean it,True believers in Christ are brethren. That relation was not determined by locality, not determined by nationality. It exists in the new nature. Why, then, should not the Baptist believers of the North American Continent recognize a fraternity already determined by the saving grace of God, and enjoy the fellowship incidental only to the confines of this entire continent? The Baptist Bible Union believes they should. This First Convention provides an opportunity. Our only marvel is that the conception was so long in coming, and the Convention so long in forming.

The coercion of a common name is not the creation of a comity. We are not asking that all Baptists in North America come into this Union. We do not desire it. We shall not permit it. Union is one thing; harmony is another. Futile are all the efforts to effect the first, while men neglect the fundamentals of the second. Tie two cats tails together and hang them across a clothes line, and you have unity, but no harmony. The circumstance that they have the same name, members of one family, will not keep the peace. In fact it makes the fight the more furious. Even so is it with Unitarian and Trinitarian Baptists, bound together by the cords of a denominational name, but forever compelled to fight by the very pains of their respective positions. It used to be that the howling was mainly in the North. Now it is heard from Mexico to remotest Canada, and from Maine to California. The liberals think that conservatism forces and continues the fight. So men thought when Roger Williams protested impossible conditions, and was denounced as a disturber of peace, and a disseminator of pestilential opinions.

So men regarded John Clark, Obadiah Holmes and John Crandall; so certain English Baptists regarded Charles Spurgeon and proceeded to make it so pleasant for him as to force him and his church forever from their fellowship. Let it be remembered that the present disturbers are successors to noble souls, and that an uncompromising stand for God and Truth has never in history past, and can never, in times to come, be less than a disturbance of the peace, and result other than in conflict and strife.

This very fact creates the necessity of a closer fellowship on the part of them that believe. We are to fight the good fight of faith; we are to earnestly contend for the faith which was once delivered, and in so doing we are not to deny ourselves the fellowship of them that fight with us, nor the recuperating power of peaceful assemblies on the part of people who walk together in the Word.

In fact, the truest fellowship is born of a common faith in God and His Word. That is why it is possible for men of different denominational labels to find themselves in closer and more Christian fellowship than men who wear the same name, but entertain opposing faiths. However, when the family relationship is right, it represents the sweetest fellowship on earth. Blood is thicker than water. The binding influences of a history baptized in the blood of believers who held our identical views, imparts to their true successors a sense of unity, a centripetal force as sweet as the influences of a Pleiades. In the Baptist denomination, as in all other Christian history, men who are opposed for entertaining a Biblical faith and persecuted in proportion to their loyalty, are by that very outward pressure bound into the best brotherhood known to the Centuries. The creation of steam-rolling machines for the purpose of crushing immediately the weaker men among us makes the life and interest of those men to mean more to some brethren than ever before, and rouses in every true believer in Gods Book a determination to offer whatever strength he has, not so much as a shield for self, but as an expression of fraternity and strength to his endangered fellow-believer.

However, in my judgment, the Baptist Bible Union of North America, has another reason for its rise, and another occasion for organization.

IN THE FURTHERANCE OF FULFILLING PROPHECY

Time wanes! The end of the age approaches! The Christians opportunity not only increases in bulk, but in consequence of that very fact adds to his responsibility.

To preach this Gospel of the Kingdom to all the world for a witness (Mat 24:14). This very reference to one of the prophecies of Scripture, involves a point of attack upon our Confession. To the present moment the chief objection raised relates itself to the Return of the Lord, and to the events incidental to the end of this age. Our answer is to the law and to the testimony. If we speak not according to this Word, it is because there is no light in us. This Gospel of the Kingdom is not the Gospel of Grace. The Gospel of Grace has to do with the Church, and to preach it is the obligation of every Christian, and to prove it by living a more serious obligation still. Living epistles are more powerful than verbal orations; but the prophecy is this Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. This prophecy is being literally fulfilled today. The Kingdom Truth, long left in neglect, now looms large in pulpit and printed page. Rationalism is disturbed by it; world improvers are perturbed by it; advance agents of an improved civilization are pestered and angry. The Daniel Whitby defection from the Faith is fruiting. The very doctrine used by the great Baptist, John Bunyan, and held by our entire denomination in his day, is now denounced. We are asked to either deny it altogether, as some professed Baptists do, or soft-pedal about it, or else select concerning it some middle road opposition, to which nobody either consents or objects, and the argument in that we thereby escape contention. I speak for myself, but I believe I represent men who will finally make up the Baptist Bible Union of America, when I say, that I am not willing to yield my view on Baptism because not all my brethren believe in immersion. I have refused to be silenced concerning the subject, lest good men should refuse me fellowship if I spoke; and as for taking a middle position between it and sprinkling, I have never discovered any that looked like a safe standing ground, and I apply the same principles in proclaiming the approaching event of the ages, namely, the Coming of Christ; an event more often referred to in Scripture than any other single event of all the centuries; an event as clearly set forth by prophecy as language is capable of expressing thought; an event that is made, by the pen of Prophet and Apostle, the chief objective of the Church and Christian is one blessed hope. Whoever expected this Gospel of the Kingdom shall be preached in all the world for a witness, without a protest, and when did a true Baptist ever desist from a Bible obligation because somebody objected to his belief in, or proclamation of the same? If we are worthy of existence at all, if in our Union there is strength, it will only be in proportion as we prove ourselves fully ready to. take our place and perform our part in the fulfilling prophecy of preaching this Gospel of the Kingdom in all the world for a witness.

To gather out of the Gentiles a people for His Name (Act 15:14). From the day of Pentecost till now, that has been the one obligation of the Christian Church, and so long as time remains, that must remain the inspiration of Missions. It is no mere incident that the great missionaries of the ages have been men who did not believe that civilization was, in itself, the sufficient objective for the Church of Christ. Paul never so thought; Polycarp never so indicated; Justin Martyr never so imagined. Carey, Judson, Morrison, these mighty missionaries, were in India and China with no message of civilization, but with the Gospel of salvation. They were not there to introduce occidental ideas of government. They were there to make known the Christians God. They were not there to improve civilization, save as that took place incidentally, but to preach Christ and Him crucified. Great men of England and America, whose missionary influence was felt upon foreign shores, as positively as in so-called Christian lands; men like Spurgeon, Guinness, and Brown of the Old Country, and like Pierson and Gordon and Blackstone of this land, have never concerned themselves with Americanizing Asia, or Anglosizing Europe. They did not make their gifts, edit their magazines, publish their sermons with that as the objective. They had learned from experience upon the foreign fields that education should follow evangelization, rather than precede and supplant it; and our great advocates of missionary work in England and America by keen and careful study of work in the regions beyond, were convinced to a man that the methods of Carey, Judson and Clough were Spirit-guided and Scripturally confirmed.

It is only another sign of an utter defection from the Faith, that we have fallen upon a time when a great denomination will declare its objective to be civilization instead of evangelization; an unscriptural attempt at a wholesale saving of nations, as such, instead of that election of grace by which God proposed to gather out of the nations a people for His Name.

Perhaps the greatest single occasion for the protest against our Northern Baptist Convention is at this very point. The most ruinous heresy of the hour is the deliberate attempt to turn the objective of the Church from soul-winning to social improvement, and from Christianizing to civilizing peoples. It is a philosophy that can but fruit in cultured infidelity, the most church-destroying and Christ-opposing product of the apostasy. Never in the history of the Christian Church has the evangelization of a people failed to put into civilization itself the very powers that can alone exalt and redeem the same.

We invite every interested Baptist in America to give candid consideration to our Declaration concerning the Missions of the Church. We believe the true mission in the Church is found in the great command:

To make individual disciples;

To build up the Church;

To teach and instruct as He has commanded. We do not believe in the reversal of this order.

FINALLY

To prepare ourselves and the Church for Christs soon Coming. Please mark the phrase, for Christs soon Coming! I do not say that He will be here tomorrow. I do not set any time for His Coming; no intelligent man does, unless he be a designing deceiver, of that day and hour knoweth no man. We have not attempted to work out in detail everything that will take place when He comes. We have no intent of divorcing from our fellowship the man who does not see eye to eye with us in the last minutia on this matter. We have not made this subject an issue of fellowship; but we have made a statement that covers and compasses what the Scriptures have to say upon the same. We have made it, not only because we find it in the Bible, but because we find that the Scriptures themselves declare that to be indifferent to this is to be suddenly overtaken (Mat 25:13); that to be neglectful here is to be shamed in His final presence (1Jn 2:28); that to sleep at the very hour the bridegroom is approaching might be to find oneself facing a fast closed door (Mat 25:10). We do not hold that the Coming of the Lord draweth nigh (Jas 5:8). We do believe that He comes a King to reign in righteousness (Isa 32:1). We do believe that He shall have dominion also from sea to sea, and from the river unto the ends of the earth (Psa 72:8), We do believe that at His Appearance the first Resurrection will take place (Rev 20:6). We do believe that the rest of the dead will live not again till the thousand years are finished (Rev 20:5). We do believe that when He has concluded His reign He will deliver up the Kingdom to God, the Father, that God may be all in all (1Co 15:28).

Ask me again, Why the Baptist Bible Union? and I will answer in recapitulation: In defense of the historic faith, in the interest of a true fellowship, and in the furtherance of fulfilling prophecy.

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL AND EXPLANATORY NOTES

2Ti. 4:1. I charge thee before God.As in 2Ti. 2:14. The word of itself does not mean to swear, but only as connected with in the presence of God.

2Ti. 4:2. Preach the word.I.e. herald the word of reconciliation. Be instant in season, out of season.Stand over them opportunely and inopportunely, on the bare chance of doing good. Reprove.Includes the blame of everything blameworthy and the conviction of it. In juristic language confute. Rebuke.Blame, with a decided manifestation of dislike.

2Ti. 4:3. Sound doctrine.R.V. margin, healthful teaching. As in 2Ti. 1:13, 2Ti. 2:17, we are reminded, by the terminology, of St. Lukes presence. Having itching ears.This tickling is usually taken to mean a pleasant sensation.

2Ti. 4:5. But watch thou.R.V. But be thou sober. The reference is to the clearness and wakefulness of attention which attends on sobriety. Endure afflictions.Before, the old apostle had said with me, now he says suffer hardship, as though Timothy would have to meet it when Paul no longer shared it. See next verse.

MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 4:1-5

The Sublime Mission of the Preacher.

I. Is to be fulfilled as in the presence of the Divine Judge to whom alone he is ultimately accountable (2Ti. 4:1).The apostle speaks as one who will himself soon be in the immediate presence of God, and as if he already felt the overwhelming awe of that presence. Before that sacred presence every preacher must sooner or later stand, and give an account of his stewardship. All his work should be done with reference to the day of the Lords appearing. Christs kingdom is real now, but not visible. It shall then be both real and visible. Now He reigns in the midst of His enemies, expecting till they shall be overthrown. Then He shall reign with His adversaries prostrate.

II. Necessitates the mastery of every method in order to attain efficiency (2Ti. 4:2).He must learn to be urgent in proclaiming the word in all seasons. As Chrysostom says, Just as the fountains, though none may draw from them, still flow on, and the rivers, though none drink of them, still run, so must we do all on our part in speaking, though none give heed to us. He must study how to reprove and confute the gainsayers, as well as how to instruct the willing hearers; be patient and forbearing with the one class, and unceasingly diligent with the other. Every effort should be made to gain the best qualifications for making known the gospel and winning souls.

III. Should be faithfully prosecuted in times of defection and error (2Ti. 4:3-4).He who despises sound teaching, says Bengel, leaves sound teachers; they seek instructors like themselves. Teaching that aims simply to please can never instruct. Love of novelty and change is inimicable to progress in Divine things. Itch in the ears is as bad as in any other part of the body, and perhaps worse. When so many are turning away from the truth, it is the more incumbent on the true preacher to be in earnest in faithfully declaring the truth. Error must be confuted by the clear and emphatic enunciation of sound doctrine.

IV. Demands constant vigilance and courageous devotion to duty (2Ti. 4:5).Paul, feeling that he must soon be removed from the scene of conflict, calls on Timothy to take his place and acquit himself with vigilance and courage. A time comes when our trusty friend and adviser is removed, and we must depend more upon ourselvesswim without the corks. All our previous experience has been a preparation for this. We must not shrink from the task, but brace ourselves up to our work, and fall back more completely on God.

Lessons.

1. Faithful preaching is an antidote to error.

2. The preacher should strive to excel in the best method of putting truth.

3. The preacher should have eternity always in view.

GERM NOTES ON THE VERSES

2Ti. 4:4. The Deficient and Dangerous Nature of the Infidel Scheme.

I. It does not teach man as a sinner how to worship God.

II. It is an insufficient rule of moral duty.

III. The light of reason cannot fix and ascertain the doctrine of a future state of rewards and punishments.

IV. Is insufficient to investigate the origin of moral evil, or to show how it can be remedied.

V. Sinners cannot be saved by any obedience they can yield to the dictates of reason and conscience.

VI. The light of reason cannot show that God will extend His pardoning mercy to sinners.P. Hutchison.

2Ti. 4:5. A Champion for the Truth

I. Must exercise ceaseless vigilance.Watch thou in all things.

II. Must be patient in suffering.Endure afflictions.

III. Must be active in aggressive mission work.Do the work of an evangelist.

IV. Must leave nothing undone that will advance the truth.Make full proof of thy ministry.

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

3.

PREACH THE WORD 2Ti. 4:1-5

Text 4:15

1 I charge thee in the sight of God, and of Christ Jesus, who shall judge the living and the dead, and by His appearing and His kingdom: 2 preach the Word; be urgent in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching. 3 For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; 4 and will turn away their ears from the truth, and turn aside unto fables. 5 But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfill thy ministry.

Thought Questions 4:15

189.

Is Paul delivering a charge or giving a testimony?

190.

Is Paul calling God and Christ Jesus to witness for his charge? Explain,

191.

What is the purpose, of 2Ti. 4:1-5?

192.

When and where will Christ judge the living and the dead?

193.

Why testify in the presence of the Second Coming of Christ? Please show the purpose as it relates to the context.

194.

What kingdom is meant in 2Ti. 4:1?

195.

The word, preach, is also translated herald. Explain the implication of this for the preacher.

196.

What is meant by the term, word, in 2Ti. 4:2 a?

197.

Define in your own words the term, urgent.

198.

When is it in season for preaching, and when is it out of season for preaching?

199.

Define the three words, reprove, rebuke, and exhort.

200.

Does Paul give here a divine formula for the development of a sermon? Please look carefully.

201.

Two attitudes of the preacher are described. What are they?

202.

I thought listeners were to do something more than endure the sound doctrine. How is the word, endure, here used?

203.

Who has the itching ears? Discuss.

204.

What is meant by saying, heap to themselves, teachers?

205.

Why do some turn their ears away from the truth? What particular fables would be of interest to these persons?

206.

Discuss the meaning of the word, sober, as in 2Ti. 4:5 a. What things are included?

207.

Specify three things you believe would be included in the work of the evangelist.

208.

How would Timothy know he had fulfilled his ministry?

Paraphrase 4:15

1 I have fully instructed thee in thy duty, and thou art well acquainted with the Jewish Scriptures, in which the Gospel is both explained and confirmed; I charge thee, therefore, in the presence of God, and of the Lord Jesus Christ, who will judge the living and the dead at His second appearing, when His kingdom shall be displayed in all its glory.
2 Preach the Gospel doctrine in purity; be constant and earnest in preaching it, whether it be seasonable or unseasonable to thyself; confute false teachers, rebuke sinners, exhort all under thy care, with the greatest patience when teaching them.
3 Thou oughtest to be very faithful and diligent in these duties now; for there will be a time when the people will not endure wholesome teaching, but having itching ears, which must be tickled, they will, by the motions of their own peculiar lusts, multiply to themselves teachers, who, to gain their favour, will sooth them in their vices.
4 And thus indeed they will turn away their ears from the true doctrine of the Gospel, and, by their teachers, they will be turned aside to believe fables, concerning miracles wrought in support of the greatest errors.
5 But watch thou at all times, and withstand the beginnings of these corruptions; patiently bear the ill treatment which the enemies of the Gospel will give thee; do the work of an evangelist diligently; fully perform the duties of thy ministry:

Comment 4:15

2Ti. 4:1. This is Pauls final farewell word to his beloved child, Timothy. This whole section (2Ti. 4:1-5) is surcharged with emotion. Here is Pauls personal testimony, as well as a charge to Timothy. What he said of himself, he says to his son.

Paul practiced living constantly in the presence of God and Christ Jesus, but never was he more aware of his divine observers and participators than when preaching the Word. This is an awesome responsibility. This same Jesus will be our judge on that day when we shall all be manifested before Him. Those who are living when He comes will be judged; those who have died, will be called forth from the world of the unseen to also appear before Him.
The kingdom, here mentioned, probably is best identified with the eternal kingdom where all Christians will reign with Him.

2Ti. 4:2. Herald forth the whole council of God. The preacher, or herald, has a message from the King of kings. He dare not change it or withhold it. He must tell it if all men refuse it. Timothy, and all who follow after, are to be keenly conscious that they have a message bigger and more important than themselves, that must be heard. The attitude of the preacher toward his message and work is described in the words, be urgent; it means, to be on hand. We might say, Be right on the spot (Lenski). This absorbing interest in what is being said and done, will give the preacher the enthusiasm necessary to communicate the feeling of the truth, instead of just words.

There is no season when the Word is not to be preached. There are times when it does not seem at all convenient; there are times when men will mock it, ignore it, oppose it. There are other times when men will welcome the herald and his good news. Above and beyond all outward circumstances, the preacher has a message that must be told.

Please mark carefully the divine elements in preaching. They are: ( 1) Reprove or bring to the proofwe might say, convince, Offer evidence and reason for your subject. (2) Rebuke or chideconvict. This is the application of the truth to life. (3) Exhort or call to action. Stir the motives of the listeners to act upon, or decide upon, what has been spoken.

The overmastering attitude in all preaching is to be one of long-suffering and instruction.

2Ti. 4:3. There is a very good reason for this steadfast attitude in preaching. A time is coming when such a message and preacher will be needed. This is another prophecy of apostasy very much like 1Ti. 4:1 and 2Ti. 3:1. Timothy is to prepare himself and the leaders of the churches against such a day. The world has not changed, but some persons in the church will. There will come a time when healthy teaching will be shunned in preference to the diseased doctrine of false prophets. Such false teachers will be invited by the elders of certain churches (even in Ephesus), to spread their doctrine among them. Such false elders, with their false preachers, have itching ears; i.e., they are eagerly restless to hear something that will satisfy their fancy. This itch is hard to scratch, for even those who have it know not for sure what they want. As a result, they must try one preacher after another. If gathered together they would make quite a heap. Thus does Paul Prophetically as well as sarcastically, describe the coming apostasy.

2Ti. 4:4. Such persons will aggressively oppose the truth. Because of their own lusts and refusal to obey the truth, they have chosen to obey falsehood. For whatever reason, they have made their choice; they will not hear the truth; they want to hear fables. We have read much in these three letters concerning fables; it is probably with such fables that he is also concerned here. It is difficult to say why some prefer fables to truth, but we can know the reason relates to one of the following three: (1) lust of the eye, (2) lust of the flesh, (3) pride of life. (1Jn. 2:15.)

2Ti. 4:5. In contrast to those who have been intoxicated with false doctrinebe thou sober in all things. The reference is to the alert attitude Timothy was to sustain. By being vigilant, he could detect such error before it influenced too many. In all his work, Timothy was to be alert. If, in the discharge of his duties of preaching and teaching, Timothy was faced with perils of various sorts, he was not to be surprised, but rather expect them and overcome them, through his faith.

Paul wishes Timothy to carry out every phase of the office of evangelist. It would indeed be difficult to do the work of an evangelist if one was not an evangelist himself. Timothy was neither a pastor nor a bishop; he was an evangelist. We refer you to our text on THE CHURCH IN THE BIBLE for a rather thorough study of the office and of the work of an evangelist.

Fulfill thy ministry has been translated, make full proof of thy ministry. It means to fill up every part of it: to leave no area undeveloped. This would be no easy task in the face of the conditions described.

Fact Questions 4:15

138.

What indications of the emotion Paul felt when he wrote 2Ti. 4:1-5 are noticed in the text?

139.

What is meant by saying that Paul lived constantly in the presence of God?

140.

Show how the preacher is like a herald.

141.

When is it out of season for preaching? Explain the meaning of the word, urgent.

142.

Discuss the meaning and application of reprove, rebuke, and exhort in preaching.

143.

Who has itching ears? Why? What is to be done about it?

144.

Explain: heap to themselves teachers.

145.

Why do some persons prefer fables to the truth?

146.

Give your own exegesis of 2Ti. 4:5.

Fuente: College Press Bible Study Textbook Series

IV.

(1) I charge thee therefore before God, and the Lord Jesus Christ.The parchment, or papyrus, in the prison room of St. Paul on which, probably, Luke (2Ti. 4:11), the faithful friend, was writing to the Apostles dictation, was nearly filled up. What has still to be said to the chief presbyter of the Church of Ephesus must be brief. But St. Paul would have the last words introduced by a most impressive preface. So before he sums up his directions and exhortations, he appeals to him in these stately and solemn words. The Greek word rendered I charge (thee), is more accurately translated by, I solemnly charge (thee), before those divine witnesses, the Eternal Father and the Blessed Son, present with me in this prison of mine in Rome, present equally with you in study-chamber or church in Asia.

Who shall judge the quick and the dead.These words must have sounded with strange power in the ears of men like Timothy, and must have impressed them with an intense feeling of responsibility. The Apostle in his divine wisdom was charging these teachers of the Church to be faithful and zealous in their work, by the thought, which must be ever present, that theyeither alive on the day of the Coming of the Lord, or, if they had tasted death already, raised from the dead incorruptible (comp. 1Th. 4:17)must stand before the Judge and give an account of their stewardship; on that awful morning must every man and woman render up, before the Judge who knows all and sees all, a strict account of the deeds done in the body. The looking forward to the judgment morning must surely be a spur to any faint-hearted, dispirited servant of the Lord disposed to temporise, or reluctant to face the dangers which threaten a faithful discharge of duties.

At his appearing and his kingdom.The older authorities hereinstead of the preposition atread and. The rendering then would be: I charge thee in the sight of God and Jesus Christ, who will judge quick and dead (I charge thee) by His appearing (epiphany) and by His kingdom, the construction in Greek being the usual accusative of adjuration, as in Mar. 5:7; Act. 19:13. So, too, Deu. 4:26 (LXX.): I solemnly charge you to-day by heaven and earth. The passage, by this restoration of the ancient, and, at first sight, more difficult reading, gains, as we shall see, immeasurably in strength and power. By his appearing, or by His manifestation or epiphany, refers, of course, to the Lords coming a second time to judge the earth in the glory of the Father with His angels. (Mat. 16:27; 1Th. 4:16-17.) And by His kingdom: His kingdom, that kingdom is here meant which, in the words of the Nicene Creed, shall have no end. This glorious sovereignty of Christ is to succeed what Pearson (Creed, Article VI., p. 529, Chevalliers edit.) calls the modificated eternity of His mediatorship, which will end when all His enemies shall have been subdued, and He shall have delivered up the kingdom to God, even the Father. The kingdom here spoken of is to commence at Christs glorious epiphany or manifestation, when the kingdoms of the world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever (Rev. 11:15). Timothy was conjured by the appearing of Christ when he would have to stand before Him and be judged; he was conjured, too, by His kingdom, in which glorious state Timothy hoped to share, for was it not promised that His own should reign with Him? (2Ti. 2:12.) There seems in this solemn ringing adjuration something which reminds us of a faithful saying. The germs at least of one of the ancient creeds are apparent here, where allusion is made to God (the Father) and to Jesus Christ, the judge of quick and dead, to His coming again with glory and then to His kingdom.

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

Chapter 4

PAUL’S GROUNDS OF APPEAL ( 2Ti 4:1-5 )

4:1-5 I charge you before God and Christ Jesus, who is going to judge the living and the dead–I charge you by his appearing and by his Kingdom–herald forth the word; be urgent in season and out of season; convict, rebuke, exhort, and do it all with a patience and a teaching which never fail. For there will come a time when men will refuse to listen to sound teaching, but, because they have ears which have to be continually titillated with novelties, they will bury themselves under a mound of teachers, whose teaching suits their own lusts after forbidden things. They will avert their cars from the truth, and they will turn to extravagant tales. As for you, be steady in all things; accept the suffering which will come upon you; do the work of an evangelist; leave no act of your service unfulfilled.

As Paul comes to the end of his letter, he wishes to nerve and to challenge Timothy to his task. To do so he reminds him of three things concerning Jesus.

(i) Jesus is the judge of the living and the dead. Some day Timothy’s work will be tested, and that by none other than Jesus himself. A Christian must do every task in such a way that he can offer it to Christ. He is not concerned with either the criticism or the verdict of men. The one thing he covets is the “Well done!” of Jesus Christ. If we all did our work in that spirit, the difference would be incalculable. It would save us from the touchy spirit which is offended by criticism; it would save us from the self-important spirit which is concerned with personal rights and personal prestige; it would save us from the self-centred spirit which demands thanks and praise for its every act; it would even save us from being hurt by men’s ingratitude.

(ii) Jesus is the returning conqueror. “I charge you,” says Paul, “by his appearing.” The word is epiphaneia ( G2015) . Epiphaneia was used in two special ways. It was used for the manifest intervention of some god; and it was specially used in connection with the Roman Emperor. His accession to the throne was his epiphaneia ( G2015) ; and in particular–and this is the background of Paul’s thought here–it was used of his visit to any province or town. Obviously when the Emperor was due to visit any place, everything was put in perfect order. The streets were swept and garnished and all work was brought up-to-date so that the town might be fit for epiphaneia ( G2015) . So Paul says to Timothy: “You know what happens when any town is expecting the epiphaneia ( G2015) of the Emperor; you are expecting the epiphaneia ( G2015) of Jesus Christ. Do your work in such a way that all things will be ready whenever he appears.” The Christian should so order life that at any moment he is ready for the coming of Christ.

(iii) Jesus is King. Paul urges Timothy to action by the remembrance of the Kingdom of Jesus Christ. The day comes when the kingdoms of the world will be the Kingdom of the Lord; and so Paul says to Timothy: “So live and work that you will rank high in the roll of its citizens when the Kingdom comes.”

Our work must be such that it will stand the scrutiny of Christ. Our lives must be such that they will welcome the appearance of the King. Our service must be such that it will demonstrate the reality of our citizenship of the Kingdom of God.

THE CHRISTIAN’S DUTY ( 2Ti 4:1-5 continued)

There can be few New Testament passages where the duties of the Christian teacher are more clearly set out than here.

The Christian teacher is to be urgent. The message he brings is literally a matter of life and death. The teachers who really get their message across are those who have the note of earnestness in their voice. Spurgeon had a real admiration for Martineau, who was a Unitarian and therefore denied the divinity of Jesus Christ which Spurgeon believed in with passionate intensity. Someone once said to Spurgeon: “How can you possibly admire Martineau? You don’t believe what he preaches.” “No,” said Spurgeon, “but he does.” Any man with the note of urgency in his voice demands, and will receive, a hearing from other men.

The Christian teacher is to be persistent. He is to urge the claims of Christ “in season and out of season.” As someone has put it: “Take or make your opportunity.” As Theodore of Mospeuestia put it: “The Christian must count every time an opportunity to speak for Christ.” It was said of George Morrison of Wellington Church in Glasgow that with him wherever the conversation started, it went straight across country to Christ. This does not mean that we will not choose our time to speak, for there should be courtesy in evangelism as in every other human contact; but it does mean that perhaps we are far too shy in speaking to others about Jesus Christ.

Paul goes on to speak of the effect the Christian witness must produce.

He must convict. He must make the sinner aware of his sin. Walter Bagehot once said: “The road to perfection lies through a series of disgusts.” Somehow or other the sinner must be made to feel disgusted with his sin. Epictetus draws a contrast between the false philosopher, who is out for popularity, and the real philosopher, whose one aim is the good of his hearers. The false philosopher deals in flattery and panders to self-esteem. The real philosopher says: “Come and be told that you are in a bad way.” “The philosopher’s lecture,” he said, “is a surgery; when you go away you ought to have felt not pleasure, but pain.” It was Alcibiades, the brilliant but spoiled darling of Athens, who used to say to Socrates: “Socrates, I hate you, because every time I meet you, you make me see what I am.” The first essential is to compel a man to see himself as he is.

He must rebuke. In the great days of the Church there was an utter fearlessness in its voice; and because of that things happened. E. F. Brown tells of an incident from India. A certain young nobleman in the Viceroy’s suite in Calcutta became notorious for his profligacy. Bishop Wilson one day put on his robes, drove to Government House, and said to the Viceroy: “Your excellency, if Lord ______ does not leave Calcutta before next Sunday, I shall denounce him from the pulpit in the Cathedral.” Before Sunday came that young man was gone.

Ambrose of Milan was one of the great figures of the early Church. He was an intimate friend of Theodosius, the Emperor, who was a Christian, but a man of violent temper. Ambrose never hesitated to tell the Emperor the truth. “Who,” he demanded, “will dare to tell you the truth if a priest does not dare?” Theodosius had appointed one of his close friends, Botherich, as governor of Thessalonica. Botherich, a good governor, had occasion to imprison a famous charioteer for infamous conduct. The popularity of these charioteers was incredible and the populace rose in a riot and murdered Botherich. Theodosius was mad with anger. Ambrose pled with him for discrimination in punishment, but Rufinus, his minister of state, deliberately inflamed his anger and Theodosius sent out orders for a massacre of vengeance. Later he countermanded the order, but too late for the new order to reach Thessalonica in time. The theatre was crammed to capacity with the doors shut, and the soldiers of Theodosius went to and fro slaughtering men, women and children for three hours. More than seven thousand people were killed. News of the massacre came back to Milan and when Theodosius presented himself at the Church service the next Sunday, Ambrose refused him admission. The Emperor pled for pardon. Eight months passed and again he came to Church. Again Ambrose refused him entry. In the end the Emperor of Rome had to lie prostrate on the ground with the penitents before he was allowed to worship with the Church again. In its great days the Church was fearless in rebuke.

In our personal relationships a word of warning and rebuke would often save a brother from sin and shipwreck. But, as someone has said, that word must always be spoken as “brother setting brother right.” It must be spoken with a consciousness of our common guilt. It is not our place to set ourselves up as moral judges of anyone; nonetheless it is our duty to speak that warning word when it needs to be spoken.

He must exhort. Here is the other side of the matter. No rebuke should ever be such that it drives a man to despair and takes the heart and the hope out of him. Not only must men be rebuked, they must also be encouraged.

Further, the Christian duty of conviction, of rebuke and of encouragement, must be carried out with unwearied patience. The word is makrothumia ( G3115) , and it describes the spirit which never grows irritated, never despairs and never regards any man as beyond salvation. The Christian patiently believes in men because he unconquerably believes in the changing power of Christ.

FOOLISH LISTENERS ( 2Ti 4:1-5 continued)

Paul goes on to describe the foolish listeners. He warns Timothy that the day is coming when men will refuse to listen to sound teaching and will collect teachers who will titillate their ears with precisely the easy-going, comfortable things they want to hear.

In Timothy’s day it was tragically easy to find such teachers. They were called sophists (compare G4680) and wandered from city to city, offering to teach anything for pay. Isocrates said of them: “They try to attract pupils by low fees and big promises.” They were prepared to teach the whole of virtue or L15 or L20. They would teach a man to argue subtly and to use words cleverly until he could make the worse appear the better reason. Plato described them savagely: “Hunters after young men of wealth and position, with sham education as their bait, and a fee for their object, making money by a scientific use of quibbles in private conversation, while quite aware that what they are teaching is wrong.”

They competed for customers. Dio Chrysostom wrote of them: “You might hear many poor wretches of sophists shouting and abusing one another, and their disciples, as they call them, squabbling, and many writers of books reading their stupid compositions, and many poets singing their poems, and many jugglers exhibiting their marvels, and many soothsayers giving the meaning of prodigies, and ten thousand rhetoricians twisting lawsuits, and no small number of traders driving their several trades.”

Men in the days of Timothy were beset by false teachers hawking round sham knowledge. Their deliberate policy was to find arguments whereby a man could justify himself for doing what he wanted to do. Any teacher, to this day, whose teaching tends to make men think less of sin is a menace to Christianity and to mankind.

In contradistinction to that, certain duties are to be laid on Timothy.

He is to be steady in all things. The word (nephein, G3525) means that he is to be sober and self-contained, like an athlete who has his passions and his appetites and his nerves well under control. Hort says that the word describes “a mental state free from all perturbations or stupefactions…every faculty at full command, to look all facts and all considerations deliberately in the face.” The Christian is not to be the victim of crazes; stability is his badge in an unbalanced and often insane world.

He is to accept whatever suffering comes upon him. Christianity will cost something, and the Christian is to pay the price of it without grumbling and without regret.

He is to do the work of an evangelist. In spite of the conviction and the rebuke the Christian is essentially the bringer of good news. If he insists on discipline and self-denial, it is that an even greater happiness may be attained than ever cheap pleasures can bring.

He is to leave no act of service unfulfilled. The Christian should have only one ambition–to be of use to the Church of which he is a part and the society in which he lives. The chance he dare not miss is not that of a cheap profit but that of being of service to his God, his Church and his fellow-men.

PAUL COMES TO THE END ( 2Ti 4:6-8 )

4:6-8 For my life has reached the point when it must be sacrificed, and the time of my departure has come. I have fought the good fight: I have completed the course: I have kept the faith. As for what remains, there is laid up for me the crown of righteousness which on that day the Lord, the righteous judge, will give to me–and not only to me, but also to all who have loved his appearing.

For Paul the end is very near and he knows it. When Erasmus was growing old, he said: “I am a veteran, and have earned my discharge, and must leave the fighting to younger men.” Paul, the aged warrior, is laying down his arms that Timothy may take them up.

No passage in the New Testament is more full of vivid pictures than this.

“My life,” says Paul, “has reached the point where it must be sacrificed.” The word he uses for sacrifice is the verb spendesthai ( G4689) which literally means to pour out as a libation to the gods. Every Roman meal ended with a kind of sacrifice. A cup of wine was taken and was poured out (spendesthai, G4689) to the gods. It is as if Paul were saying: “The day is ended; it is time to rise and go; and my life must be poured out as a sacrifice to God.” He did not think of himself as going to be executed; he thought of himself as going to offer his life to God. Ever since his conversion, he had offered everything to God–his money, his scholarship, his time, the vigour of his body, the acuteness of his mind, the devotion of his heart. Only life itself was left to offer, and gladly he was going to lay it down.

He goes on to say: “The time of my departure is at hand.” The word (analusis, G359) he uses for departure is a vivid one. It has many a picture in it and each tells us something about leaving this life. (a) It is the word for unyoking an animal from the shafts of the cart or the plough. Death to Paul was rest from toil. As Spenser had it, ease after toil, port after stormy seas, death after life, are lovely things. (b) It is the word for loosening bonds or fetters. Death for Paul was a release. He was to exchange the confines of a Roman prison for the glorious liberty of the courts of heaven. (c) It is the word for loosening the ropes of a tent. For Paul it was time to strike camp again. Many a journey he had made across the roads of Asia Minor and of Europe. Now he was setting out on his last and greatest journey; he was taking the road that led to God. (d) It is the word for loosening the mooring-ropes of a ship. Many a time Paul had felt his ship leave the harbour for the deep waters. Now he is to launch out into the greatest deep of all, setting sail to cross the waters of death to arrive in the haven of eternity.

So then, for the Christian, death is laying down the burden in order to rest; it is laying aside the shackles in order to be free; it is striking camp in order to take up residence in the heavenly places; it is casting off the ropes which bind us to this world in order to set sail on the voyage which ends in the presence of God. Who then shall fear it?

THE JOY OF THE WELL-FOUGHT CONTEST ( 2Ti 4:6-8 continued)

Paul goes on, still speaking in these vivid pictures of which he was such a master: “I have fought the good fight: I have completed the race: I have kept the faith.” It is likely that he is not using different pictures from three different spheres of life, but one picture from the games.

(i) “I have fought the good fight.” The word he uses for fight is agon ( G73) , which is the word for a contest in the arena. When an athlete can really say that he has done his best, then, win or lose, there is a deep satisfaction in his heart. Paul has come to the end, and he knows that he has put up a good show. When his mother died, Barrie made a great claim. “I can look back,” he said, “and I cannot see the smallest thing undone.” There is no satisfaction in all the world like knowing that we have done our best.

(ii) “I have finished the race.” It is easy to begin but hard to finish. The one thing necessary for life is staying-power, and that is what so many people lack. It was suggested to a certain very famous man that his biography should be written while he was still alive. He absolutely refused to give permission, and his reason was: “I have seen so many men fall out on the last lap.” It is easy to wreck a noble life or a fine record by some closing folly. But it was Paul’s claim that he had finished the race. There is a deep satisfaction in reaching the goal.

Perhaps the world’s most famous race is the marathon. The Battle of Marathon was one of the decisive battles of the world. In it the Greeks met the Persians, and, if the Persians had conquered, the glory that was Greece would never have flowered upon the world. Against fearful odds the Greeks won the victory, and, after the battle, a Greek soldier ran all the way, day and night, to Athens with the news. Straight to the magistrates he ran. “Rejoice,” he gasped, “we have conquered,” and even as he delivered his message he fell dead. He had completed his course and done his work, and there is no finer way for any man to die.

(iii) “I have kept the faith.” This phrase can have more than one meaning. If we are to keep the background of the games, it is this. The great games in Greece were the Olympics. To these came all the greatest athletes in the world. On the day before the games all the competitors met and took a solemn oath before the gods that they had done not less than ten months training and that they would not resort to any trickery to win. So Paul may be saying: “I have kept the rules: I have played the game.” It would be a great thing to die knowing that we had never transgressed the rules of honour in the race of life.

But this phrase may have other meanings. It is also a business phrase. It was the regular Greek for: “I have kept the conditions of the contract; I have been true to my engagement.” If Paul used it in that way, he meant that he had engaged himself to serve Christ and had stood by that engagement and never let his Master down. Further, it could mean: “I have kept my faith: I have never lost my confidence and my hope.” If Paul used it in that way, he meant that through thick and thin, in freedom and in imprisonment, in all his perils by land and sea, and now in the very face of death, he had never lost his trust in Jesus Christ.

Paul goes on to say there is laid up for him the crown. In the games the greatest prize was the laurel wreath. With it the victor was crowned; and to wear it was the greatest honour which could come to any athlete. But this crown in a few short days would wither. Paul knew that there awaited him a crown which would never fade.

In this moment Paul is turning from the verdict of men to the verdict of God. He knew that in a very short time he would stand before the Roman judgment seat and that his trial could have only one end. He knew what Nero’s verdict would be, but he also knew what God’s verdict would be. The man whose life is dedicated to Christ is indifferent to the verdict of men. He cares not if they condemn him so long as he hears his Master’s “Well done!”

Paul sounds still another note–this crown awaits not only him but all who wait with expectation for the coming of the King. It is as if he said to the young Timothy: “Timothy, my end is near: and I know that I go to my reward. If you follow in my steps, you will feel the same confidence and the same joy when the end comes to you.” The joy of Paul is open to every man who also fights that fight and finishes the race and keeps the faith.

A ROLL OF HONOUR AND DISHONOUR ( 2Ti 4:9-15 )

4:9-15 Do your best to come and see me soon. Demas has deserted me, because he loved this present world, and has gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me. Take Mark and bring him with you, for he is very useful in service. I have sent Tychicus to Ephesus.

When you come bring with you the cloak which I left behind at Troas at Corpus’ house, and bring the books, especially the parchments.

Alexander, the coppersmith, did me a great deal of harm. The Lord will reward him according to his deeds. You yourself must be on your guard against him, for he hotly opposed our words.

Paul draws up a roll of honour and of dishonour of his friends. Some are only names to us; of some, as we read the Acts and the Epistles, we get little revealing glimpses. Some of the stories, if we are allowed to use our imagination, we can reconstruct.

The Spiritual Pilgrimage Of Demas

First on the list comes Demas. There are three mentions of him in Paul’s letters; and it may well be that they hake in them the story of a tragedy. (i) In Phm 1:24 he is listed amongst a group of men whom Paul calls his fellow-labourers. (ii) In Col 4:14 he is mentioned without any comment at all. (iii) Here he has forsaken Paul because he loved this present world. First, Demas the fellow-labourer, then, just Demas, and, finally, Demas the deserter who loved the world. Here is the history of a spiritual degeneration. Bit by bit the fellow-labourer has become the deserter; the title of honour has become the name of shame.

What happened to Demas? That we cannot tell for sure, but we can guess.

(i) It may be that he had begun to follow Christ without first counting the cost; and it may be that he was not altogether to blame. There is a kind of evangelism which proclaims: “Accept Christ and you will have rest and peace and joy.” There is a sense, the deepest of all senses, in which that is profoundly and blessedly true. But it is also true that when we accept Christ our troubles begin. Up to this time we have lived in conformity with the world and its standards. Because of that life was easy, because we followed the line of least resistance and went with the crowd. But once a man accepts Christ, he accepts an entirely new set of standards and is committed to an entirely new kind of life at his work, in his personal relationships, in his pleasures, and there are bound to be collisions. It may be that Demas was swept into the Church in a moment of emotion without ever thinking things out; and then when unpopularity, persecution, the necessity of sacrifice, loneliness, imprisonment came, he quit because he had never bargained for anything like that. When a man undertakes to follow Christ, the first essential is that he should know what he is doing.

(ii) It may be that there came to Demas the inevitable weariness of the years. They have a way of taking our ideals away, of lowering our standards, of accustoming us to defeat.

Halliday Sutherland tells how he felt when he first qualified as a doctor. If on the street or in any company there came the call: “Is there a doctor here?” he thrilled to it, proud and eager to step forward and help. But as the years went on, a request like that became a nuisance. The thrill was gone.

W. H. Davies, the tramp who was also one of the greatest poets, has a revealing passage about himself. He had walked to see Tintern Abbey which he had last seen twenty-seven years ago. He says: “As I stood there now, twenty-seven years after, and compared that young boy’s enthusiasm with my present lukewarm feelings, I was not very well pleased with myself. For instance, at that time I would sacrifice both food and sleep to see anything wonderful; but now in my prime I did not go seeking things of beauty, and only sang of things that came my way by chance.”

Dean Inge had a sermon on Psa 91:6 –“the destruction that wastes at noonday,” which he called “The Peril of Middle Age.” There is no threat so dangerous as the threat of the years to a man’s ideals; and it can be kept at bay only by living constantly in the presence of Jesus Christ.

(iii) Paul said of Demas that “he loved this present world.” His trouble may have been quite simple, and yet very terrible. It may simply be that he loved comfort more than he loved Christ, that he loved the easy way more than he loved the way which led first to a cross and then to the stars.

We think of Demas, not to condemn, but to sympathize, for so many of us are like him.

It is just possible that this is neither the beginning nor the end of the story of Demas. The name Demas is a shortened and familiar form of Demetrius and twice we come upon a Demetrius in the New Testament story. There was a Demetrius who led the riot of the silversmiths at Ephesus and wished to lynch Paul because he had taken their temple trade away ( Act 19:25). There was a Demetrius of whom John wrote that he had a good report of all and of the truth itself, a fact to which John bore willing and decisive witness ( 3Jn 1:12). May this be the beginning and the end of the story? Did Demetrius the silversmith find something about Paul and Christ which twined itself round his heart? Did the hostile leader of the riot become the convert to Christ? Did he for a time fall away from the Christian way and become Demas, the deserter, who loved this present world? And did the grace of God lay hands on him again, and bring him back, and make him the Demetrius of Ephesus of whom John wrote that he was a servant of the truth of whom all spoke well? That we will never know, but it is a lovely thing to think that the charge of being a deserter may not have been the final verdict on the life of Demas.

A ROLL OF HONOUR AND DISHONOUR ( 2Ti 4:9-15 continued)

The Gentile Of Whom All Spoke Well

After Paul has spoken of the man who was the deserter, he goes on to speak of the man who was faithful unto death. “Luke alone is with me,” he says. We know very little about Luke, and yet even from that little he emerges as one of the loveliest characters in the New Testament.

(i) One thing we know by implication–Luke accompanied Paul on his last journey to Rome and to prison. He was the writer of the Book of Acts. Now there are certain passages of Acts which are written in the first person plural and we can be quite sure that Luke is here describing occasions on which he himself was actually present. Act 27:1-44 describes Paul setting out under arrest for Rome and the story is told in the first person. Therefore we can be sure that Luke was there. From that we deduce something else. It is thought that when an arrested prisoner was on his way to trial at Rome, he was allowed to be accompanied by only two slaves, and it is therefore probable that Luke enrolled himself as Paul’s slave in order to be allowed to accompany him to Rome and to prison. Little wonder that Paul speaks of him with love in his voice. Surely devotion could go no farther.

(ii) There are only two other definite references to Luke in the New Testament. In Col 4:14 he is described as the beloved physician. Paul owed much to Luke. All his life he had the torturing thorn in his flesh; and Luke must have been the man who used his skill to ease his pain and enable him to go on. Luke was essentially a man who was kind. He does not seem to have been a great evangelist; he was the man who made his contribution in terms of personal service. God had given him healing skill in his hands, and Luke gave back that skill to God. Kindness is the quality which lifts a man out of the luck of ordinary men. Eloquence will be forgotten; mental cleverness may live on the printed page; but kindness lives on enthroned in the hearts of men.

Dr. Johnson had certain contacts with a young man called Harry Hervey. Hervey was rich and more than something of a rake. But he had a London house where Johnson was always welcome. Years later Harry Hervey was being unkindly discussed. Johnson said seriously: “He was a vicious man, but very kind to me. If you call a dog Hervey, I shall love him.” Kindness covered a multitude of sins.

Luke was loyal and Luke was kind.

(iii) The other definite reference to Luke is in Phm 1:24; where Paul calls him his fellow-labourer. Luke was not content only to write nor to confine himself to his job as a doctor; he set his hand to the work. The Church is full of talkers and of people who are there more for what they can get than for what they can give; Luke was one of these priceless people–the workers of the Church.

(iv) There is one other possible reference to Luke in the New Testament. 2Co 8:18 speaks of “the brother who is famous among all the Churches.” From the earliest times that brother has been identified with Luke. He was the man of whom all men spoke well. He was the man who was loyal unto death; he was the man who was essentially kind; he was the man who was dedicated to the work. Such a man will always be one of whom all speak well.

A ROLL OF HONOUR AND DISHONOUR ( 2Ti 4:9-15 continued)

There is still another name with an untold, yet thrilling, story behind it in this roll.

The Man Who Redeemed Himself

Paul urges Timothy to bring Mark with him “for he is profitable to me for the ministry.” The word ministry is not used in its narrower sense of the ministry of the Church but in its wider sense of service. “Bring Mark,” says Paul, “for he is very useful in service.” As E. F. Scott puts it; “Bring Mark, for he can turn his hand to anything.” Or, as we might put it in our own everyday language: “Bring Mark, for he is a useful man to have about the place.”

Mark had a curiously chequered career. He was very young when the Church began, but he lived at the very centre of its life. It was to the house of Mary, Mark’s mother, that Peter turned his steps when he escaped from prison, and we may take it that this house was the central meeting place of the Jerusalem Church ( Act 12:12).

When Paul and Barnabas set out on their first missionary journey they took Mark with them–John Mark was his full name–to be their assistant ( Act 13:5). It looked as if he was earmarked for a great career in the company of Paul and in the service of the Church. Then something happened. When Paul and Barnabas left Pamphylia and struck inland on the hard and dangerous road that led to the central plateau of Asia Minor, Mark left them and went home ( Act 13:13). His nerve failed him, and he turned back.

Paul took that defection very hard. When he set out with Barnabas on their second missionary journey, Barnabas–he was related to Mark ( Col 4:10) –planned to take Mark with them again. But Paul absolutely refused to have the quitter a second time, and so fierce was the argument and so acute the difference that Paul and Barnabas split company and never, so far as we know, worked together again ( Act 15:36-40). So then, there was a time when Paul had no use for Mark, when he looked on him as a spineless deserter and completely refused to have him on his staff.

What happened to Mark after that we do not know. Tradition has it that he went to Egypt and that he was the founder of the Christian Church in that country. But, whatever he did, he certainly redeemed himself. When Paul comes to write Colossians from his Roman prison, Mark is with him, and Paul commends him to the Colossian Church and charges them to receive him. And now, when the end is near, the one man Paul wants, besides his beloved Timothy, is Mark, for he is a useful man to have about. The quitter has become the man who can turn his hand to anything in the service of Paul and of the gospel.

Fosdick has a sermon with the great and uplifting title, “No man need stay the way he is.” Mark is proof of that. He is our encouragement and our inspiration, for he was the man who failed and yet made good. Still to this day Jesus Christ can make the coward spirit brave and nerve the feeble arm for fight. He can release the sleeping hero in the soul of every man. He can turn the shame of failure into the joy of triumphant service.

A ROLL OF HONOUR AND DISHONOUR ( 2Ti 4:9-15 continued)

Helpers And A Hinderer And A Last Request

So the list of names goes on. Of Crescens we know nothing at all. Titus was another of Paul’s most faithful lieutenants. “My true child,” Paul calls him ( Tit 1:4). When the trouble with the Church at Corinth had been worrying him, Titus had been one of Paul’s emissaries in the struggle to mend things ( 2Co 2:13; 2Co 7:6; 2Co 7:13; 2Co 12:18). Tychicus had been entrusted with the delivery of the letter to the Colossians ( Col 4:7), and of the letter to the Ephesians ( Eph 6:21). The little group of helpers was being dispersed throughout the Church, for even if Paul was in prison the work had still to go on, and Paul must go lonely that his scattered people might be strengthened and guided and comforted.

Then comes the mention of a man who had hindered instead of helping: “Alexander the coppersmith did me a great deal of harm.” We do not know what Alexander had done; but perhaps we can deduce it. The word that Paul uses for did me much evil is the Greek endeiknumi ( G1731) . That verb literally means to display, and was in fact often used for the laying of information against a man. Informers were one of the great curses of Rome at this time. And it may well be that Alexander was a renegade Christian, who went to the magistrates with false information against Paul, seeking to ruin him in the most dishonourable way.

Paul has certain personal requests to make. He wants the cloak he had left behind at the house of Carpus in Troas. The cloak (phainole) was a great circular rug-like garment. It had a hole for the head in the middle and it covered a man like a little tent, reaching right down to the ground. It was a garment for the winter time and no doubt Paul was feeling his Roman prison cold.

He wants the books; the word is biblia ( G975) , which literally means papyrus rolls; and it may well be that these rolls contained the earliest forms of the gospels. He wanted the parchments. They could be one of two things. They might be Paul’s necessary legal documents, especially his certificate of Roman citizenship; but more likely they were copies of the Hebrew Scriptures, for the Hebrews wrote their sacred books on parchment made from the skins of animals. It was the word of Jesus and the word of God that Paul wanted most of all, when he lay in prison awaiting death.

Sometimes history has a strange way of repeating itself. Fifteen hundred years later William Tyndale was lying in prison in Vilvorde, waiting for death because he had dared to give the people the Bible in their own language. It is a cold damp winter, and he writes to a friend: “Send me, for Jesus’ sake, a warmer cap, something to patch my leggings, a woollen shirt, and above all my Hebrew Bible.” When they were up against it and the chill breath of death was on them, the great ones wanted more than anything else the word of God to put strength and courage into their souls.

LAST WORDS AND GREETINGS ( 2Ti 4:16-22 )

4:16-22 At my first defense no one was there to stand by me, but all forsook me. May it not be reckoned against them! But the Lord stood beside me, and he strengthened me, so that through me the proclamation of the gospel was fully made so that the Gentiles might hear it. So I was rescued from the mouth of the lion. The Lord will rescue me from every evil, and will save me for his heavenly kingdom. Glory be to him for ever and ever. Amen.

Greet Prisca and Aquila, and the family of Onesiphorus. Erastus stayed in Corinth. I left Trophimus at Miletus. Eubulus sends greetings to you, as do Pudens, Linus and Claudia, and all the brothers.

The Lord be with your spirit.

Grace be with you.

A Roman trial began with a preliminary examination to formulate the precise charge against the prisoner. When Paul was brought to that preliminary examination, not one of his friends stood by him. It was too dangerous to proclaim oneself the friend of a man on trial for his life.

One of the curious things about this passage is the number of reminiscences of Psa 22:1-31. “Why hast thou forsaken me?–all forsook me.” “There is none to help–no one was there to stand by me.” “Save me from the mouth of the lion–I was rescued from the mouth of the lion.” “All the ends of the earth shall turn to the Lord–that the Gentiles might hear it.” “Dominion belongs to the Lord–The Lord will save me for his heavenly kingdom.” It seems certain that the words of this psalm were running in Paul’s mind. And the lovely thing is that this was the psalm which was in the mind of Jesus when he hung upon his Cross. As Paul faced death, he encouraged his heart with the same psalm as his Lord used in the same circumstances.

Three things brought Paul courage in that lonely hour.

(i) All men had forsaken him but the Lord was with him. Jesus had said that he would never leave his own or forsake them and that he would be with them to the end of the world. Paul is a witness that Jesus kept his promise. If to do the right means to be alone, as Joan of Arc said, “It is better to be alone with God.”

(ii) Paul would use even a Roman court to proclaim the message of Christ. He obeyed his own commandment; in season and out of season he pressed the claims of Christ on men. He was so busy thinking of the task of preaching that he forgot the danger. A man who is immersed in his task has conquered fear.

(iii) He was quite certain of the ultimate rescue. In time he might seem to be the victim of circumstances and a criminal condemned at the bar of Roman justice; but Paul saw beyond time and knew that his eternal safety was assured. It is always better to be in danger for a moment and safe for eternity, than to be safe for a moment and jeopardize eternity.

A HIDDEN ROMANCE? ( 2Ti 4:16-22 continued)

Finally there come greetings sent and given. There is a greeting to Priscilla and Aquila, that husband and wife whose home was ever a church, wherever it might be, and who had at some time risked their lives for Paul’s sake ( Act 18:2; Rom 16:3; 1Co 16:19). There is a greeting to the gallant Onesiphorus, who had sought out Paul in prison in Rome ( 2Ti 1:16) and who, it may be, had paid for his loyalty with his life. There is a greeting to Erastus, whom once Paul sent as his emissary to Macedonia ( Act 19:22), and who, it may be, was afterwards within the Church at Rome ( Rom 16:23). There is a greeting to Trophimus, whom Paul had been accused of bringing into the Temple precincts in Jerusalem, although a Gentile, an incident for which Paul’s last imprisonment began ( Act 20:4; Act 21:29). Finally there are greetings from Linus, Pudens and Claudia. In the later lists Linus stands as the first bishop of Rome.

Around the names of Pudens and Claudia a romance has been woven. The story may be impossible, or at least improbable, but it is too interesting not to quote. Martial was a famous Roman poet, a writer of epigrams, who flourished from A.D. 66 to A.D. 100. Two of his epigrams celebrate the marriage of a highborn and distinguished Roman called Pudens to a lady called Claudia. In the second of them Claudia is called a stranger in Rome, and it is said that she came from Britain. Now Tacitus tells us that in A.D. 52, in the reign of the Emperor Claudius, certain territories in south-east Britain were given to a British king called Cogidubnus, for his loyalty to Rome; and in 1723 a marble tablet was dug up in Chichester which commemorates the erection of a heathen temple by Cogidubnus, the king, and by Pudens, his son. In the inscription the full name of the king is given and, no doubt in honour of the Roman Emperor, we find that the British king had taken the name of Tiberius Claudius Cogidubnus. If that king had a daughter her name must have been Claudia, for that is the name that she would take from her father. We can carry the story further. It may be that Cogidubnus would send his daughter Claudia to stay in Rome. That he should do so would be almost certain, for when a foreign king entered into an alliance with Rome, as Cogidubnus had done, some members of his family were always sent to Rome as pledges of keeping the agreement. If Claudia went to Rome, she would certainly stay in the house of a Roman called Aulus Plautius, who had been the governor in Britain from A.D. 43-52, and to whom Cogidubnus had rendered his faithful service. The wife of Aulus Plautius was a lady called Pomponia, and we learn from Tacitus that she had been arraigned before the Roman courts in A.D. 57 because she was “tainted with a foreign superstition.” That “foreign superstition” may well have been Christianity. Pomponia may have been a Christian, and from her Claudia, the British princess, may have learned of Jesus also.

We cannot say whether the guesses in that story are true. But it would be wonderful to think that this Claudia was actually a British princess who had come to stay in Rome and become a Christian, and that Pudens was her husband.

Paul comes to the end by commending his friends to the presence and the Spirit of his Lord and theirs, and, as always, his last word is grace.

-Barclay’s Daily Study Bible (NT)

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY SALUTATIONS AND BENEDICTIONS, 2Ti 4:1-22.

1. Charge to firmness against errorists, 2Ti 4:1-5.

1. This charge has the nature of an oath, by which the imposer assumes to bind his disciple before God by the solemnities and penalties of the final judgment to do certain things which are specified in 2Ti 4:2.

Therefore Is to be omitted as a spurious reading; so also at before appearing.

Quick and the dead Both those that live and those deceased.

Appearing Governed as the objective of an oath by understood. I charge thee before Christ, by his appearing.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘I charge (or ‘adjure’) you in the sight of God, and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly rule,’

Paul, aware of his near demise, gives Timothy a most solemn charge. He does it as ‘in the sight of God and of Christ Jesus’, and adds to the latter’s name a description of the prime responsibility that make the true proclamation of the word of such importance. For He will one day judge the living and the dead (compare Joh 5:22; Joh 5:27; Act 17:31; Rom 14:10; 1Co 4:5; 2Co 5:10).

The charge is also given ‘by His appearing and His Kingly Rule’. It is given in the light of what the future finally holds, and therefore of the urgency of the hour. Thus he is facing Timothy up with exactly what his responsibility involved. He is acting as the servant of God and of Christ Jesus, in the light of the emergency situation.

It will have been noted that Timothy has been given a number of solemn ‘charges’ by Paul ( 1Ti 1:18 ; 1Ti 5:21; 1Ti 6:13; compare 2Ti 1:3; 2Ti 1:5), but none as solemn as this, for he is conscious of the urgency of the moment (only 1Ti 5:21 uses the same strong verb).

‘Judge the living and the dead.’ Compare 1Pe 4:5. These words had clearly become a formalised idea, possibly even a part of a primitive creed or hymn. They bring out that none will escape His judgment when he comes, neither those living on earth at the time, nor those who have died and gone to their graves (compare Mat 13:41-43; Mat 25:31-46; Rom 14:10-12; Rev 14:14-20; Rev 20:11-15. It should be noted that while in each case the judgment is described in vivid picture form, as though it would be a physical judgment, it will in fact be spiritual, and the form it will really take is unknown to us).

‘By His appearing.’ The same word was used when the Roman Emperor visited a city. If word came that he was ‘appearing’, then great efforts would be made to ensure that everything was suitable and ready. In the same way must the Christian be preparing for His ‘appearing’, the day when His kingly glory is manifested (compare its use in 2Ti 4:8; 1Ti 6:14; Tit 2:13; 1Pe 1:7). Alternately this may be referring to His first appearing (as in 2Ti 1:10), when He appeared on earth as the lowly king to be our Saviour (Mat 1:21), with the idea that His appearing has given urgency to the situation.

‘And His kingly rule.’ This may again be referring to His final triumph as King over the everlasting kingdom, in the light of which must be determined all that we do, or it may signify His present Kingly Rule (Mat 12:28; Rom 14:17) in the light of which we must faithfully serve Him as His subjects.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 4. Paul’s Final Charge ( 2Ti 4:1-8 ).

In some ways this could be seen as a final charge which sealed all that Paul had taught in his letters. For Paul now places on Timothy’s shoulders the responsibility to take over where he was leaving off, and teach what he has taught, the word of the truth of the Gospel. He knows that his time has come, and Timothy must therefore now recognise, along with others, that under God the future rests with him. He therefore charges him in the most solemn way to fulfil his responsibility in the preaching and teaching of the word, and the laying of a sound doctrinal foundation based on it, because he himself is now being called on to go to his reward, with his own task successfully accomplished. All now depends on the new generation of which Timothy was to see himself as an important member.

There lies in this a reminder that every great man of God will in the end be superseded. Moses had to go. Joshua had to go. Samuel had to go. David had to go. None, not even a Paul, is indispensable. Each must go on to his reward and hand over to others, and so it would be from generation to generation. There was only One of Whom that was not true. And the whole of the Gospel was founded on Him. What was passed on to others, however, as we see here, was not a status, or an office, but the responsibility to proclaim and maintain the truth of the word. Once men began to veer from that truth they ceased to be in the succession, whatever their position was.

Analysis.

a I charge you in the sight of God, and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly rule (2Ti 4:1).

b Preach the word; be urgent in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching (2Ti 4:2).

c For the time will come when they will not endure the sound doctrine (2Ti 4:3 a).

d But, having itching ears, will heap to themselves teachers after their own lusts (2Ti 4:3 b).

c And will turn away their ears from the truth, and turn aside to fables (2Ti 4:4).

b But you, be sober in all things, suffer hardship, do the work of an evangelist, fulfil your ministry, for I am already being offered, and the time of my departure is come (2Ti 4:5-6).

a I have fought the good fight, I have finished the course, I have kept the faith, henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give to me at that day, and not to me only, but also to all those who have loved his appearing (2Ti 4:7-8)

Note that in ‘a’ the fact of Jesus as the Judge and ‘His appearing’ are described, and in the parallel the consequence of that judgment for Paul and a further reference to ‘His appearing’. In ‘b’ Timothy is exhorted to fulfil his ministry, and in the parallel he is exhorted to the same. In ‘c’ men will not endure sound doctrine, and in the parallel they will turn away their ears away from the truth. Centrally in ‘d’ men will heap to themselves teachers who accord with their own desires. This is the way of men. There is in the passage a total contrast between the ministries of Timothy and Paul, and the ministry of these men.

Fuente: Commentary Series on the Bible by Peter Pett

Glorification: Preach the Word – Paul next reflects upon Timothy’s divine calling from the perspective of his hope of glorification in Heaven. Paul now bases he charge to fulfill his ministry upon the fact that Timothy will be judged one day at the throne of God for how well he fulfilled his ministry (2Ti 4:1-5). Paul again uses himself as an example of a servant who has been faithful and can look forward to receiving a crown of righteousness (2Ti 4:6-8). Timothy is to respond to this exhortation and example by preaching the Word of God, in season and out of season (2Ti 4:1).

1. Paul Charges Timothy in Light of Eternal Judgment 2Ti 4:1-5

2. Paul’s Example of Hope in Glorification 2Ti 4:6-8

2Ti 4:1-5 Paul Charges Timothy in Light of Eternal Judgment In 2Ti 4:1-5 Paul charges Timothy to deliver God’s Word to men in life of eternal judgment.

2Ti 4:1  I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

2Ti 4:2 “I charge thee therefore before God, and the Lord Jesus Christ” Comments – Paul had been given the divine calling to preach the Gospel to the Gentiles. He was appointed by Jesus Christ as an apostle to the Gentiles. In 2Ti 4:2 Paul delegates his authority to Timothy with a charge that carries divine implications.

2Ti 4:2 “who shall judge the quick and the dead at his appearing and his kingdom” Comments – In 2Ti 4:1 Paul refers to the Second Coming of Christ Jesus when He will set up His earthly kingdom and reign from Jerusalem. There He will judge men and establish righteousness upon the earth.

2Ti 4:2  Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

2Ti 4:2 “Preach the word” Comments – It is by speaking the Word of God that supreme authority is exercised. The greatest authority in the universe is God’s Word. Paul understood Timothy’s need to speak with divine authority as an evangelist.

“be instant in season, out of season” – Comments – We find an interesting insight into Paul’s charge to Timothy to preach the Word in 2Ti 4:2 when comparing a similar charge from Jesus to His disciples when sending them out by twos. In Mat 10:5-42 Jesus instructs His disciples to preach the Gospel of the Kingdom “as they go”. I can see them trying to come up with a sermon or the words to say before they went out into the villages and highways to preach to the people. They would have felt the need to prepare a message before leaving. But, as God’s servants must learn, the Holy Spirit will always be faithful to inspire us and to anoint us in due season. This is why He had to also tell them in this discourse not to worry about what to say, for God would give them the very words to say.

Mat 10:19, “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.”

The parallel passage in Mark’s Gospel, which places more emphasis upon the proclamation of the Gospel, says it better.

Mar 13:11, “But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.”

Mark had certainly seen Peter the apostle preaching under the anointing of the Holy Ghost, and Peter had seen the Lord Jesus Christ preaching under the anointing, being instant, in season and out of season. Thus, Paul’s phrase “be instant in season, out of season” means to be always ready to speak under the inspiration of the Holy Spirit because He will be there every time to anoint him. Paul was simply telling this young preach from years of personal experience that God would be faithful to speak through him on all occasions and with all types of messages. Young Timothy must learn to let the Holy Spirit lead him on what needed to be said for each occasion, whether it was with reprove, rebuke, or exhortation with all longsuffering and doctrine. For we see Jesus Christ in the Gospel speaking different ways to different people. Some He instructed and encouraged because of their good hearts. Others He rebuked because of the hardness of their hearts. While others He corrected because of their simple ignorance.

“reprove, rebuke, exhort” Comments Note some modern English translations of this phrase:

The ASV translates the word “reprove” as “bring to the proof”

NIV, “correct, rebuke and encourage”

RSV, “convince, rebuke, and exhort”

YLT, “convict, rebuke, exhort”

We can see that the preaching of the Word initially convicts men’s hearts of the need to repent of their sins. For those who reject the Gospel, the need to rebuke follows the proclamation. But, for those who accept the Gospel, the need to exhort and encourage them in the faith should follow.

“with all longsuffering and doctrine” – Comments Finally Paul says, “with all longsuffering and doctrine”. That is, reprove, rebuke and exhort by sitting down with God’s Word and patiently showing them the right way. This phrase simply says that a person must walk in love with those to whom one is ministering. Paul has explained to Timothy earlier in this epistle how to use the Word of God with longsuffering (2Ti 2:24-26).

2Ti 2:24-26, “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”

2Ti 4:2 Comments 2Ti 4:2 describes the work of an evangelist, which Timothy is called to in 2Ti 4:5. It is this explosive passion and energy in the proclamation of the Gospel that characterizes an evangelist.

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;

2Ti 4:3 “but after their own lusts” Comments They will form doctrines to live by which correspond to their fleshly lusts. Homosexuals will reason their wickedness from Scriptures. Covetous peoples will reason their lusts for earthly gain, etc.

2Ti 4:3 “shall they heap to themselves teachers” Comments Paul chooses the term “teachers” in his charge to Timothy. Within the context of the Pastoral Epistles, the fables mentioned in the next verse (2Ti 4:4) very likely refer to Jewish fables, as mentioned in Tit 1:14. For example, the epistles of 1 Timothy and Titus are full of references that indicate Jewish traditions as well as Greek philosophies were threatening to take root within the teachings of this church. We find evidences of Jewish heresies in phrases such as “endless genealogies” (1Ti 1:4), “desiring to be teacher of the law” (1Ti 1:7), “there are many unruly and vain talkers and deceivers, specially they of the circumcision” (Tit 1:10), “Jewish fables, and commandments of men” (Tit 1:14) and “foolish questions, and genealogies, and contentions, and strivings about the law” (Tit 3:9). There are references to Greek philosophy and Gnosticism in phrases such as “forbidding to marry, and commanding to abstain from meats” (1Ti 4:3) and “avoiding profane and vain babblings, and oppositions of science falsely so called” (1Ti 6:20). Paul the apostle was determined to combat these enemies of the Cross and decided to keep Timothy at Ephesus to set it in order, both in doctrine and in practice.

In the Gospels Jesus was often call by this title, which is actually the Greek equivalent of the Hebrew/Aramaic term “rabbi”. Since Paul is warning Timothy about these Jewish teachings, it was a term, or office, that he clearly understood would fit the Jewish community. We see it used again in Heb 5:12 and Jas 3:1 within the context of Jewish recipients to these two General Epistles..

Heb 5:12, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.”

Jas 3:1, “My brethren, be not many masters, knowing that we shall receive the greater condemnation.”

2Ti 4:3 Comments Every generation of mankind has rejected the truth of God’s Word for a lie. Isaiah reveals this depravity in the nation of Israel (Isa 30:9-10). Paul explained this characteristic in the Gentiles (Rom 1:25).

Isa 30:9-10, “That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:”

Rom 1:25, “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.”

2Ti 4:4  And they shall turn away their ears from the truth, and shall be turned unto fables.

2Ti 4:3-4 Comments The Office of an Evangelist – Timothy’s preaching must be dynamic and confrontational, since he is trying to rescue poor souls from sin, and ultimately from eternal damnation. Again, 2Ti 4:2-4 reflects the office and ministry of the evangelist.

2Ti 4:5  But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

2Ti 4:5 “But watch thou in all things, endure afflictions” Comments Because Timothy has been charged in 2Ti 4:1-4 to be confrontational in turning the hearts of men from damnation, there will be those who will resist and oppose him. One example is Alexander the coppersmith and his cohort, who had been an enemy of the Gospel in the city of Ephesus (Act 19:33, 1Ti 1:20, 2Ti 4:14). Jesus said, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” (Mat 10:16) Therefore, in 2Ti 4:5 Paul warns Timothy to be watchful can careful in all matters. Others may attempt to cause him to fall morally, or to kill him through violence or food poisoning, or by simply inflicting hardships upon him in various ways.

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 4:14, “Alexander the coppersmith did me much evil: the Lord reward him according to his works”

2Ti 4:5 “do the work of an evangelist” Comments 2Ti 4:5 reveals the office and ministry that Timothy was called into. This gift as an evangelist was probably confirmed when Paul and other church elders laid hands upon him and prophesied over him, as stated in 1Ti 4:14 and 2Ti 1:6.

1Ti 4:14, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.”

2Ti 1:6, “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.”

2Ti 4:5 Word Study on “make full proof” – Strong says the Greek word “make full proof” ( ) (G4135) means, “to completely assure (or convince), entirely accomplish.” This Greek word is used five times in the New Testament. Note the other four New Testament uses that support the meaning “completely assure”:

Luk 1:1, “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,”

Rom 4:21, “And being fully persuaded that, what he had promised, he was able also to perform.”

Rom 14:5, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.”

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.

However, it can also mean, “to entirely accomplish.”

ASV, “But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfil thy ministry .”

NIV, “But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry .”

Rotherham, “But, thou, be sober in all things, suffer hardship, do, the work, of an evangelist, thy ministry, completely fulfill ;”

2Ti 4:5 Comments – In 2Ti 4:5 Paul exhorts Timothy to finish the purpose and plan in his life that God has given to him. He is exhorted to finish his course as Paul has finished his. Paul then gives himself as an example of this in verses 6-8 as words of encouragement. This is because Paul the apostle did not tell others to achieve goals that he himself had not achieved. That is, he never boasted in other men’s labors (2Co 10:15).

2Co 10:15, “Not boasting of things without our measure, that is, of other men’s labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,”

This verse in 2Ti 4:5 gives us the four conditions to receiving eternal rewards. These four conditions develop in our lives in a progressive order. If we follow them, they will lead us into our calling. If we finish our calling, we will receive a full reward (2Jn 1:8).

2Jn 1:8, “Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward .”

(1)  “But watch thou in all things” – We must first begin to live godly and sober lives. When we get serious with God, He gets serious with us.

(2) “endure afflictions” – Second, we must endure the afflictions that come with living a Godly lifestyle. God will prove us to see if we are serious about our calling, if we can be counted faithful (1Ti 1:12). This testing period is necessary because it produces Godly character. Note:

Rom 5:3-4, “ And not only so: we also exult in our sufferings, knowing as we do, that suffering produces fortitude; fortitude, ripeness of character; and ripeness of character, hope; ” ( Weymouth)

Rom 5:3-4, “Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character, and character, hope.” ( NIV)

(3) “do the work of an evangelist” – Third, as we continue living this Godly lifestyle, God will move us into our particular calling and work.

1Ti 1:12, “And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;”

We must serve within the calling that the Lord has given to each of us.

(4) “make full proof of thy ministry” – Fourth, we must finish the work that God has called each of us to do within that calling. Just as Paul is about to give himself as an example to Timothy of one who has finished his course, so must God require of us to fulfill this calling. For example, in 1969 the Lord told Arthur Blessitt to carry the cross that was on his wall into every nation on earth by the year 2000. He completed this calling in 1998 by carrying the cross into Iraq and North Korea. [32]

[32] Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting Network (Santa Ana, California, 2008), television program.

Summary – If we meet these four conditions, as Paul the apostle did in 2Ti 4:6-8, we, too, will receive a crown of righteousness. God has created each of us to look different. No one person looks alike. Even identical twins have differences. I know because I am an identical twin. I believe that one reason God created every one of us as unique individuals is because this is a type and figure of the fact that God gives each of us a unique calling and word to do in the Kingdom of God.

If we see in 2Jn 1:8 that we can receive a full reward, it means that there is a partial reward also.

2Jn 1:8, “Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.”

We see in 1Co 3:11-15 that a believer can go to heaven and receive no rewards.

1Co 3:15, “If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”

It appears that God will reward each believer based upon the degree that he has fulfilled the ministry and work that God has ordained for him to do before the foundation of the world. If a believer fulfills his divine calling, he will receive a full reward. If he never enters into this ministry before he dies, he will be saved, but he has no reward. If he finds his place in Christ and partially fulfills this ministry, he will receive a partial reward.

2Ti 4:6-8 Paul’s Example of Hope in Glorification: Paul Declares the Fulfillment of His Office and Ministry In 2Ti 4:6-8 Paul declares the fulfillment of his office and ministry as an apostle to the Gentiles, and as a teacher and preacher of the Gospel of Jesus Christ (1Ti 2:7, 2Ti 1:11). Paul is giving himself as an example of a minister of the Gospel who has fulfilled his ministry as a word of encouragement to undergird his charge in the previous verses to Timothy to fulfill his ministry (2Ti 4:1-5). In 2Ti 4:7 Paul summarizes his perseverance, and in 2Ti 4:8 he summarizes his impending glorification.

1Ti 2:7, “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.”

2Ti 1:11, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.”

Hebrew Parallelism in 2 Timothy – When reading 2Ti 4:6-8 one notices how it rings with a poetic sound. This is because this passage is structured as Hebrew parallelism. He uses a distitch in 2Ti 4:6, tristitch in 2Ti 4:7, and a tetrastitch in 2Ti 4:8.

For I am now ready to be offered,

and the time of my departure is at hand.

I have fought a good fight,

I have finished my course,

I have kept the faith.

Henceforth there is laid up for me a crown of righteousness,

which the Lord, the righteous judge, shall give me at that day:

and not to me only,

but unto all them also that love his appearing.

Why would Paul shift from an epistolary form to Hebrew poetry? Perhaps he did so because poetry is the language of the heart. Paul had been to heaven in visions, and the thought of going there soon sends a wave of joy through him that expressed itself in a song here in 2Ti 4:6-8.

2Ti 4:6  For I am now ready to be offered, and the time of my departure is at hand.

2Ti 4:6 “and the time of my departure is at hand” Comments – God gives very faithful, saints, though few, the time of their departure. In the Scriptures several men of God knew their day of departure besides Paul:

Moses:

Num 27:12-14, “And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people , as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.”

Num 31:2, “Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people .”

Aaron:

Num 33:38, “And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.”

Hezekiah:

Isa 38:5, “Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.”

Peter:

2Pe 1:14, “Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.”

2Ti 4:7  I have fought a good fight, I have finished my course, I have kept the faith:

2Ti 4:7 “I have fought a good fight” Comments The statement “I have fought a good fight” is not arrogance or self-boasting, but this is Paul realizing that he has allowed the Lord to teach him to be an overcomer in this life. A man of God knows when God gives him a victory in an area of his Christian life. There is no doubt in the walk of faith.

How did Paul fight? He had to overcome himself in order to lead others down the path of Christ.

1Jn 4:4, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”

What was Paul trying to achieve in this fight? He was labouring and struggling to bring each believer to their fullness in Christ Jesus so that they could walk in the place that God called them to walk and receive eternal life. Note where Paul uses this same Greek word ( ) (G73) in Col 1:27 to Col 2:2 when discussing his efforts to bring every believer into their fullness:

Col 1:27 to Col 2:2, “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

Note how Paul makes another reference to his efforts to present every believer perfect in Christ.

2Co 11:2, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”

He fought spiritual warfare in this struggle for God’s people to be delivered from the dominion of darkness and walk as children of light.

Eph 6:12-18 – In spiritual warfare against demonic spirits.

2Co 10:4-6, “(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; And having in a readiness to revenge all disobedience, when your obedience is fulfilled.”

Scripture References – Note:

1Ti 6:12, “ Fight the good fight of faith , lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.”

2Ti 4:7 “I have finished my course” The phrase “I have finished my course” is synonymous with the phrase that Paul has just used in 2Ti 4:5, exhorting Timothy to “make full proof of thy ministry,” which means to fulfill his ministry. Benny Hinn said, “You cannot finish your ministry until you are finished with your life.” [33] Unless you die to your desires, you cannot fulfill God’s desires and plan for your life.

[33] Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California, 26 January 2001), television program.

A course is like in a race. Many people start out in a road race, especially a marathon, but not all finish. Paul uses this analogy in 1Co 9:24-27. God has given us all a course, or a task to complete in our lives. Our names are written in the Lamb’s Book of Life. Talents have been distributed as God wills to each of us. One day we will have to give an account of our lives.

1Co 9:24-27, “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”

God has a plan for every human being that will serve Him, one that is greater than we can ever imagine for ourselves. Paul states this fact in 2Ti 1:9.

2Ti 1:9, “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,”

The Lord once spoke to Benny Hinn and said, “Do not ruin your destiny!” [34] God has ordained a plan, or destiny, for each of us. Many people never fulfill their ministry. Note:

[34] Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

Col 4:17, “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.”

Paul finished his course. We see his commission in the book of Acts and in his epistles. Note that He was to stand before kings, preach to the Gentiles and to the children of Israel. Note:

Act 9:15, “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:”

Rom 11:13, “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:”

1Ti 2:7, “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.”

2Ti 1:11, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.”

He believed that in order to finish his course, he had to preach the Gospel to the Gentile world in fulfillment of the prophecy of Ananias (Act 9:15). He was able to proclaim the Gospel in all the major cities of the Roman world where the other apostles had not reached. He knew that by starting a church in these major cities the message of Jesus Christ would spread to the surrounding cities under their influence. Paul even stood before the king of the Gentiles, the Roman Emperor. In this, he could say that he had finished his course.

In completing this accomplishment of preaching to the Roman Emperor and court, Paul believed that he would further the Gospel of Jesus Christ with maximum impact (Php 1:12-14). This accomplishment would affect the imperial court itself, the most powerful group of people in the world.

Php 1:12-14, “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.”

However, reaching Rome was not without great cost, for it eventually cost him his life. In Act 20:24, we see that Paul was returning from his third missionary journey. On his way back to Jerusalem, he was told in every church that bonds and afflictions were waiting for him if he went to Jerusalem.

Act 20:22-24, “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.”

Paul now has to make a choice. He knows that if he goes to Jerusalem, he will be bound and imprisoned. He knows that it meant possible death. Therefore he says here that he does not count his life dear. He also knew that he must preach the Gospel in Rome (Act 19:21). It was God’s will for Paul to go to Rome, yet the Holy Spirit was warning Paul of its consequences, which was certain death. Here, Paul makes a choice, to finish the work that God’s has called him to, resulting in death, or to save his own life, yet never reach Rome. In Paul’s visit to Rome, he increased the influence of his ministry, but it cost him his life.

Act 19:21, “After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome .”

Act 23:11, “And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome .”

The Lord allowed Paul to make the choice. Paul chose God’s will above his own will. Paul had to make a choice many times in his life. When he was taken captive a Caesarea shortly after leaving the Ephesians, he made a choice to face death for an opportunity to preach the Gospel before Caesar (Act 25:11-12).

Act 25:11-12, “For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar. Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go .”

This was the culmination of his ministry. He had finished his course.

Other illustrations:

John the Baptist finished his course:

Act 13:25, “And as John fulfilled his course , he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.”

Demas did not finish his course:

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

Scripture References – Note:

Joh 17:4, “I have glorified thee on the earth: I have finished the work which thou gavest me to do .”

Act 20:24, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy , and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.”

2Ti 4:7 Comments – Rick Shelton teaches that Paul’s three statements in 2Ti 4:7 refer to three different aspects of Paul’s life and ministry. He says that the first phrase “I have fought a good fight” is a reference to Paul’s personal struggle to stay pure, righteous and clean on a daily basis before God in the midst of a wicked world while living in a sin-corrupted body. Paul’s comments in Rom 7:14-25 serve as a description of this personal daily struggle. The second statement “I have finished my course” refers to the fact that Paul finished the calling and work that God gave him to do on this earth. The third statement “I have kept the faith” is a reference to the fact that Paul had persevered in the midst of trials and difficulties. He did not give up his faith in God nor his commitment to serve Him. These three statements serve as Paul’s three-fold message to young Timothy in this second epistle. [35]

[35] Rick Shelton, “Sermon,” Joyce Meyer Ministries Minister’s Conference, St. Louis, Missouri.

2Ti 4:8  Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

2Ti 4:8 “Henceforth there is laid up for me a crown of righteousness” Word Study on “henceforth” Strong says the Greek word “henceforth” ( ) (G3063) means, “something remaining.” Paul’s ministry being finished, he will now accept the consequences for what he has done and receive the rewards for what he has done in the name of the Lord. The Enhanced Strong says this Greek word is used 14 times in the New Testament, being translated in the KJV as, “ finally 5, now 2, then 1, besides 1, moreover + 1161 + 3739 1, it remains + 2076 1, furthermore 1, henceforth 1, from henceforth 1.”

Comments – This phrase implies that our eternal rewards in heaven are based on how much we complete the course that God has called us to. This means that we will not receive rewards for doing what we wanted to do in this life. We must follow the path that God has called us to and attempt to finish this course, as Paul the apostle did in his life.

We see in 2Ti 4:5 of this same chapter how Paul exhorts Timothy to finished his course also, which is the work of an evangelist.

2Ti 4:5, “But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfil thy ministry .” ( ASV)

2Ti 4:8 “which the Lord, the righteous judge” Comments – Paul gives the Lord Jesus Christ recognition of the office that He will fulfill on the Day of Judgment, when He will judge all men with righteous judgment.

2Ti 4:8 “shall give me at that day” – Comments – These rewards are a result of Paul’s accomplishments in verse 7. Note:

Mat 6:20, “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:”

2Ti 4:8 “and not to me only, but unto all them also that love his appearing” Comments – This statement says that a crown of righteousness is reserved for those who are anticipating and longing for His appearing. This phrase does not say that a crown of righteousness is reserved for every believer, or else the phrase would have read, “but unto all them that believe.” Each believer must meet a condition in order to receive a crown. They must be living their lives as those who love their master.

It can be best illustrated by the parable of the ten virgins in Mat 25:1-13. A Christian must live his life in preparation for His coming.

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul Explains Timothy’s Spiritual Journey to Those in Divine Service – After giving Timothy a warm greeting (2Ti 1:1-2) Paul immediately begins to exhort Timothy to fulfill his divine calling while using himself as an example of a faithful minister of Christ Jesus. He does this by basing his exhortation and charges upon the spiritual journey that every minister of God must complete. This spiritual journey begins with the foreknowledge of God the Father, justification through Jesus Christ the Son, and the sanctification of the Holy Spirit that will one day bring us into glory in Heaven. Timothy’s spiritual journey began before his birth with the foreknowledge of God the Father, who called him, saved him and imparted into him spiritual gives that must be stirred up (2Ti 1:3-18). Paul then exhorts him to be strong in the Lord in order to deliver sound doctrines to faithful men (2Ti 2:1-14). Paul next reflects upon Timothy’s divine calling from the perspective of being a faithful servant of Christ Jesus (2Ti 2:15-26). Paul then reflects upon the part of the journey called perseverance, in which Timothy is exhorted to continue in what he has been taught (2Ti 3:1-17). Finally, Paul focuses upon the future glorification that awaits every faithful minister when they enter into Heaven. Based upon this future hope Timothy is exhorted to preach the Word in all seasons (2Ti 4:1-8).

Thus, Paul begins this charge to Timothy by having him look back on the faithfulness of his mother and grandmother in training him up in the Holy Scriptures. Paul will conclude by having him look towards eternity as he describes the crown of righteousness for those who are faithful. Thus, Paul draws a broader picture of Timothy’s life in which his temporal earth-life is but a moment.

Outline – Note the proposed outline:

1. Justification by Faith thru Divine Foreknowledge 2Ti 1:3-18

2. Sanctification by Holy Spirit: Indoctrination 2Ti 2:1-14

3. Sanctification by Holy Spirit: Divine Service 2Ti 2:15-26

4. Sanctification by Holy Spirit: Perseverance 2Ti 3:1-17

5. Glorification 2Ti 4:1-8

Analogies of a Minister of Christ – Note the illustrations used by Paul to Timothy in this passage of Scripture: the soldier (2Ti 2:3), an athlete (2Ti 2:5), the husbandman (2Ti 2:6), the workman (2Ti 2:15), a vessel (2Ti 2:21), a servant (2Ti 2:24).

Fuente: Everett’s Study Notes on the Holy Scriptures

Faithfulness in Office.

v. 1. I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom:

v. 2. Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.

v. 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;

v. 4. and they shall turn away their ears from the truth and shall be turned unto fables.

v. 5. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

The office with the greatest responsibilities in the world is that of a Christian pastor. It is for that reason that Paul’s love for Timothy constrains him to emphasize the need of faithfulness once more: I earnestly adjure thee before God and the Lord Christ Jesus, who is to judge the living and dead, and His revelation and His kingdom. On account of the high dignity of the ministerial office the apostle is not satisfied with a mere reminder of its obligations. He solemnly adjures his young coworker in the presence of God and of the Lord Jesus as invisible witnesses, and yet present in person. The great Ruler over all things and He who in a special sense of the word is the Lord and King of His Church are jealously guarding the interests of Christ’s kingdom. Purposely the apostle describes Christ as Him that will judge the living and the dead, who is designated as the great Judge at the last day, this power having been imparted to His human nature, to be exercised on the day appointed by God, Joh 5:22-27. All men will have to appear before the judgment-throne of Christ, both the living and the dead, the dead being raised from their graves and the living being transformed. All this will happen in accordance with the appearance and the kingdom of Christ. While His life, ministry, suffering, and death was according to His humiliation, the exercise of His office as Judge of the world will be in the form of the exalted Son of Man, of the great King of kings and Lord of lords. His work as Judge will thus agree with the majesty which was imparted to His human nature.

Upon the basis of this knowledge the admonition of the apostle could not fail to make an impression upon him: Preach the Word, keep at it in season, out of season; reprove, admonish, rebuke, with all long-suffering and teaching. All other considerations are secondary in comparison with that one great necessity that the Word, the one Word of eternal truth, be preached. Every other method of building up a congregation, of working faith in the hearts of men, is destined to be a failure from the beginning. The preaching of the Word of God’s grace must always remain the foremost function of the Christian preacher and pastor. And it makes no difference whether the time seems opportune or not, within the limitations of Mat 7:6; Mat 10:16. When the welfare of the souls and the glory of the Lord demands it, when and wherever it is the proper time to apply the Word of God, the minister should do his duty, whether that seems to be fitting or not, opportune or not, to the hearers. The proper spiritual wisdom will tell the pastor when the best time has come, even if the weakness of his human nature is not eager for work of this kind. He should reprove every form of error and sin, both as to doctrine and life; he should rebuke sin in every form, even when it would seem that the transgressors are unwilling to show proper sorrow; he should charge or exhort the parishioners, inspire in them a love for all that is good and well-pleasing to God. All this is not to be done in carnal zeal, but with true patience and long-suffering, with that quiet insistence upon the Word of God which carries conviction with it. It is self-evident, of course, that a pastor will neither deny as much as one tittle of Scriptures for the sake of a false peace, nor will he neglect to make use of all kindness and fairness in dealing even with obstinate cases.

Patience is all the more necessary in the holy office since the future is sure to bring peculiar difficulties: For there will be a time when they will not offer their ears to wholesome doctrine, but according to their own lusts they will accumulate teachers, having an itching hearing. This is certainly a characteristic of the day and age in which we are living. People do not care for wholesome doctrine, for the sound teaching of the Word of God, they are impatient with the “old-time religion. ” The doctrine of the vicarious satisfaction through the blood of Jesus Christ is called “blood theology,” faithful admonitions and warnings are denounced as antiquated pietism. People of this stamp therefore try to suit their erring fancies, try to please their own desires by heaping up, by accumulating teachers to themselves; not satisfied with one strange preacher, they will be on the lookout for many, as the notion strikes them. They run from one church, from one evangelist, from one exhorter to the other. Instead of doctrinal sermons they want amusement, instead of the wholesome food which their souls need they want the light confectionery that too many religious mountbanks are only too willing to offer them. Their hearing is never satisfied, they are always aching and itching for something new.

The result is inevitable: And from the truth indeed they will turn away then ears, but to fables they shall be turned. That is the result of this everlasting itch for something new, of the aversion for the truth of God’s Word. Their ears lose the ability to enjoy proper instruction: they are so absolutely lost in the maze of their various errors that they are unable to find their way back to the truth. They forsake the right way which leads to salvation, and seek satisfaction in fables and myths, in various unedifying speculations. It is hard indeed to understand how people that have had the sound spiritual food of evangelical preaching can find any enjoyment in the shallow and insipid material which human wisdom can at best offer, but it seems to be a part of God’s judgment upon those that despise His Word: God finally gives them up to the foolishness of their own mind that they can no longer know the truth. See Pro 28:9; Jer 2:13; Jer 17:13.

Over against such foolishness Timothy should maintain his sound common sense in spiritual matters: Thou, however, be vigilant, suffer the evil, perform the work of an evangelist, fulfill thy ministry. Just at the time when the whole world seems to be going mad, when people in general seem to be under the influence of some evil power, some strange intoxication, then the Christians, and especially the true pastors, should maintain their vigilant self-possession; with clearness of view and judgment use all possible caution. At the same time one must be prepared to suffer wrong at such a period, in such a crisis. For every one that refuses to join in the general giddiness must expect enmity and tribulation on account of his stand. The charge against the faithful Christians that they are the enemies of human society is made also in our days. Simply and quietly, therefore, the Christian preacher and teacher will continue in his work as evangelist, he will preach the Gospel, he will make every attempt to spread the message of salvation in Christ Jesus. Thus Timothy, who had for many years been such an evangelist or missionary, thus every pastor will fulfill his ministry, will perform that which the duties of his office lay upon him. There must be no neglect of duties, since the utmost faithfulness is expected of the servant of the Word, such as must be learned daily in the school of the Holy Spirit.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

2Ti 4:1

In the sight of God, and of Christ Jesus for therefore before God and the Lord Jesus Christ, A.V. and T.R.; and by for at, A.V. and T.R. I charge thee (); as 2Ti 2:14 and 1Ti 5:21 (where see note). The words , wanting in some of the best manuscripts, are “rejected by Griesbach, Tischendorf, Lachmann,” and by Huther, Alford, Ellicott, and others. The chapter opens rather abruptly without the connecting “therefore.” And by his appearing and his kingdom. The reading of the T.R., …., “at his appearing and kingdom,” makes such excellent sense, and is in such perfect accordance with the usual grammar, and with the usual connection of events, that it is difficult not to believe that it is the right reading (see Mat 27:15, , “at the feast;” , “on every sabbath;” Act 13:27, , “in the day;” Heb 3:8 for the grammar; and the universal language of Scripture and the Creeds connecting the judgment with the Lord’s appearing and kingdom). On the other hand, the reading is almost impossible to construe. No two commentators scarcely are agreed how to do so. Some take as the object governed by as in the LXX. of Deu 4:26, “I call to witness Christ’s epiphany and kingdom,” taking in two senses or two constructions. Others take them as the accusatives of the things sworn by, “I charge thee before God and Jesus Christ, and by his epiphany and kingdom,” as Mar 5:7, , “by God;” Act 19:13, , “by Jesus;” 1Th 5:27, , “by the Lord.” But how awkward such a separation of the thing sworn by from the verb is, and how unnatural it is to couple with the two ideas, “before God” and “by Christ’s epiphany,” and how absolutely without example such a swearing by Christ’s epiphany and kingdom is, nobody needs to be told. Others, as Huther, try to get over part at least of this awkwardness by taking the two ‘s as “both:” “by both his epiphany and his kingdom.” Ellicott explains it by saying that as you could not put “the epiphany and the kingdom” in dependence upon (as if they were persons like God and Christ), they “naturally pass into the accusative.” But surely this is all thoroughly unsatisfactory. The T.R. is perfectly easy and simple. Appearing (); 1Th 5:8; 2Ti 1:10; 2Th 2:8; 1Ti 6:14; Tit 2:13. His kingdom. So in the Nicene Creed: “He shall come again with glory to judge both the quick and the dead: whose kingdom shall have no end” (comp. Mat 25:31, followed by the judgment).

2Ti 4:2

Teaching for doctrine, A.V. Preach the Word ( ). It is impossible to exaggerate the dignity and importance here given to preaching by its being made the subject of so solemn and awful an adjuration as that in 2Ti 4:1 (compare the designation of which St. Paul gives to himself in 1Ti 2:7; 2Ti 1:11). Be instant (). The force of the exhortation must be found, not in the verb itself taken alone, but by coupling closely with it. Be at your work, attend to it always, in and out of season; let nothing stop you; be always ready, always at hand. Reprove (); see 2Ti 3:16, note (comp. Mat 18:15; Eph 5:11; 1Ti 5:20). Generally with the idea of bringing the fault home to the offender. Rebuke (); a stronger word than , implying more of authority and less of argument (Mat 8:26 : Mat 17:18; Luk 19:39; Jud Luk 1:9, etc.). Exhort (). Sometimes the sense of “exhort,” and sometimes that of “comfort,” predominates (see 1Ti 2:1; 1Ti 6:2, etc.). Every way of strengthening and establishing souls in the fear and love of God is to be tried, and that with all long suffering and teaching. (For , see 2Ti 3:10, note.) For “teaching” or “doctrine” (), St. Paul more frequently uses in the pastoral Epistles (1Ti 1:10; 1Ti 4:6, 1Ti 4:13, 1Ti 4:16; 1Ti 5:17; 1Ti 3:10, 1Ti 3:16, etc.); but there does not seem to be any great difference of meaning. Possibly points more to the act of teaching. The use of it here, coupled with “long suffering,” directs that the man of God, whether he preaches, reproves, rebukes, or exhorts, is always to be a patient teacher of God’s Word and truth.

2Ti 4:3

The sound for sound, A.V.; having itching ears, will heap to themselves teachers after their own lusts for after their own lusts shall they heap to themselves teachers, having itching ears, A.V. The sound ( ). Nothing is gained by the addition of the article in English. The phrase, , is characteristic of the pastoral Epistles, having arisen, no doubt, from the growth of heresy (see 1Ti 1:10; 1Ti 6:3. 2Ti 1:13; Tit 1:9, Tit 1:13; Tit 2:1; also Tit 2:8). In classical Greek, is frequently applied to words, sentiments, advice, etc., in the sense of “sound,” “wise;” and is also applied to the mind and character. Endure (); usually, as Bishop Ellicott observes, applied by St. Paul to persons as the object, as elsewhere in the New Testament (Mat 17:17; Act 18:14; Eph 4:2, etc.); but not invariably (see 2Th 1:4; so too Heb 13:22). In classical Greek, , followed by persons or things, usually governs an accusative case, if any, but a genitive frequently in Plato. Having itching ears ( ); only here in the New Testament. The phrase, , is ascribed by Plutarch to Plato (Alford), “scratching the (itching) ear;” , “to tickle the ears” (Lucian); (Philo, ap. Ellicott). The verb (i.q. ) means “to scratch;” “to tickle,” and in the passive “to itch.” Will heap to themselves (); a contemptuous word (found only here in the New Testament, and nowhere in early classical Greek), implying the indiscriminate multiplication of teachers (compare our use of “exaggerate”). The simple occurs in 2Ti 3:6. After their own lusts. The measure of the number or the quality of their self-chosen teachers will be their own insatiable and ever-varying fancies and mental appetites, not the desire to be taught God’s truth by teachers sent from God. Compare Jeroboam’s conduct in ordaining a feast “in the mouth which he had devised of his own heart” (1Ki 12:33).

2Ti 4:4

Will turn for they shall turn, A.V.; turn aside for shall be turned, A.V. Will turn away, etc. The sober, sound doctrine of the Word of God, teaching self-discipline, humility, and purity of heart and life, will not assuage their itching ears, and therefore they will turn away from it, and go after more congenial fablesthose taught by the heretics. Turn aside (); as 1Ti 1:6, note. Fables (); see 1Ti 1:4; 1Ti 4:7; Tit 1:14; 2Pe 1:16 (on the Jewish origin of these fables, see Bishop Ellicott’s note on 1Ti 1:4).

2Ti 4:5

Be thou sober for watch thou, A.V.; suffer hardship for endure afflictions, A.V.; fulfil for make full proof of, A.V. Be thou sober (); as 1Th 5:6, 1Th 5:8; 1Pe 1:13; 1Pe 4:7; 1Pe 5:8. The adjective occurs in 1Ti 3:2 (where see note), 11; Tit 2:2. Here “Be sober in all things” clearly does not refer to literal sobriety, which Timothy was in little danger of transgressing (l Timothy 5:23), but comprehends clearness, calmness, steadiness, and moderation in all things. Suffer hardship (); as 2Ti 2:3 (T.R.) and 9. An evangelist (); one whose business it is to preach the gospel, according to Mat 11:5. The verb , “to preach the gospel,” and , “the gospel,” are of very frequent use in the New Testament. But , an evangelist. occurs elsewhere only in Act 21:8 and Eph 4:11. Fulfil thy ministry. This is rather a weak rendering of the Greek ,, adopted also in the R.V. of Luk 1:1. The verb occurs elsewhere in Luk 1:1; Rom 4:21; Rom 14:5, and Rom 14:17 of this chapter. The phrase is metaphorical, but it is uncertain whether the metaphor is that of a ship borne along by full sails, or of full measure given. If the former is the metaphor, then the derived meaning, when applied to persons, is that of full persuasion, entire and implicit faith, which carries men forward in a bold and unwavering course; or, when applied to things, that of being undoubtedly believed. But if the metaphor is taken from “bringing full measure;” then the sense in the passive voice when applied to persons will be “to be fully satisfied,” i.e. to have full assurance, and, when applied to things, “to be fully believed” (Liddell and Scott). Applying the last metaphor to the passage before us, the sense will be “discharge thy ministry to the fall.” Let there be no stint of ministerial labour, but carry it out in its completeness, and to the end.

2Ti 4:6

Already being offered for now ready to be offered, A.V.; come for at hand. A.V. I am already being offered. The is emphatic, in contrast with the of 2Ti 4:5 : “Thou, who hast still life before thee, suffer hardship, do the work of an evangelist, make full proof of thy ministry. I can do so no longer, for my martyrdom has already commenced, and my end is close at hand. Thou must take my place in the great conflict.” Am being offered (); am being poured out, as the drink offering, or libation, is poured out. St. Paul uses the same figure in Php 2:17, where he couples it with the sacrifice and service (or offering up) of the faith of the Philippians by himself as the priest, and looks upon the pouring out of his own life as the completion of that sacrifice (see Ellicott on Philippians). “The libation always formed the conclusion of the sacrifice, and so the apostle’s martyrdom closed his apostolic service” (Huther), which had been a continual sacrifice, in which he had been the ministering priest (Rom 15:16). So that the use of here exactly agrees with that in Php 2:17. “My sacrificial work,” St. Paul says,” being now finished and ended, I am performing the last solemn act, the pouring out of my own life in martyrdom, to which I shall pass out of the prison where I now am.” The time of my departure ( ). The word is found nowhere else in the New Testament, but St. Paul uses the verb , “to depart,” in Php 1:23, where, the verb being in the active voice, the metaphor clearly is from weighing anchor, as in common use in classical Greek; hence simply “to depart.” The classical use of rather favours the sense, either of” release” or of ” dissolution.” But St. Paul’s use of in Php 1:23, and the frequent use of the same verb in the LXX. and by Josephus, in the sense of “to depart,” favours the rendering of by “departure,” as in the A.V. and R.V. Is come; rather, is at hand (); the same verb as in Php 1:2. (On the difference between (“is come”) and (“is at hand”), see Alford on 2Th 2:2, and comp. Act 22:20.)

2Ti 4:7

The for a, A.V.; the for my, A.V. I have fought the good fight; as 1Ti 6:12 ( ), meaning that, however honourable the contests of the games were deemed, the Christian contest was far more honourable than them all. The word “fight” does not adequately express by agora, which embraces all kinds of contestschariot race, foot race, wrestling, etc. “I have played out the honourable game” would give the sense, though inelegantly. The course ( ); Act 13:25; Act 20:24. The runner in the race had a definite , or course to run, marked out for him. St. Paul’s life was that course, and he knew that he had run it out. I have kept the faith. St. Paul here quits metaphor and explains the foregoing figures. Through his long eventful course, in spite of all difficulties, conflicts, dangers, and temptations, he had kept the faith of Jesus Christ committed to him, inviolable, unadulterated, whole, and complete. He had not shrunk from confessing it when death stared him in the face; he had not corrupted it to meet the views of Jews or Gentiles; with courage and resolution and perseverance he had kept it to the end. Oh! let Timothy do the same.

2Ti 4:8

The for a, A.V.; to me for me, A.V.; only to me for to me only, A.V.; also to all them for unto all them also, A.V.; have loved for love. Henceforth (); as Heb 10:13. The work of conflict being over, it only remains to receive the crown. The crown of righteousness means that crown the possession of which marks the wearer as righteous before God. The analogous phrases are, “the crown of glory” (1Pe 5:4) and “the crown of life” (Jas 1:12; Rev 2:10). The righteousness, the glory, and the life of the saints are conceived as displayed in crowns, as the kingly dignity is in the crown of royalty. The righteous Judge (). In Act 10:42 the Lord Jesus is said to be ordained of God . “the Judge of quick and dead;” and in Heb 12:23 we read, , “God the Judge of all.” But nowhere else, either in the Old Testament or the New Testament, is this term applied directly either to God or to Christ. Surely its use here is influenced by the preceding metaphor of the and the and the ; and “the righteous Judge” is the impartial , or “judge,” who assigned the prizes at the games to those who had fairly won them. And this is the proper meaning of , “the umpire,” applied, especially at Athens, to the “judges” at the poetic contests (Liddell and Scott). Thucydides contrasts the and the ; Aristophanes the and the , the “spectators;” and the word “critic” is derived from this meaning of and . The whole picture is that of the apostle running his noble race of righteousness to the very end, and of the Lord himself assigning to him the well earned crown of victory in the presence of heaven and earth assembled for the solemnity of that great day. That have loved his appearing. It will be a characteristic of those who will be crowned at that day that all the time they were lighting the good fight they were looking forward with hope and desire for their Lord’s appearing and kingdom. “Thy kingdom come” was their desire and their petition. They will be able to say at that day, “So, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation” (Isa 25:9). His appearing; as in Heb 12:2.

2Ti 4:9

Do thy diligence (); see 2Ti 2:15, note. St. Paul’s affectionate longing for Timothy’s company in present danger and desertion is very touching. (For the chronological bearing of this passage, see Introduction.)

2Ti 4:10

Forsook for hath forsaken, A.V.; went for is departed, A.V.; to for unto, A.V. (twice). Demas. Nothing more is known of Demas than what is gathered from the mention of him in Col 4:14 and Phm 1:24. We learn from those passages that he was a fellow labourer of the apostle, and it is remarkable that in them both he is coupled, as here, with Luke and Mark (Col 4:10). (See Introduction.) Having loved this present world. It would appear from this that Demas had not the faith or the courage to run the risk of sharing St. Paul’s imminent martyrdom at Rome, but left him, while he was free to do so, under pretence of an urgent call to Thessaloniea; just as Mark left Paul and Barnabas (Act 13:13). But there is no ground to believe that he was an apostate from the faith. The coupling together of Demas and Aristarchus in Phm 1:24 suggests that Demas may have been a Thessalonian, as we know that Aristarchus was (Act 20:4). Demas is thought to be a shortened form of Demarchus. If so, we have a slight additional indication of his being a Thessalonian, as compounds with archos or arches would seem to have been common in Thessalonica (compare Aristarchus and , Act 17:6, Act 17:8). Crescens (); only mentioned here. It is a Latin name, like , Pudens, in Phm 1:21. There was a cynic philosopher of this name in the second century, a great enemy of the Christians. The tradition (‘Apost. Constit.,’ 7.46) that he preached the gospel in Galatia is probably derived from this passage. Titus, etc. The last mention of Titus, not reckoning the Epistle to Titus, is that in 2Co 12:18, from which it appears that St. Paul had sent him to Corinth just before his own last visit to that city. How the interval was filled up, and where Titus passed the time, we know not. He is not once named in the Acts of the Apostles, nor in any of St. Paul’s Epistles written during his first imprisonment. But we gather from Tit 1:5 that he accompanied St. Paul to Crete, presumably after the apostle’s return from Spain; that he was left there for a time to organize the Church; that later he joined the apostle at Nicopolis (Tit 3:12),and, doubtless by St. Paul’s desire, went to Dalmatia, as mentioned in this tenth verse. And here our knowledge of him ends. Tradition pretty consistently makes him Bishop of Gortyna, in Crete, where are the ruins of a very ancient church dedicated to St. Titus, in which service is occasionally performed by priests from the neighbourhood (Dean Howson, in ‘Dict. of Bible:’ art. “Titus”).

2Ti 4:11

Useful for profitable, A.V.; ministering for the ministry, A.V. Luke; probably a shortened form of Lucanus. Luke was with St. Paul in his voyage to Rome (Act 27:1; Act 28:11, Act 28:16), and when he wrote the Epistles to the Colossians and Philemon (Col 4:14; Phm 1:4), having doubtless composed the Acts of the Apostles during St. Paul’s two years’ imprisonment (Act 28:30). How he spent his time between that date and the mention of him here as still with St. Paul, we have no knowledge. But it looks as if he may have been in close personal attendance upon him all the time. if he had been permitted to write a supplement to the Acts, perhaps the repeated “we” would have shown this. Take Mark. Mark had apparently been recently reconciled to St. Paul when he wrote Col 4:10, and was with him when he wrote Phm 1:24. We know nothing more of him till we learn from this passage that he was with or near to Timothy, and likely to accompany him to Rome in his last visit to St. Paul. He is mentioned again in 1Pe 5:13, as being with St. Peter at Babylon. The expression, “take” (), seems to imply that Timothy was to pick him up on the way, as the word is used in Act 20:13, Act 20:14; and, though less certainly, in Act 23:31. He is useful to me, etc. (); as Act 2:21 (where see note). This testimony to Mark’s ministerial usefulness, at a time when his faithfulness and courage would be put to a severe test, is very satisfactory. For ministering ( ). It may be doubted whether here means “the ministry,” as in the A.V. and 1Ti 1:12, or, as in the R.V., more generally “for ministering,” i.e. for acting as an assistant to me in my apostolic labours. The words, “to me,” favour the latter rendering. The sense would then be the same as that of the verb in Act 19:22, where we read that Timothy and Erastus “ministered unto him,” i.e. to St. Paul, and that of applied to Mark in Act 13:5.

2Ti 4:12

But for and, A.V.; sent for have sent, A.V. Tychicus was with St. Paul when he wrote the Epistle to the Colossians (Col 4:7), as was also Timothy (Col 1:1). The presence of Luke, Timothy, Tychicus, Mark, with Paul now, as then, is remarkable (see verse 10, note). I sent to Ephesus. Theodoret (quoted by Alford, ‘Proleg. to 2 Timothy,’ ch. 9. sect. 1) says, “It is plain from this that St. Timothy was not at this time living at Ephesus, but somewhere else.” And that certainly is the natural inference at first sight. But Bishop Ellicott suggests the possibility of Tychicus being the bearer of the First Epistle to Timothy, written not very long before, and this being merely an allusion to that well known fact. Another and more probable idea is that he was the bearer of this Epistle, that the object of his mission, like that of Artemas (Tit 3:12), was to take Timothy’s place at Ephesus during Timothy’s absence at Rome, and that he is thus mentioned in the Epistle in order to commend him to the reverent regard of the Ephesian Church (Wordsworth). It is argued against this that would have been the more natural expression after the analogy of Col 4:7 and Tit 3:12. But this objection would be removed if we suppose that the Epistle was sent by another hand, and that it was very possible that Timothy might have started for Rome before Tychicus could arrive at Ephesus. He might have orders to visit Corinth or Macedonia on his way. (For the arguments for and against Timothy being at Ephesus at this time, see Alford’s ‘Proleg.,’ as above.)

2Ti 4:13

Bring when thou comest for when thou comest bring with thee, A.V.; especially for but especially, A.V. The cloke ( , more properly written ); the Latin paenula, the thick overcoat or cloke. Only here in the New Testament. Some think it was the bag in which the books and parchments were packed. The parchments ( ). This, again, is a Latin word. It occurs only here in the New Testament. They would probably be for the apostle to write his Epistles on. Or they may have been valuable manuscripts of some kind. In 2Ti 4:20 we learn that St. Paul had lately been at Miletus; and in 1Ti 1:3 that he was then going to Macedonia. Tress would be on his way to Macedonia, Greece, and Rome (Act 16:8, Act 16:9, Act 16:11), as it was on the return journey from Macedonia to Miletus (Act 20:5, Act 20:15). It should further be observed that the journey here indicated is the same as that referred to in 1Ti 1:3, which confirms the inevitable inference from this chapter that St. Paul, on his way to Rome from Miletus, whither he had come from Crete (Tit 1:5), passed through Tress, Macedonia, and Corinth (1Ti 1:20), leaving Timothy at Ephesus. (See Introduction.)

2Ti 4:14

Will render to him for reward him, A.V. and T.R. Alexander; apparently an Ephesian, as appears by the words, “of whom be thou ware also.” It seems probable, though it is necessarily uncertain, that this Alexander is the same person as that mentioned in 1Ti 1:20 as “a blasphemer,” which agrees exactly with what is here said of him, “he greatly withstood our words” (comp. Act 13:45, “contradicted the things which were spoken by Paul, and blasphemed”). He may or may not be the same as the Alexander named in Act 19:33. Supposing the Alexander of 1Ti 1:20 and this place to be the same, the points of resemblance with the Alexander of Act 19:33 are that both resided at Ephesus, that both seem to have been Christians (see note on 1Ti 1:20), and both probably Jews, inasmuch as 1Ti 1:1-20 relates entirely to Jewish heresies (1Ti 1:4, 1Ti 1:7, 1Ti 1:8), and Act 19:33 expressly states that he was a Jew. The coppersmith ( ; only here in the New Testament); properly, a coppersmith, but used generally of any smithsilversmith, or goldsmith, or blacksmith. Did me much evil ( ). This is a purely Hellenistic idiom, and is found in the LXX. of Gen 1:15, Gen 1:17; Song of the Three Children, 19; 2 Macc. 13:9. In classical Greek the verb , in the middle voice, “to display,” can only be followed by a subjective quality, as “good will,” “virtue,” “long suffering,” an “opinion,” and the like (see Alford, in loc.). And so it is used in 1Ti 1:16; Tit 2:10; Tit 3:2. The question naturally arisesWhen and where did Alexander thus injure St. Paul?at Ephesus or at Rome? Bengel suggests Rome, and with great probability. Perhaps he did him evil by stirring up the Jews at Rome against the apostle at the time of “his first defence;” or by giving adverse testimony before the Roman tribunal, possibly accusing him of being seditious, and bringing up the riot at Ephesus as a proof of it; or in some other way, of which the memory has perished. Will render. The R.T. has the future, for the optative , “a late and incorrect form for “ (Ellicott, in loc.).

2Ti 4:15

Withstood for hath withstood, A.V. Of whom be thou ware ( ). This is the proper construction in classical Greek, the accusative of the person or thing, after . But it is only found in Act 21:25. In Luk 12:15 the equally correct phrase, , is used. The inference from this caution to Timothy is that Alexander had left Rome and returned to his native Ephesus. The Jews were always on the move. He greatly withstood our words (). For an exactly similar use, see Act 13:8, where Elymas “withstood” Paul and Barnabas; and 2Ti 3:8, where Jannes and Jambres “withstood” Moses. In this case we may be sure that Paul, in pleading for his life, did not omit to preach the gospel to his Gentile audience. Alexander tried to refute his words, not without effect. The apostle says “our words” (not “my words”), perhaps to associate with himself those other Christians who were with him. It certainly cannot mean “yours and mine,” as Timothy was not with him when the “words” were spoken.

2Ti 4:16

Detente for answer, A.V.; no one took my part for no man stood with me, A.V.; all for all men, A.V.; may it not for I pray God it may not, A.V.; account for charge, A.V. Defence (). “The technical word in classical Greek for a defence in answer to an accusation;” as Act 22:1 (where see note for further illustration), and Php 1:7. Took my part; R.T., for T.R., which occurs elsewhere in the New Testament only in Luk 23:48, in a somewhat different sense. The simple is very common in the New Testament, but nowhere in the technical sense in which it is used here. In classical Greek both forms are common in the sense of “coming to aid,” “standing by any one,” “assisting.” Here it represents the Latin assistere or adesse in its technical sense of “standing by” an accused person as friend or assistant, to aid and abet them in their defence. Powerful men sometimes brought such a multitude of assistants as to overawe the magistrate, as Orgetorix the Helvetian, when summoned to trial, appeared with ten thousand followers, and so there was no trial. Paul, like his Lord and Master, of whom it is written, “All his disciples forsook him and fled,” had no one to stand with him in his hour of need.

2Ti 4:17

But for notwithstanding, A.V.; by for with, A.V.; through for by, A.V.; message for preaching, A.V.; proclaimed for known, A.V. Stood by me ( ); as in Act 27:23; Rom 16:2 (where see also the use of , a helper). means simply to stand by the side of a personto be present. But, like , it acquires the meaning of standing by for the purpose of helping. The contrast between the timid faithless friends who failed him like a deceitful brook (Job 6:15), and the faithfulness of the Lord who was a very present Help in trouble, is very striking. Strengthened me ( ); see 1Ti 1:12, note, and Act 6:8. The message (). The A.V. preaching is far better. St. Paul means that gospel which he was commissioned to preach, and which tie did preach openly in full court when he was on his trial (see Act 6:15, note). Might be fully proclaimed (); see 2Ti 4:5, note; and comp. Rom 15:19. All the Gentiles might hear (comp. Php 1:12-14). The brave, unselfish spirit of the apostle thinking more of the proclamation of the gospel than of his own life, is truly admirable. I was delivered out of the mouth of the lion. Surely there can be no doubt that, as Bengel says, this is a quotation from Psa 22:20, Psa 22:21. The verb , “I was delivered,” comes from the twentieth verse, “Deliver my soul from the sword,” and the phrase, , is found verbatim in Psa 22:21. The apostle means his deliverance from the executioner’s sword. In the next verse we find both the words and , and the whole tone of the psalm breathes the same spirit as the saying, “The Lord stood by me.” Dean Alford’s suggestion that the lion here is Satan, as in 1Pe 5:8, and the danger which the apostle escaped was not death, which he did not fear, but betraying the gospel under the fear of death, is ingenious, but rather far fetched, though not impossible. It may possibly have been part of what was in St. Paul’s mind.

2Ti 4:18

The Lord for and the Lord, A.V. and T.R.; will for shall, A.V.; save for preserve, A.V.; the glory for glory, A.V. Deliver me… save me (see preceding note). The language here is also very like that of the Lord’s Prayer: (Mat 6:13). Every evil work. Alford goes altogether astray in his remarks on this passage. Interpreted by the Lord’s Prayer, and by its own internal evidence, the meaning clearly is, “The Lord, who stood by me at my trial, will continue to be my Saviour. He will deliver me from every evil design of mine enemies, and from all the wiles and assaults of the devil, in short, from the whole power of evil, and will bring me safe into his own kingdom of light and righteousness.” There is a strong contrast, as Bengel pithily observes, between “the evil work” and “his heavenly kingdom.” A triumphant martyrdom is as true a deliverance as escape from death. Compare our Lord’s promise, “There shall not an hair of your head perish” (Luk 21:18 compared with Luk 21:16). St. Paul’s confidence simply is that the Lord would, in his own good time and way, transfer him from this present evil world, and from the powers of darkness, into his eternal kingdom of light and righteousness.

2Ti 4:19

House for household, A.V. Prisca and Aquila. Prisca is elsewhere always called Priscilla (Act 18:2, Act 18:18, Act 18:26; Rom 16:3; 1Co 16:19). A similar variation of names is seen in Drusa and Drusilla, Livia and Livella, etc. She is named before her husband, as here in Act 18:18; Rom 16:3. The mention of them here is in favour of Timothy being at Ephesus at this time, as Ephesus is one of the places where they were wont to sojourn (Act 18:19, Act 18:26). The house (as in A.V. Rom 1:16) of Onesiphorus (see Rom 1:16, Rom 1:18, note). This repetition of the “house of Onesiphorus” is almost conclusive as to the recent death of Onesiphorus himself.

2Ti 4:20

I left for have I left, A.V.; Miletus for Miletum, A.V. Erastus abode at Corinth. We learn from Rom 16:3 that Erastus was the chamberlain of Corinth, which accounts for his abiding there, lie was one of St. Paul’s companions in his missionary journey, and we learn from Act 19:22 that he was sent by St. Paul with Timothy into Macedonia just before the great riot at Ephesus. The mention of him here clearly indicates that St. Paul had gone from Troas, where he left his cloke, to Corinth on his way to Rome. Trophimus is first mentioned in Act 20:4, where we learn that he was an Asiatic, and more definitely in Act 21:29, that he was an Ephesian. He had travelled with St. Paul’s party from Macedonia to Troas, and thence to Miletus and Jerusalem, where we lose sight of him till we find him again in this passage journeying towards Rome with St. Paul and others, but stopped at Miletus by sickness. Miletus, not Miletum, is the correct form.

2Ti 4:21

Saluteth for greeteth, A.V. Do thy diligence (); see 2Ti 4:9 and 2Ti 2:15, note. Before winter; lest, when winter storms come, it be impossible to do so. St. Paul’s longing to have Timothy with him is apparent throughout. Eubulus; mentioned nowhere else. The name is not uncommon as a Greek name, and appears also in the patronymic Eubulides, and the female name Eubule. And Pudens, and Linus, and Claudia. Of these persons Linus is probably the same as is mentioned by Irenaeus and Eusebius as the first Bishop of Rome. Irenaeus (3:111, 3) says, “When the apostles, therefore, had founded the Church (of Rome) they entrusted the office () of the episcopate to Linus, of whom Paul makes mention in his Epistles to Timothy.” Eusebius (‘Ecc. Hist.,’ Ecc 3:2) says, “Linus was ordained the first Bishop of Rome ( ) after the martyrdom of Paul and Peter” (see, too, 4 of the same book). Some identify him with a certain Llin in Welsh hagiography, said to be the son of Caractacus. As regards Pudens and Claudia, nothing is known about them unless the very ingenious and interesting theory of Archdeacon Williams is true, which is necessarily very uncertain. According to this theory, Claudia is the foreign lady, a Briton, whose marriage with Pudens is spoken of by Martial in two epigrams, and who also bore the cognomen of Rufina. It is supposed that she was the daughter of the British king Cogidubnus, the ally of the Romans and of the Roman governor, Aulus Plautius, whose wife Pomponia is said by Tacitus to have been impeached of the crime of embracing a “foreign superstition,” which was probably Christianity. Cogidubnus appears by an ancient inscription now at Goodwood to have taken the name of the Emperor Claudius, being called Tiberius Claudius Cogidubnus, which would naturally lead to his daughter being called Claudia. And if further she was adopted by the wife of her father’s ally, the name Rufina would be accounted for, as a distinguished branch of the gens Pomponia bore the name of Rufus. And Martial’s epigram is addressed to “Rufus,” as one interested in the marriage. Claudia may either have learnt Christianity from Pomponia, or may have conveyed the knowledge of the gospel to her. On the other hand, the name of Pudens appears on the Goodwood inscription as having given, while still a heathen, a site for a temple of Neptune and Minerva, which was built “pro salute” of the imperial family under the authority of King Cogidubnuscuriously connecting him with the British king. It is probable that Pudens and Claudia were not yet married. Thus it will be seen that, while this theory is borne out by many coincidences, it cannot by any means be adopted as certain. Lewin warmly espouses the theory, but hesitates between Caractacus and Cogidubnus as the father of Claudia. Farrar rejects the whole theory “as an elaborate rope of sand”. If Linus was the son, and Claudia the daughter, of Caractacus, they would be brother and sister.

2Ti 4:22

The Lord for the Lord Jesus Christ, A.V. and T.R. The Lord be with thy spirit, etc. The manuscripts vary. The salutation as it stands in the R.T. is like the versicles, “The Lord be with you. A. And with thy spirit.” It is a peculiarity of the salutation here that it is doubleone to Timothy personally, ; the other to the Church, . 1Co 16:24 exhibits another variety. Grace (see 1Ti 6:21, note). The R.T. omits the “amen” at the end, as in 1Ti 6:21. Thus doses our last authentic account of this great apostle; these are, perhaps, the last words of him who wrought a greater change in the condition of mankind by his speech than any man that ever lived. All honour be to his blessed memory!

HOMILETICS

2Ti 4:1-8

The last charge.

The words of this chapter have the peculiar interest which attaches to the last words of one who was prominent above his fellow men, and they have this striking character, that the apostle, knowing that the time of his departure was at hand, when the great work of his life must cease as far as he was concerned, was intensely solicitous that the work should go on after his death with uninterrupted course and with undiminished force. It is one of the features of the holy unselfishness of St. Patti’s character that he was not anxious for the success of the gospel only as far as that success was connected with his own labours, and was the fruit of his own apostolic energy; but that the growth of Christ’s kingdom, and the increase of Christ’s Church, and the salvation of souls, were things that he intensely longed for for their own sake, and without the slightest reference to himself. Accordingly, in the words before us, he throws his whole soul into the task of urging Timothy to carry on the work of the ministry with a vigour equal to his own. By the most solemn motives. speaking as in the immediate presence of the great Judge of the quick and the dead, with the expectation of the great epiphany in full view, with all the glories of the mediatorial kingdom spread out before his mind’s eye, he urges him to the workthe ministerial work; the evangelistic work; the work in which Paul had spent his strength, and ungrudgingly used his splendid faculties; the work which is described in three words, “Preach the Word.” For these words do really comprehend all the details which are added. Go as God’s herald, and deliver to the people God’s messagehis message of abounding grace, his Word of pardon and forgiveness, his Word of love and reconciliation. Preach the Word which tells of Jesus Christ, of death to sin by his death upon the cross, of life to God by his resurrection from the dead. Preach the Word of holy obedience, of charity, and purity, and patience, and gentleness, and peace; the Word of like mindedness with Christ, of conformity to the will of God; the Word of truth and righteousness; the unerring Word, which is like God, and cannot lie. Preach the Word as erie who knows its worth and its power; as one who knows that the issues of life and death are bound up with it; as one who will brook no delay in preaching it. Preach it with special application to the varying needs of those who hear it. Reprove sin by its searching light. Rebuke offenders by its sharp two-edged blade. Exhort the weak and sluggish by its comforting and animating truths. Exemplify its excellence by the spirit in which you teach it. And be prepared for hardships and opposition and contradiction in your work. You may have to stand alone. You may see popular preachers all around you, leading astray silly souls by hundreds and thousands; tickling their ears with foolish fancies; ministering to their idle lusts; leading them away from the truth. But do thou “preach the Word.” Flinch not, shrink not, wince not. Do the work of an evangelist, faithfully, steadfastly, boldly. Fill my place; take up my work; witness for Christ as I have witnessed; suffer for Christ as I have suffered; and then join me in the kingdom of glory. Such is the tenor of the last apostolic charge. The Lord grant to his Church an unfailing succession of men to carry out its directions, and to fulfil it in its spirit and in its letter!

2Ti 4:9-22

“Orpah kissed her mother-in-law; but Ruth clave unto her.”

In this little social incident of some three thousand years ago, which may have passed at the time with little observation, we have a pithy and pregnant example set before us, with the usual searching wisdom of Holy Scripture, of the difference between friendship and friendship, religion and religion, according as they lie deep in the roots of the heart or merely lie on the surface. The contrast between Demas and Luke affords another example of this important difference. We may believe that Demas had faith in Christ, and also that he had a measure of friendship for St. Paul. We need not suppose that, when he was a “fellow worker” with St. Paul in the good work of evangelizing the world, when he was his companion with Luke and others during his first imprisonment at Rome, and travelled with him again Romewards, he was playing the hypocrite, and that he was either false in his profession of faith to the Lord Jesus or of attachment to his apostle. But neither his faith nor his friendship had been put to a severe test. The force of St. Paul’s character had hitherto borne him along like an impetuous torrent, he had confidence in his star; he felt sure, perhaps, that the cause which Paul espoused would triumph; and no difficulties had arisen sufficient to make him waver in his purpose. But suddenly all was changed. This second imprisonment, with its ominous trial, with the defection of the Asiatic Christians, and the desertion of friends, had altered the whole aspect of affairs. Instead of the triumphs of the faith and the supremacy of the great apostle, he saw the probability of a cruel death for St. Paul and his nearest companions. The trial was too great for his weak faith and his superficial friendship. Without denying Christ, and without withdrawing from his outward attachment to St. Paul, we can fancy him, perhaps, with protestations of undiminished love, and regrets at the necessity which called him away, hurrying off to Thessalonica, his native place. But Paul felt it to be, what it was, a desertion. “Orpah kissed her mother-in-law; but Ruth clave unto her.” In the words, “Only Luke is with me,” we see the different stamp both of his faith and of his friendship. Luke the physician was as loving as he was loved. With admirable fidelity and unshaken constancy, he had followed his great master from Philippi to Troas, and from Troas to Jerusalem. In the graphic narratives of St. Paul’s trials before the Sanhedrim, before Felix, before Festus and Agrippa; in his account of the shipwreck and of the arrival at Rome,we trace his presence at all those eventful scenes. Through the two whole years of imprisonment he had never left him. And now that the end of that great career was drawing nigh, and the clouds were gathering up and darkening the evening of that glorious life, and various sorrows were thickening around that noble spirit, we read still, not in the inferences of Luke’s modest narratives, but in the testimony of St. Paul himself, “Only Luke is with me.” “Ruth clave unto her.” “Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God The Lord do so to me, and more also, if aught but death part me and thee.” We see, too, how he who had recorded in such graphic words “all that Jesus began both to do and teach, until the day in which he was taken up,” had imbibed the spirit of his Divine Master. He had not taught others to know Jesus Christ, without coming to the knowledge of him himself. And so his faith was firm in that day of shaking. He was ready to lose his life that he might gain it; and he stands before us, not only as the evangelist who teaches and delights us, but as the strong believer and the faithful friend, whose example is as persuasive as his words.

HOMILIES BY T. CROSKERY

2Ti 4:1, 2Ti 4:2

A solemn charge to Timothy to make full proof of his ministry.

The prospect of his approaching death led the apostle to address his young disciple with deep and earnest feeling.

I. THE SOLEMN ADJURATION. “I charge thee in the sight of God, and of Christ Jesus, who shall judge the quick and the dead, and by his appearing and his kingdom.” The object of the apostle is to impart to Timothy a solemn sense of responsibility in the discharge of his ministry.

1. All preachers must one day give an account of their stewardship. Such a thought ought to stimulate them to greater faithfulness.

2. Their responsibility is to God and Jesus Christ, who are Witnesses of their work, as they have made them good ministers of the New Testament.

3. Jesus Christ is the Judge of the two classes of living and dead saints, who in the last day shall appear before his judgment seat. All judgment is committed to him, and he will exercise it righteously.

4. The judgment will take place at “his appearing and his kingdom;” that is, at his second coming.

5. The reward of fidelity is also held out to faithful servants in connection with the glory of“ his kingdom.“

II. THE DUTIES OF THE FAITHFUL MINISTER. “Preach the Word; be instant in season, out of season; reprove, rebuke, exhort, with all long suffering and teaching.”

1. His first and pre-eminent duty is to preach the gospel, because it is the power of God to salvation. There is no injunction to administer the sacraments, though that would be included in his duties. There is nothing, therefore, to justify the higher place which Tractarians assign to the sacraments beside the Word. It is a significant fact that the success of the apostles, as recorded in the Acts, is never once attributed to the sacraments, but always to the Word.

2. The minister must have an earnest urgency in every part of his work. He must create opportunities where he cannot find them; he must work at times both convenient and inconvenient to himself; he must approach the willing opportunely and the unwilling inopportunely.

3. He must reprove, or convince, those in error as to doctrine.

4. He must rebuke the unruly, or immoral in life.

5. He must “exhort with all long suffering and teaching“exercising due patience, and using all the resources of a sanctified understanding, to encourage men to keep to the ways of good doctrine and holiness.T.C.

2Ti 4:3, 2Ti 4:4

The waywardness and restiveness of so called Christians afresh incentive to fidelity in ministers.

This is an argument from the future to tell upon present duty.

I. THE REASON OF THE APOSTASY. “For the time will come when they will not endure the sound doctrine.”

1. The gospel doctrine is sound, because it necessitates a holy life, and holds the gratification of sinful passions to be inconsistent with the hopes of salvation.

2. Evil men cannot endure it, because it is so opposed to the corruption of human nature, and therefore treat it with neglect, if not with contempt.

3. The apostle foresees the growth of evil in the Church, and therefore seeks to prepare ministers to war against it.

II. THE EFFECT OF THIS MORAL DISGUST AT THE GOSPEL. “But, having itching ears, will heap to themselves teachers after their own lusts.”

1. They will not discard the ministry absolutely. They will only exchange one class of ministers for another. But they will vastly multiply the number of their religious guides.

2. The itch for novelty led to the multiplication of teachers. They were fickle, unsettled, and uneasy. They wanted to hear new things or smooth things, such as would reflect the caprices of a corrupt nature.

3. The reason for the whole rabble of teachers that they gathered to themselves is to be found in their wish to have their fancies gratified”after their own lusts.” They wanted indulgent guides, who would flatter the pride of human nature, and not lay too great a stress upon the importance of a holy life. The sound doctrine was necessarily allied to a pure morality.

III. THE RETRIBUTION THAT AWAITS ON SUCH A PERVERSION OF JUDGMENT. “And will turn away their ears from the truth, and turn aside unto fables.”

1. It is a solemn fact in Divine providence, that when men do not like to return to the knowledge of the truth, God gives them up to a reprobate mind, so that they lose all relish for sound doctrine.

2. It is an equally solemn fact that, if the truth is repudiated, the heart will not therefore cease to exercise itself about religious concerns. The heart cannot long remain empty. Fables rush in to occupy the place which denies a footing to truth, just as infidelity has a vacuum-creating power, which superstition immediately rushes in to fill up. What a waste of soul!profitless fables taken in exchange for soul-saving truth!T.C.

2Ti 4:5

The duty of Timothy in trying times.

I. “BUT BE THOU SOBER IN ALL THINGS.”

1. The presence of false teachers necessitated a wakeful attitude, a constant presence of mind, a quick discernment of opportunities for advancing the truth.

2. There ought to be a consistently sober and watchful care extending through the whole life of the minister, who has to “give account of souls.”

II. “SUFFER HARDSHIP.”

1. If the minister fears the anger of men, he will not be faithful to God.

2. There is a reward for brave suffering. (1Ti 2:3-12.)

3. The example of the apostle‘s life was ever before Timothy as a powerful incentive to endurance. (1Ti 3:10-12.)

III. “DO THE WORK OF AN EVANGELIST.”

1. There was a separate class of officers called evangelists in the apostolic Church (Eph 4:11), whose special business was to break new ground in the open fields of heathenism or the narrower confines of Judaism. They preached the gospel, while pastors shepherded the flocks. But we are not to suppose that pastors did not also “do the work of an evangelist.” They had saints and sinners under their care in all places.

2. As Timothy had been lately occupied in organizing the Church life of Ephesus, the admonition was not needless that he should henceforth devote himself to the direct work of evangelization, as the best antidote to heresy and impiety.

IV. “MAKE FULL PROOF OF THY MINISTRY.” This was to be done:

1. By constant labours.

2. By unswerving faithfulness to God and man.

3. By efforts to save sinners and edify saints, which were seen to be successful. Such a man fulfils his ministry, for he seeks not his own things, but the things of Christ.T.C.

2Ti 4:6-8

The nearness of the apostle’s death, and his prospects in connection with it.

He urges Timothy to increased zeal on account of his own approaching departure.

I. THE IMMINENCE OF HIS DEATH. “For I am already being offered, and the time of my departure is at hand.”

1. Mark the calmness with which the apostle contemplates a violent death. There is no tremor, or hurry, or impatience in his last days. The language is singularly composed. He knew that Nero would soon put an end to his life, for that monster of cruelty and crime was even then striking out wildly against the Christians. Nothing but an assured hope and a living faith could maintain the spirit in such trying circumstances.

2. The apostle is not too preoccupied with his own approaching sufferings to forget the cause for which he is now about to surrender his life. He is now more urgent than ever in his instructions to Timothy.

II. THE HAPPY RETROSPECT OF A USEFUL LIFE. “I have fought the good fight, I have finished the course, I have kept the faith.”

1. The good fight ended.

(1) Every Christian is a soldier.

(2) He has to fight against the threefold enmity of the world, the flesh, and the devil.

(3) He overcomes through faith as his sole weapon (1Jn 5:4, 1Jn 5:5).

(4) There is a limit to the duration of the fight. Death ends it.

2. The race ended.

(1) It is a long race;

(2) a wearying race;

(3) yet a glorious race, because it has a happy ending.

3. The faith preserved.

(1) It is a precious deposit placed in our hands (2Ti 1:14).

(2) Errorists of all sorts are continually striving to wrest it out of our hands by their specious sophistries.

(3) Believers keep it safest who treasure it in their hearts as well as their minds.

III. THE BLESSED PROSPECTS IN STORE FOR HIM. “Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing.”

1. The reward. “The crown of righteousness.”

(1) It was the symbol of excellence and glory.

(2) It was a recognition of the righteousness of the wearer.

It was not a crown of ambition. It was not won by inflicting miseries on the human race.

2. The certainty and manner of its bestowal.

(1) It is laid up in reserve securely for its wearers.

(2) It is conferred

(a) as matter of grace, for the Judge “awards” it of grace; and

(b) as matter of righteousness, for, as righteous Judge, he will not allow the works of believers to go unrewarded (Rev 14:13).

3. The character of those receiving the reward. “Them that have loved his appearing.”

(1) Believers do not dread Christ‘s appearance in judgment.

(2) They look forward with hope, satisfaction, and joy, to the day of final account.

(3) All who love him now will love him at his appearing, when they shall see him in his glory.

(4) The day of reward; the day of judgment.T.C.

2Ti 4:9-12

The apostle’s loneliness and need of assistance and comfort.

The longing for sympathy and help in his hour of trial was natural. “Do thy diligence to come shortly unto me.” There were several reasons for his desire to see Timothy, apart from the natural anxiety to see the most attached of his faithful disciples.

I. THE APOSTLE HAD BEEN DESERTED BY DEMAS. “Demas hath forsaken me.”

1. This brought great distress to the apostle:

(1) Because Demas had been a fellow labourer and friend (Col 4:14).

(2) Because he forsook him at a critical time in his personal history, when he was already disheartened by the Asiatic deserters and in the near prospect of death.

(3) Because there was a special need for such as Demas to stand by the gospel in the city which was the heart of paganism, and to show courage and constancy in persecution.

2. The cause of the desertion was more distressing. “Having loved this present world.” It may have been love of life or love of ease, or the desire to get back to old associations at Thessalonica (probably his native place), or the desire for pleasure or wealth. But it was a fatal passion. The love of this world is inconsistent with the true life, for all that is in the world is evil”the lust of the flesh, the lust of the eye, and the pride of life.” It is all, in the present order of things, opposed to God and destructive to man. Nothing but Christ can deliver us from the power of this present evil world (Gal 1:4).

II. THE APOSTLE WAS NOW ALMOST ALONE. Other fellow labourers had gone on their errands of usefulness to various quartersno doubt with his heart’s consent: Crescens to Galatia; Titus to Dalmatia, on the Adriatic; Tychicus, an old friend, and once before sent to Ephesus, goes back there by the apostle’s directions. Luke alone of all the ministers of Christ keeps the aged apostle company; for though such brethren as Eubulus, Pudens, Linus, and Claudia now dutifully attend upon him, yet the apostle is anxious to see Timothy, and begs that Mark may accompany him, for “he is useful to me for ministering,” both in evangelistic and in personal service.T.C.

2Ti 4:13

The apostle’s directions concerning his cloke.

It has been considered beneath the dignity of inspiration that there should be such a trivial record. But the criticism is singularly superficial.

I. THE APOSTLE‘S DIRECTIONS. “The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.”

1. There is no evidence that the cloke was an ecclesiastical vestment; for there is no evidence of vestments being worn at all in the primitive Church. It was a thick cloke or mantle which the apostle needed in view of the approaching winter. His death might be near at hand, but, as its day was uncertain, it was natural he should provide against the winter cold.

2. It was a precious consignment that was left with Carpus, the Christian disciple, at Troas. It included, besides his cloke, books and parchments.

(1) Even an apostle could not do without books for his ministry.

(2) The parchments were more valuable than the books, containing, as they did probably, some of his own writings, if not the Holy Scriptures.

II. THE SIGNIFICANCE OF THE APOSTLE‘S DIRECTIONS.

1. The request concerning his cloke implied that he was a poor man, as well as exposed to hardship and cold.

2. It suggests that he was partially deserted by the Yeoman Christians. Why could they not give him or lend him a cloke? What had become of the Roman Christians who met him, so many years before, fifty miles from the city, and gave him such a hearty welcome?

3. It proves his personal independence. He will not ask a cloke from any one.T.C.

2Ti 4:14, 2Ti 4:15

The warning against Alexander the coppersmith.

I. THE CHARACTER OF THIS MAN. “Alexander the coppersmith did me much evil for he greatly withstood our words.” This implies that he had been at Rome, and was still an enemy to the gospel (1Ti 1:20), as in the day when the apostle delivered him and Hymenaeus over to Satan at Ephesus. Probably trade interests may have inspired the fierceness of his hatred to the apostle, for he may have been an idol maker. He was insulting and spiteful and obstinate in his gainsaying.

II. THE RETRIBUTION THAT WOULD OVERTAKE HIM. “The Lord will render to him according to his works.”

1. This is to state a fact in Divine providence, quite irrespective of the apostle’s wishes or feelings.

2. Transgressors against the cause of God have to reckon in the last resort, not with humble apostles, but with God himself.

III. WARNING AGAINST HIS WAYS. “Of whom be thou ware also.” He was a heretic and a blasphemer, and as such had been delivered to Satan, and was still perversely opposed to the truth. Timothy was warned to be watchful against his devices. It was no personal injury, but resistance to the gospel, that dictated this counsel.T.C.

2Ti 4:16-18

The apostle’s trial before Nero, with its memorable incidents.

I. His DESERTION BY MAN. “At my first defence no one took my part, but all forsook me; may it not be laid to their account.”

1. The apostle had to make his defence before the emperor. There is no record of the nature of the charge. It was probably a charge of sedition or disobedience to the pagan authorities, which, on account of the close complication of civil and religious duties in the state, could not be explained to the satisfaction of a ruler jealous of civil obedience.

2. The saints at Rome deserted the apostle through fear. They failed to support him either by their presence, their sympathy, or their witness in his favour. Their weakness and timidity must have been a sore trial to the apostle. Yet he could remember that his Divine Master had been similarly deserted in his last hours.

3. The apostle‘s prayer for these timorous saints. “May it not be laid to their account.” This implies:

(1) That they had been guilty of a grave trespass in forsaking the apostle.

(2) That a single sin, unpardoned, would be destructive to the saints.

(3) That the apostle had a deep interest in their welfare.

(a) He would be concerned for the great weakness of their faith, with its accompanying depression and discomfort;

(b) for the effects of their weakness on the high repute of the gospel;

(c) and he would seek their restoration in the very spirit of his Divine Master.

II. IF MAN FORSOOK HIM, HE WAS NOT FORSAKEN BY GOD. “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.” Like his Divine Master, he might say, “Yet I am not alone, because the Father is with me.”

1. The Divine support accorded to him. The secret but gracious presence of the Lord delivered him from all unworthy fears of man. He would feel, “If God be for us, who can be against us?” He was strengthened inwardly unto all long suffering with joyfulness; so that he could make his defence with all clearness and courage, with all presence of mind, and with all freedom of thought and expression.

2. The end of this Divine support was that the gospel might be still more fully known at Rome and elsewhere by all Gentiles.

III. THE EFFECT OF HIS DEFENCE. “And I was delivered out of the mouth of the lion.” He had, for a time, escaped condemnation. Nero was the cruel lion out of whose power the Lord had delivered him.

IV. THE APOSTLE‘S ANTICIPATION OF A STILL HIGHER DELIVERANCE. “And the Lord will deliver me from every evil work, and will save me unto his heavenly kingdom.”

1. This is no declaration that the apostle shall escape death, for he had already spoken of himself as “already being offered.“ (2Ti 4:6.)

2. It is a declaration that he shall be carried beyond the sphere of evil in every form, and translated securely into the heavenly kingdom. All the evil influences at work around him would not affect him. There is not a note of fear in his last days.

V. ASCRIPTION OF GLORY TO HIS DIVINE DELIVERER. “To whom be the glory forever and ever.”

1. The glory is here ascribed to the Son of God, an express evidence of his Divinity.

2. There is no time more appropriate for such an ascription of glory as after deliverance from death and evil.T.C.

2Ti 4:19-22

Salutations and personal notices.

I. SALUTATIONS. “Salute Prisca and Aquila, and the house of Onesiphorus.”

1. The apostle remembers his absent friends in his solitude, but especially those who gave him such hearty cooperation at Corinth or Ephesus.

2. He likewise transmits to Timothy the Christian salutations of Eubulus, Pudens, Linus, and Claudia, Roman saints, of eminence and grace in the Church, yet who failed to stand by him on his memorable trial.

II. NOTICES. “Erastus abode at Corinth.” Probably the chamberlain of that city (Rom 16:22), who once showed much kindness to the apostle, and afterwards accompanied Timothy on a journey into Macedonia (Act 19:22). “Trophimus I left at Miletus sick.” This was a Gentile Christian of Ephesus, whose presence with the apostle at Jerusalem caused such an uproar (Act 21:29). Miletus was a seaport of Caria, thirty miles from Ephesus. Trophimus would have been with the apostle at Rome, probably, but for his sickness. The apostle left him at Miletus, probably, shortly before his present imprisonment.

III. FINAL WORDS FOR TIMOTHY. “Do thy diligence to come before winter.” We see here the tender anxiety of the apostle to see his young friend before death. If he did not come at once, the severities of the winter might prevent his journey altogether. “The Lord Jesus Christ be with thy spirit. Grace be with you.” We have here a double benedictionone addressed singly to Timothy, the other to Timothy and the Ephesian Church. The presence of Christ would be his comfort and stay in every difficulty, and strengthen him forevery duty.T.C.

HOMILIES BY W.M. STATHAM

2Ti 4:2

The apostolic injunction.

“Preach the Word.” Timothy had not to create a gospel, but to preach one; and the “Word” is broad and vast enough for any preacher. The cross has for its circumference all truth, and is to be carried into all spheres of life.

I. PREACH IT WITH INSTANCY. It is not a mere philosophy to interest students as an esoteric study; nor is it a mere elaborate theological thesis to be proven true. It has to do with “the present salvation” and the future well being of man. Instancy: for:

1. The season may be only now. Tomorrow preacher or hearer, or both, may be gone.

2. The truth can never be out of season. We need it alwaysin all places, in all our duties, temptations, and trials.

II. PREACH IT WITH AUTHORITY. That is, with the authority of truth, not your own ex-cathedra authority. “Meekly;” but not as though your congregations were patrons to be pleased, or Sanhedrims to try your opinions. Modestly; but with authority; not, as I said, your own authority, but the authority of truth, which has its own witness within. So you will reprove men fearlessly, never hiding them from themselves by cunning words of flattery. And you will “rebuke”for evil soon spreads if it be not exposed and condemned at oncejust as Nathan boldly faced David, and said, “Thou art the man.”

III. PREACH IT WITH EXHORTATION. The teacher is not to be merely a scornful satirist of immoralitya sort of Juvenal. Nor is he to be a lightning conductor of Divine wrath; he is to seek to save men. He has not done his work when he has revealed the Law of God against evil. He is to remember that the Christ he preaches is the Son of man who is come, “not to condemn the world, but that the world through him might be saved.”

1. Long suffering is to be the spirit of his method. Remembering that humanity is frail and fallen, the preacher must be sympathetic, as himself needing mercy.

2. Doctrine is to be his remedy. The great revelation of a Divine Saviour and the promised Spirit, the Comforter.W.M.S.

2Ti 4:6

Life’s evening hour.

“For I am now ready to be offered, and the time of my departure is at hand.” St. Paul felt sure that the enemies of the gospel would be successful in their designs upon his life. Sooner or later he knew that the lions or the flames, the executioner’s axe or the cruel cross, would complete his earthly course. But as he had made an “offering” of his life to Christ, so he was ready in death to be offered up for the Master’s sake.

I. THE APOSTOLIC READINESS. Although a prisoner, he had been permitted to be a preacher in the neighbouring camp of Caesar’s palace during his first imprisonment at Rome. But not so now. Amid the Praetorian Guard alone could he testify now; and as the soldier to whom he was chained by the wrist would often be changed, he had the opportunity of speaking to each one in turn the good word of the kingdom of God. His imprisonments had been preceded by missionary journeys, in which he had planted Churches of Christ everywhereChurches which had become centres of evangelization and edification. He was “ready;” for his character had been moulded by “great tribulation;” so that his soul was purified by the grace of God working there the self-conquests of his nature. The righteous indignation of a strong naturewhich we know full well once in his apostolate would have been aroused at his adversarieshad been softened into a calm submission to the Divine will, and he was conscious that God would take care of his own Church in the perilous times which had come. Moreover, Timothy was there to take up the great work and to preach the Word. Paul was ready for the “rest;” and the “rest” was ready for him.

II. THE APOSTLE‘S TIME. “The time of my departure.” All our times are in God’s hand: “the time to be born and the time to die.” This was with Paul no fatalistic creed; he did not forget that there was a divinely wise will ordering all.

1. Death was a departure. It was not the habit of St. Paul to dwell on death in itself, but rather on its glorious issues to the Christian. The faith was strong in him. The mottoMors janua vitoe“Death is the gate of life,” was the spirit of his creed.

2. But death was not the departure of the Christ. He was here. By his Spirit he was still working in the hearts of all who believed. The Christ in him was the Christ in Timothy too; and St. Paul well knew that the triumphant chariot of the Redeemer stops at no man’s grave.W.M.S.

2Ti 4:7

The battle finished.

“I have fought a good fight.” Nothing in nature is more beautiful than the all-glorious sunset; even the storm clouds make it a more magnificent scene. So it was with St. Paul. Amid the threatening clouds of persecution the Saviour’s glory shone all around and about him, and lighted up the dark firmament of the martyr experiences.

I. THE PAST FIGHT. He was a man of war in the best sense, and had fought a good fight. He had conflicts in himself“fightings without, and fears within.” He had opposition from the Jews of the ancient Church, and from the Judaistic Christians, who were trying to pervert the gospel! Rome, that dreaded sedition, looked upon him as a stirrer-up of strife, and though St. Paul was not an enemy of Caesar, this gave Caesar’s enemies an opportunity for casting opprobrium on him. He had, too, as we all have, invisible enemies, so that he did not war only “against flesh and blood.” The past fight was a lifelong one with him, for he had at first to withstand even his Christian coadjutors in his determination to proclaim and to preserve the universality and spirituality of the gospel kingdom; he boldly and triumphantly withstood even Peter to the face, and so gave to the Church of all ages the Magna Charta of its Divine freedom.

II. THE FINISHED COURSE. He could look back upon the racecourse now, and he varies his imagery. Now he introduces the idea of the Grecian games. We can see the eager athlete girding his loins for the racea race which taxed all his energies. In heat and cold, amidst enemies and friends, St. Paul “pressed toward the mark.” There is no tone of finality, however, about his language in the strictest sense. The end was only a post which he had to pass, not a grave in which he had to sleep. For to him to live was Christ, and to die was gain.W.M.S.

2Ti 4:8

The great reward.

“Henceforth there is laid up for me a crown of righteousness.” This is the keynote. Many successful Roman generals and some of the philosophers of the old world committed suicide in weariness and disgust of life. To live was ennui, and worse; for all was “vanity and vexation of spirit.”

I. THE FUTURE IS PROVIDED FOR. “Henceforth for, [or, ‘as to the rest’] there is laid up for me.” Christ will not let any one of his faithful servants go uncrowned; all receive the prizeonly their crown will be the perfecting of character, as the flower blossoms in its summer beauty. Heaven is the everlasting summer of the saints; and there “the crown of righteousness,” which never was fully attained upon earth, will be given to all those who endure unto the end. Sometimes it is called “the crown of glory,” sometimes “the crown of righteousness,” and sometimes “the crown of life;” for the crowns of God are not the tinsel of earth’s corruptible gold, but crowns of conscience, mind, and characterin one word, crowns of life.

II. THE RIGHTEOUS JUDGE WILL BE THERE. He before whom all hearts are open, he whose judgment is according to knowledge, and who understands all the unknown and unnoticed conflicts of every earnest soul. He is the righteous Judge. Human judgment at its best cannot be perfectly righteousit may approach to it, but “What man knoweth the things of a man, save the spirit of man which is in him?” None, indeed, but himself and God.

III. THE UNIVERSAL CHURCH WILL SHARE IN THE CORONATION. “And not to me only, but unto all them also that love his appearing.“ Some men dread that appearing. They never have liked thoughts of God, and how shall they like the presence of God? Those who have lived in pleasure, and said to God, “Depart from us!” may well tremble at his appearing. But the true Christian, who has walked by faith, loves Christ’s appearing.

1. We long to see equity or righteous judgment triumphant in the universe. So much judgment seems to miscarry now.

2. We long to see the Saviour, whom not having seen, we love; for at his appearing “we shall be like him, for we shall see him as he is.” St. Paul was no rhapsodist, but he desired to depart and be with Christ, which was far better.W.M.S.

2Ti 4:21

Timothy’s presence desired.

“Do thy diligence to come before winter.” Travelling would be difficult then, if not impossible, and perhaps the white snow would be the shroud of the apostle. Anyway, he has been delivered once for a brief space out of the mouth of that lionNero. But it is not easy to believe that this ferocious lion, satiated for the time with blood, should seek to devour him no more. But a Roman prison in winter is a very desolate place, and he who has been hurried from place to place by his keepers has left even his warm cloke behind him, and hopes to cover himself with that black goat’s-hair skin when winter comes. Bring the cloke, Timothy, and the papyrus booksold vellum manuscripts, perhaps the roll of Isaiah and the prophets; let not Timothy forget them, for there are songs of prisoners in those inspired prophetic rolls. And let Timothy remember that St. Paul wants to see his face again.

I. HERE IS ABSENCE OF MURMURING. We may and ought to learn what the gospel can achieve. Here is Paul prevented from preaching, with arrest laid on all his missionary work. In a dreary Roman dungeon he is “persecuted, but not forsaken;” “struck down, but not destroyed.” Yet mark thishe never suffered one murmuring word to pass his lips.

II. HERE IS PRESENCE OF GREETING. He would cheer Timothy, and sends him various greetings, from the Roman saints, as we may see by their namesEubulus, Pudens, Linus, and Claudia, and all the brethrensend greeting. What sublime self-abnegation there was in St. Paul! Forgetful always of himself! How like the Master! In the hour of expected dissolution he is thinking only of others.W.M.S.

HOMILIES BY R. FINLAYSON

2Ti 4:1-8

Solemn charge to Timothy.

I. CHARGED TO BE FAITHFUL IN THE PERFORMANCE OF HIS OFFICIAL DUTIES.

1. Witnessing the charge.

(1) Christ associated With God. “I charge thee in the sight of God, and of Jesus Christ.” Unseen by Timothy, they were really present as Witnesses of the charge now to be laid on him. The first Witness, who is the First Person of the Godhead, is simply designated God. It is the highest, most comprehensive, of names. With God is associated the historical Jesus with the Divine commission. While the apostle is very careful to place himself and other ministers at a distance from Christ (1Co 3:1-23.), he does not hesitate to bring him into the closest association with God. The spirits of the departed cannot communicate with us; but Jesus, who died thirty-eight years before the writing of this Epistle, is thought of as present with Paul in his dungeon, witnessing to the charge in all its particulars that is to be sent on to Timothy.

(2) Christ at the time of greatest solemnity for Timothy. “Who shall judge the quick and the dead.” Timothy is not mentioned; but, as the quick and the dead are all-inclusive, he was to regard himself as included. The time was to come when Christ was to return to earth. Before his judgment seat were to be gathered the quick (suddenly changed) and the dead (raised from their graves). Timothy (changed or awakened) would have to take his place along with others, to give an account to the Judge especially of his official work.

(3) Christ at the time of greatest joy to his people. “And by his appearing and his kingdom.” Christ is now concealed from human view, and men may dispute his being the Son of God, may dispute the fact that he died. At his appearing, his relation to the Father and to human salvation will be made clear beyond all possibility of doubt. Christ is now reigning, but there is not a full acknowledgment of his power. Many never think of his reigning at all. The time is to come when his kingdom is to be established as it is not established nowestablished in the full acknowledgment of his powerestablished to know neither modification nor end. On his return to heaven he is to come into a certain subordination to the Father, and yet is the order of things that is to last through eternity called his kingdom. To his people the time of his appearing, and from which his kingdom dates, will be full of joy as the time when their Master shall be publicly honoured, and when their own sharing with him shall stand out in its full meaning. Timothy must not, by unfaithfulness, take from the joy of the future disclosure of Christ to him.

2. Particulars of the charge. These are given in rapid succession, without connecting words, by which there is gain in force.

(1) Duty of preaching. “Preach the Word.” The Word, i.e. of God, was what he was to preach; but the stress is more on the preaching. That was his work; let him preach, preach; let him utter Divine truth; let him utter it loudly as a herald, so that men may hear.

(2) Season for preaching. “Be instant in season, out of season.” He was to be ready forevery opportunity of preaching. He was to have his stated season for preaching, so that men might know when they could hear the Word; but he was also to preach beyond the stated season. His season was to be every season, i.e. within natural and moral limits. He was to preach, strength permitting, whenever an opportunity of doing good thereby was presented to him.

(3) Parts of preaching. “Reprove, rebuke, exhort, with all long suffering and teaching.” He was to reprove, i.e. to expose the real nature of sin. He was to rebuke, i.e. to impute blame for sin. He was to exhort, i.e. to use persuasion against continuing in sin, and toward leading a better life. He was to execute the three offices of a reprover, rebuker, exhorter, with all long sufferingnot vehemently, but, as with all proper restraint on himself, so with all proper consideration for others; and with all teachingnot unintelligently, but with repeated instruction, and not out of his own thoughts, but out of the Word.

II. ARGUMENT DRAWN FROM A DISTURBED FUTURE.

1. The intolerableness of sound doctrine. “For the time will come when they will not endure the sound doctrine.” The sound or healthful teaching, according to 1Ti 3:16, is that which, founded on the facts of redemption, leads to godliness. Men find it intolerable, because it binds them down to thoughts and courses which are contrary to “their own lusts.”

2. The teachers that spring up for those who find sound doctrine intolerable. “But, having itching ears, will heap to themselves teachers after their own lusts.” Their relief is not to get rid of all teachers (which would be too drastic), but to get teachers after their own lusts. These teachers are the birth and reflection of their own depraved sentiments. Those who strive to have their desires regulated by the Word of God are satisfied with the gospel teachers; those who have their desires unregulated (i.e. in the state of lusts) are not easily satisfied. “Having itching ears, they heap to themselves teachers.” They have a constant uneasy feeling which seeks to be gratified with new teachers, both many and indiscriminate.

3. The abandonment of those who have itching ears to myths. “And will turn away their ears from the truth, and turn aside unto fables.” Their duty is to turn their ears to the truth, but, as they have itching ears, they turn aside to listen to fablesnot truth, but inventions. When men do not find the truth agreeable to the ear, they may take the wildest fancies, the most childish beliefs. There were anticipations of these myths of the future with which Timothy had to do.

III. CHARGE RESUMED.

1. Sobriety. “But be thou sober in all things.” Those who had to do with myths had not clearness and caution of mind, but were intoxicated with their own wisdom. Timothy was to avoid their fault. There is a sobriety which is germane to the truth. It does not flatter a man, but keeps him to the humility of fact. It may deeply move him, but does not take away his clearness and caution. It does not, like many myths of the false teachers, morbidly excite the imagination, or leave room for morbid gratification, but acts as a principle of self-restraint. Timothy, in seeking to influence others, was to exercise all self-restraint in manner and matter of preaching and in personal dealing.

2. Hardihood. “Suffer hardship.” This is not the first time that he has been thus exhorted. In 2Ti 2:3 there was the added idea of association with Paul. The exhortation is reintroduced in this comprehensive charge, again and more impressively to remind him of hardships that he might expect in his future ministry.

3. His evangelistic office. “Do the work of an evangelist.” There was need to remind Timothy of this, inasmuch as for the time he was settled in Ephesus. Paul had been very much of an evangelist, i.e. an itinerant preacher, himself. However important the establishing of congregations, he was not to overlook the importance of circulating the gospel, with a view to new congregations being formed.

4. All the parts of his ministry to be attended to. “Fulfil thy ministry.” tie has mentioned one part; in the concluding direction he includes all. His ministry was partly determined by his talents and circumstances. He was rightly to proportion between the various parts of his ministry, giving each the attention to which it was entitled, though one might be attended with greater hardship than another. He was to fill up the Divine measure in all, and to the end of his life.

IV. CONSIDERATION DRAWN FROM THE APOSTLE‘S END.

1. His end approaching. First mode of conceiving of his end. “For I am already being offered.” The force of the connection is that Timothy was to be faithful, because Paul was no longer to remain to carry on Christ’s work. Upon him the mantle of his master was to fall. The language in which Paul describes his end is Jewish, and sacrificial, in its colouring. The conclusion of the sacrifice was the libation, or pouring out of the drink offering of wine around the altar. His service of Christ had been all of the nature of sacrifice. He “counted not his life dear unto himself.” He was among those who, for Christ’s sake, were killed all the day long, who were accounted as sheep for the slaughter. There was now only the concluding libation, viz. the pouring out of his blood as a martyr around Christ’s altar. The concluding ceremony was already commenced, in what he was suffering in his dungeon. It had a painful significance, and a rich significance too; for it was as the pouring out of strong wine (Num 28:7). Second mode of conceiving of his end. “And the time of my departure is come.” The word translated “departure” has a common nautical application, viz. to the loosening of the cable that binds the vessel to land, that it may speed on to its destination. By his martyrdom the connection between Paul and earth was to be let loose, that he might speed, as with the quickness of lightning, to the haven where he was forever to rest. The time of the loosening was all but come; there on the pier was the man appointed to let slip the fastenings.

2. Feelings with which he regarded his approaching end.

(1) Consciousness of faithfulness in view of the past. First mode of conceiving of his faithfulness. “I have fought the good fight.” The language is taken from the games. The fight is to be interpreted as the fight of faith. It is the good fight, being on behalf of Christ, on behalf of souls. He had the testimony of his conscience that he had “fought the good fight.” By faithful preaching, by holy example, by fervent prayers, by patient sufferings, he had sought to advance Christ’s cause, he had sought to save souls. Now the end of the conflict was come, little being left but its effects, these effects partly shown in his own wearied frame. Second mode of conceiving of his faithfulness. “I have finished the course.” The language is taken specially from the racecourse. At one point we find him nobly anxious to finish his course (Act 20:24). At another point we find him conscious of the space that lay between him and the goal (Php 3:1-21.). Here he is conscious of his standing at the goal. He had finished his course, not in the sense of having done with it, but in the sense of having done what properly belonged to it. He had followed on (after the Master), without stopping, without abating zeal, till he now had come up to the goal. Third mode of conceiving of his faithfulness. “I have kept the faith.” He had been specially entrusted with the talent of the Catholic faith. It had been his, to let it be known that Christ was the Friend of man, that as Incarnate God he had made infinite satisfaction for sin, that he was longing to embrace all in his saving love. Amid all temptations to lose it, to substitute something else for it, he had kept it inviolate. He had not allowed the truth to suffer in his hands; nor must Timothy allow it to suffer in his hands now that more depended on him.

(2) Full assurance of hope in view of the future.

(a) Present laying up. “Henceforth there is laid up for me the crown of righteousness.” There is the idea of laying up, as for future use or enjoyment. What was laid up was the crown of righteousness, i.e. the reward of him who conquers, and of him who rightfully conquers. In the Christian view this is he who does the work which is appointed for him by Christ. From that time forth the crown of righteousness was laid up for him. To such a height the assurance of the apostle rose. There was no self-exalting element in his assurance, as though he had been working in his own strength, or as though he had the deciding of what, comparatively, his reward was to be. But that, from his experience of assisting grace m the doing of his work, he was among those who were to be crowned, he had no more doubt than he had of his own existence.

(b) Future bestowal. “Which the Lord, the righteous Judge, shall give to me at that day.” The Rewarder is the Lordwhose prerogative is indisputable. He is to reward at that daythe day of the future by pre-eminence. He is then to act as the righteous Judgewhose judgments are all to be founded on righteousness. From his reserved treasures he is to bring forth the crown due to faithful service, and place it on his head.

(c) General occasion. “And not only to me, but also to all them that have loved his appearing.” He expressly excludes the thought of his being exceptionally crowned. His being crowned would not prevent others, such as Timothy, from being crowned. All would be crowned who continued to love Christ’s appearing. This event is to be affectionately regarded, because it is the time when his loveliness is to be fully displayed, when also his love for his people is to be fully displayed. It is an event which is fitted to purify and elevate our spiritual life. Let it be the test by which we try our being included in the number of the faithful. Does it occupy our thoughts? does it inflame our affections?R.F.

2Ti 4:9-22

Personal.

I. TIMOTHY.

1. Requested to come to Rome. “Do thy diligence to come shortly unto me.” His formerly expressed longing to see him (2Ti 1:4) is now turned into a formal request to come, and to come shortly, unto him. In the diligence he was to show in this there is not the idea of pure haste, but of the utmost haste that was compatible with the interests of Christ at Ephesus. Certain arrangements would require to be made, not merely for his journey, but for the carrying on of the work after his departure. But as soon as these arrangements could be made he was to hasten to him at Rome.

2. Special reason in Paul‘s isolation. “For Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me.” The fundamental reason for the request was the apostle’s approaching martyrdom; but there was an additional and special reason in his isolation at Rome. This should not have been the case; for Demas, who had been his trusted assistant, had been there, and if he had done his duty would still have been with him. But he forsook him in his hour of distress, which may probably be associated with his first defence (verse 16). The reason for desertion was that he loved the present world. We are not to understand world in the ethical sense in which it is sometimes used; the world as it has become by the entrance of sin, in opposition to the world as it was intended to be. He loved the good things of the worldabsence from the scene of peril, ease in his own homein preference to what would have advantaged him in the future worldbravely standing by Paul and lovingly ministering to his sufferings. The conduct of Demas was dastardly and cruel, calculated to destroy his influence as a Christian teacher. We are not warranted in saying that it excluded after penitence and wrecked his destiny. It has been his earthly destiny to be associated with a black act done to one of the noblest of men at a time when his nobility shone forth most clearly. In explanation of his isolation, Paul mentions without comment the departure of Crescens to Galatia, and of Titus to Dalmatia. In their case we may understand that there was not desertion of Paul, but pressure of Christian work and a mission from Paul. The only one of Paul’s assistants who was with him was Luke, so often mentioned in connection with Paul. In connection with the mention of his name here, it is remarkable that he who was with Paul during his second imprisonment in Rome only brings down the apostolic history to the period of the first imprisonment there. With the exception of Luke there were no Christian workers with Paul who could enter intelligently and sympathetically into his plans and render assistance on the spot.

3. Requested to take Mark, and bring him with him. “Take Mark, and bring him with thee: for he is useful to me for ministering. But Tychicus I sent to Ephesus.” After what had happened, the honourable mention of Mark in Col 4:10 and again here is honourable to Paul. His opinion of him had undergone great change. He had made a firm stand against him as an unsuitable companion in labour; now he bases his request for the presence of the evangelist at Rome on his being useful for ministering. Tychicus, who is warmly commended in Eph 6:21, had been thus useful; but he had been under the necessity of sending him on a mission to Ephesus. The ministering to be thought of was not so much to Paul the prisoner as to Paul in his imprisonment planning for the future of Christianity. These, then, we are to think of as the three workers who surrounded the apostle in Rome as he neared his martyrdomTimothy, Mark, Luke. They were men of like spirit, to whom he could freely communicate his plans and also the enthusiasm necessary for carrying them out. All three had the evangelistic faculty. If Timothy had more of the administrative faculty, marking him out as, more than the other two, the successor of Paul, they had more of the literary faculty, marking them out for service to future generations.

4. Requested to bring belongings of the apostle with him from Troas. “The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.” The apostle had not lived to accumulate property; and none would be much the richer by what he left behind. He possessed a cloke, which some friend may have gifted to hima large warm cloke for winter, when lately at Troassince the previous winter, we may supposehe had not been able to bring it with him, but had left it with Carpus. As Timothy would pass Troas on his way to Rome, he is requested to bring it with him. Paul did not, in the spirit of modern monasticism, court suffering; he provides against the coming winter, even when that winter was to bring his martyrdom. He also possessed books, which are a necessity for the preacher. He who has influenced so many by his books was himself influenced by the books of others. He also possessed parchments, on which he laid greater stress as his own compositions, containing records and statements of truth in which he was deeply, interested, as fitted to keep the current of Christianity clear and pure. Timothy, who in the First Epistle is charged to attend to reading, would find in these books and parchments good pabulum and companionship on his journey from Troas to Rome.

II. ALEXANDER.

1. His injurious conduct. “Alexander the coppersmith did me much evil.” The fact of his being styled the coppersmith seems to point to his being distinguished from others of the same name. We would not, therefore, identify him with the Alexander of the First Epistle, or the Alexander of the Acts of the Apostles. We may conclude, from the language, that he bore personal animosity to Paul.

2. The Righter in heaven. “The Lord will render to him according to his works.” This is very different from invoking a curse on Alexander. He found it in his heart to make matters much worse for Paul. The Lord would judge between them. This would issue in evil to Alexander, unless his present spiteful works were followed by repentance.

3. No confidence to be placed in him. “Of whom be thou ware also; for he greatly withstood our words.” Paul had good reason to be on his guard against him. We can understand his having a certain connection with Christianity, which would give him all the more power to injure Paul. But he had not the spirit of Christianity, when on the occasion, we may suppose, of the first defence, he made injurious statements against the great champion of Christianity. If he still professed to be a friend of Christianity at a distance from Rome, he was to be regarded with suspicion.

III. PAUL.

1. First defence. “At my first defence.” This first defence was in connection with a second imprisonment, of which there can be no doubt. The account of Eusebius is that “after defending himself successfully, it is currently reported that the apostle again went forth to proclaim the gospel, and afterwards came to Rome a second time, and was martyred under Nero.” Some would place an interval of five years between the first and second imprisonments. We have not the means of knowing the precise charge against which he had to defend himself on this second occasion. There is apparently this fact to go upon, that, after the conflagration of Rome which was attributed by Nero to the Christians, Paul as their leader was liable at any moment to be arrested. The supposition is adopted by some that on this ground he was arrested at Nicopolis, where Titus was to join him (Tit 3:12), and taken across the Adriatic to Rome. His trial, which does not seem this time to have been long delayed, was yet recent; for Timothy had not been informed of it. The trial would probably take place, not before Nero, as on the previous occasion, but before the city prefect, who, as more the emperor’s creation, was supplanting the regular judges. The scene of the trial would probably be in one of the basilicas in the Roman forum, where a large audience could be accommodated. “A dense ring,” says Pliny, “many circles deep, surrounded the scene of trial. They crowded close to the judgment seat itself, and even in the upper part of the basilica both men and women pressed close in the eager desire to see (which was easy) and to hear (which was difficult).” We may conclude, from the language here (first defence), and also from his being still in bonds as a malefactor (2Ti 2:9), that the trial resulted neither in his condemnation nor in his full acquittal. Some imagine that he was acquitted on a first charge; but that there was a second charge on which he was yet to be tried. The more probable supposition is that there was a postponement in consequence of the case not being clear, and that the apostle was looking forward to a second trial when, on the whole case, be would have to make a second defence.

2. Assistance at his trial. “No one took my part, but all forsook me: may it not he 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.” He had not the assistance which was usually enjoyed by the accused on his trial. No stress need be laid on the absence of a professional advocate; for Paul was well able to defend himself. But there was no one beside him to give him countenance. There was no onewhich would have rendered great assistanceto come forward and testify that his relation to the Roman law, in his conduct and teaching, had been all that Romans could have desired. It was his fortune to be put in the position in which his Master had been put before him. “All,” he says, “forsook me.” The resemblance extended not merely to his position, but to his gentleness of spirit. The Master had said on the cross, “Father, forgive them; for they know not what they do.” The servant echoes this sentiment when he says, “May it not be laid to their account.” The absence of earthly friends was, however, more than made up by the presence of a heavenly Friend. This was the Lord Jesus Christ, who stood by him, not merely as his Friend, but as his Advocate, and strengthened him as such. That is to say, he supplied him, in matter and spirit, with all that was necessary for his defence. This was according to the Master’s own promise, “And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall say: for the Holy Spirit shall teach you in that very hour what ye ought to say.” We learn that the defence of himself was adroitly turned into a defence of the gospel. If there was a charge of arson, it would be open to him to show that the gospel did not encourage crime or resistance to the powers that be. It would also fall naturally to him to give a statement of the points on which he laid greatest stress in his teaching. The assistance he received was of the highest avail; for it brought his life work to its culmination. He had been proclaiming the gospel in many places, and in many places the Gentiles had heard. Now, when his opportunity had come before Roman officials and before a Roman multitude, as apparently it had not come before, he could say that, as far as his instrumentality was concerned, his proclamation had reached its climax, and the last of the Gentiles had heard.

3. His description of the restart of the trial. “And I was delivered out of the mouth of the lion.” The ancient opinion, that the lion here was Nero, may be taken as substantially correct. We are not to understand that Paul had become personally obnoxious to Nero since his acquittal by him. Away from Rome, he may not have attracted the attention of the tyrant. But it suited Nero, according to the testimony of Tacitus, to avert the rage of the populace from himself to the Christians. As the result of that rage, Paul, as the ringleader of the Christians, was apprehended, and put on his trial. In the state of feeling which prevailed, it would be very difficult for Paul to get a calm hearing. He was more likely to meet with fierceness than with justice. The Roman power, of which Nero was the fit embodiment, was like a lion opening its mouth to devour him. That he was not instantly devoured was nothing less than a miracle. The Lord standing by him, he was delivered out of the mouth of the lion. We must not put more meaning into this than it will bear. It simply means that he got a respite. Roman fierceness was not then gratified; the lion did not. get him then between its teeth. But Roman fierceness, consequent on the conflagration, had not died out; the lion might again open its mouth on him.

4. Confident hope of future and everlasting deliverance. “The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom.” His respite gave him this confidence. It did not make him self-confident; but, mindful of the source whence his respite had come, his confidence was in the Lord, that he would deliver him still. It was not a deliverance from death that he expected, as appears from the second clause. But it was deliverance from all that would intimidate him or unfit him for bearing a worthy testimony on the occasion of his second trial. A wicked attempt might be made to damage Christianity in him, as may have been made by Alexander on the occasion of the first trial. The Lord would not allow that attempt to succeed. Christianity would come forth out of the trial untarnished. The issue, so far as he was concerned, would be his being placed safely in Christ’s heavenly kingdom. This would be his receptacle after and through death. For Christ’s kingdom is already commenced in heaven. The safe placing of Paul in it meant, on the one side, removal from the sphere of all evil, and, on the other side, the coming under the highest conditions of happiness in the enjoyment of Christbarring what is associated with the completing of the number of the elect and the reunion of soul and body.

5. Doxology. “To whom be the glory forever and ever. Amen.” Doxology is an accompaniment of the highest spiritual mood. It is offered here to the Son, as elsewhere to the Father. For it was the Lord’s assistance that he had enjoyed, and still expected, and into whose kingdom in heaven he was, by the same assistance, to be safely brought, it would take the ages of ages to declare all that Christ had been and was still to be to him.

IV. SALUTATIONS.

1. The distant to whom salutations are sent. “Salute Prison and Aquila, and the house of Onesiphorus.” Prisca and Aquila were workers with Paul, who for his life had laid down their own necks. Prisca being mentioned before her husband would seem to point to her characteristics being more remarkable. The house of Onesiphorus is saluted, apparently for the reason that Onesiphorus himself was dead. Appended notices. “Erastus abode at Corinth: but Trophimus I left at Miletus sick. Do thy diligence to come before winter.” Erastus and Trophimus, who were associated with Ephesus, he did not salute, because they were not at the time there, as far as he knew. His feeling with regard to Timothy himself was to have his immediate fellowship. Let not winter come on and prevent his coming; for his martyrdom was imminent.

2. The near who send their salutations. “Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.” The brethren in Rome all sent their salutations. They were numerous enough to be known as Christian,s by Nero. The members of the Roman Church whose names are given would be specially interested in Timothy.

V. BENEDICTION. “The Lord be with thy spirit. Grace be with you.” The peculiarity of the benediction is that it is twofoldfirst to Timothy separately, and then to Timothy and those with him. What Timothy is to have separately is the presence of the Lord with his nobler part; what he is to have along with others is undeserved favour.R.F.

Fuente: The Complete Pulpit Commentary

2Ti 4:1-2 . Exhortation to faithful performance of official duty, enforced by the introductory formula: . . .] comp. 2Ti 2:14 ; 1Ti 5:21 .

. . .] Theophylact rightly expounds it: , ; comp. 1Th 4:16-17 ; 1Co 15:51-52 . Christ is called judge of the dead and the living, also in Act 10:42 ; 1Pe 4:5 ; it is quite wrong to suppose that the spiritually dead and living are meant. The allusion to the last judgment gives special strength to the exhortation.

] Most expositors adopt , the usual reading, as the correct one, and then take it as a preposition of time (Mat 27:15 ; Act 13:27 ; Heb 3:8 ), belonging to . With the correct reading, . . . depends on as the accusative of the oath (so, too, van Oosterzee and Plitt). It is, however, to be noted that in the N. T. does not mean “swear” by itself, but only in connection with (only in the Pastoral Epistles), and therefore only in this connection does it, like other verbs of swearing, govern the accusative, as Hofmann rightly remarks. Hence it follows that does not connect with the previous , but belongs to the following : “both and” (Hofmann). De Wette, appealing to Deu 4:26 , incorrectly expounds it: “I call his appearance, etc., to witness;” present things may be summoned as witnesses, but not future events like the of Christ.

The Vulg. has: per adventum, without : probably a translation of , which is taken as with the genitive, Mat 26:63 .

, see 1Ti 6:14 .

] Several expositors join the two expressions as an hendiadys (Bengel: est revelatio et exhortus regni) = . ; but the with . is against this. The two things are considered separately (Wiesinger: “the repetition of is rhetorical; each element is intended to be taken independently, and considered in its full significance”); the is the regnum gloriae which begins with the return of Christ.

The reason for adding these words lies in the . . .; Paul says he has Christ’s second coming and kingdom in his thoughts, that he may give greater importance to his exhortation. 2Ti 4:2 . ] In 1Ti 5:21 , . is followed by with the conjunctive; but here we have the simple imperative, which makes the appeal all the more urgent (Wiesinger).

, sc. ] This more precise definition is wanting here, because the emphasis lies chiefly on the verb, Paul indicating to Timothy the work to be done.

] Most expositors join these words closely with in sense. Heydenreich: , sc. . Theodoret: , . Vulg.: “insta;” Luther: “persist;” so also van Oosterzee; similarly Wiesinger, who, in harmony with , 1Ti 4:16 , expounds it: “keep one’s attention or activity directed to a thing.” But this is not the usual meaning of the verb; it means rather “ step towards or draw near ” (Hofmann is less precise: “approach, appear”), comp. Luk 2:8 ; Luk 2:38 , and other passages. The word is defined more precisely by : draw near with the preaching of the word. Who are the persons to whom Timothy is to draw near, may easily be supplied from the context, viz. to those to whom he has to preach the word. It is incorrect to think only of the whole church (Bretschneider: accede ad coetus christianos, so also de Wette), or only of the individual members (so before in this commentary). Plitt is correct: “draw near (to men), viz. with the word.”

[56] ] Chrysostom: , . The further definition given by Chrysostom: , . . . , or by Theodoret: , , and others similar by other expositors, are wrong, since we ought to think here not so much of the circumstances in which Timothy (or more generally the preacher of the word) may be, but of the circumstances of the hearers: “whether the time seems to thee seasonable or unseasonable for it” (de Wette, Wiesinger, van Oosterzee). Hofmann is wrong: “whether he comes seasonably or not to those whom he approaches with the word;” for there was no need to tell Timothy that the preacher was not bound to inquire into his hearers’ opinion and act accordingly. For the truth, the occasion is always seasonable. He who desires to wait until the occasion seem completely favourable for his work, will never find it. This is particularly true of the exercise of the evangelic office.

Note, finally, Beza’s remark: nempe quod ad carnis prudentiam pertinet; nam alioqui requiritur sanctae prudentiae spiritus, captans occasiones ad aedificationem opportunas.

] should be restricted neither to heresies nor to moral transgressions; it includes blame of everything blameworthy.

] stronger than : “blame with decided manifestation of dislike;” often in the Gospels, also in Jud 1:9 .

] Blame and exhortation should be joined in order to cause edification; blame by itself embitters, exhortation by itself is ineffectual.

] An appendix to , or, according to the reading of Tisch. 8, , with which, however, it seems less appropriate. On , comp. 2Ti 3:10 .

] The exhortation is to be of a kind that will instruct; the purpose, as Heydenreich aptly remarks, is not to produce momentary emotion and violent tumult of feeling. is instruction, and is not equivalent to studium alios vera docendi. It is wrong, too, to make it an hendiadys, as if it were .

Note the connection of this verse with 2Ti 3:16 . The preacher of the divine word has not to perform the work of teaching, of reproving, etc., without placing himself under the teaching, the reproof, etc., of the divine word.

[56] Similar collocations without any particle of union or separation are not found in the N. T., but occur in Greek and Latin classics; see Bengel on this passage. Nicetas Choniates: , . Julian: . Virgil: digna indigna pati.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VIII
Solemn concluding exhortation to Timothy to fidelity in his work, strengthened by the prophetic announcement of the approaching decease of the Apostle
4:18

1I charge thee therefore1 before God, and the Lord2 Jesus Christ, who shall judge the quick and the dead at3 [and I charge thee by]4 his appearing and his kingdom: [,] 2Preach the word; [,]5 be instant in season, out of season; [,] reprove, rebuke, exhort with all long-suffering and doctrine.6 3For the time will come when they will not endure sound doctrine; [,] but after their own lusts shall they heap to themselves teachers,7 having itching ears; [,] 4And they shall turn away their ears from the truth, and shall be turned unto fables.8 5But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6For I am now ready to be offered, and the time of my departure is at hand. 7I have fought a [the] good fight, I have finished my [the] course, I have kept the faith: 8Henceforth there is laid up for me a [the] crown of righteousness, which the Lord, the righteous judge, shall [will] give me at that day: [,] and not to me only, but unto all them also that love his appearing.

EXEGETICAL AND CRITICAL

2Ti 4:1. I charge (thee), &c. The Apostle evidently is hastening to the end, and recapitulates once more, in few words, all his previous admonitions. ; the same solemn injunction occurs in 1Ti 5:21; 1Ti 6:13.Before God and the Lord Jesus Christ, ; so that both, as invisible witnesses, were considered personally present.Who shall judge the quick and the dead, refers directly to Jesus Christ, who stands already prepared to appear as Judge. Nothing is more fitted to fill the mind with lofty fervor, than the thought of the accounting which shall be made once before His judgment-seat. The quick, are they who shall be alive at the Parousia; but then, suddenly, in the twinkling of an eye, shall be changed (1Co 15:51-52). The dead, on the other hand, are they who have fallen asleep before the return of the Lord, and then shall be awakened (comp. Joh 5:27-29).And (declare) his appearing and his kingdom. Were the reading of the Recepta, , correct, we should be compelled to consider these words as the fixing of the time for the ; but external and internal grounds combine here to give the preference to the . [This restoration of is a happy one. It indicates that the Apostle has a clear view of Christs coming and of His kingdom, and by a noble prosopopia appeals to them as witnesses: I conjure thee in the sight of God, and the future Judge of all, by His coming and His kingdom. This mode of speech had been suggested by the Hebrew Scriptures, especially in the LXX Version (Deu 4:26), where Moses calls heaven and earth to witness: . See also Deu 30:19; Deu 31:28, where this phrase introduces solemn appeals to the elements as Gods witnesses of His dealings with His people, and as remembrances of their duties to Him; Wordsworth, in loco.E. H.] (See Tischendorf on the place.) . must also be repeated once more, and the following accusative, , not be regarded as the witness before whom the solemn charging takes place (De Wette), but as the object which is charged solemnly. [I adjure thee before God, and Jesus Christ, who is about to judge the living and the dead; I adjure thee by His appearing and His kingdom, &c.; Conybeare and Howson.E. H.] Whilst the Apostle declares by it that he has also in view the return and the kingdom of Christ expressly, he imparts a lofty emphasis to his succeeding admonition. The appearing () of Christ (comp. 1Ti 6:14) is His last coming in glory, in contrast with His first appearance on earth in the form of a servant, the kingdom, , which He will consequently reveal and set up.

2Ti 4:2. Preach the word, &c. signifies a loud and open proclaiming, like that of the who announces the approach of his king (for the contrast, see Isa 56:10). The word; viz., of the gospel, in its whole compass, without taking away or thrusting into the background any part of it.Be instant [therewith] (Vulg.: insta), in season, out of season, , . Proverbial mode of expression, which means that Timothy should always declare the word of God where it was not made impossible for him, naturally or morally. For various examples of like juxtapositon, in Greek and Roman writers, see Bengel on this place. For the rest, what concerns the exhortation itself, it is obvious that it must be interpreted cum grano salis, and find its natural limitation in the Lords own command (Mat 7:6). Timothy should fulfil his calling, not indeed when the time was so inopportune that they could receive no benefit, but when to himself it might be inconvenient. For the truth, it is ever the fitting time; who waits until circumstances completely favor his undertaking, will never accomplish anything, but will remain in inactivity; Huther. In the verbs here following, the separate parts of the public ministry thus enjoined are set forth: Reprove, ; convince, set right, blame, not only what manifests an heretical character, but, in general, whatsoever is not according to the word and will of the Lord.Rebuke, ; somewhat stronger than the foregoingblame, with expression of repugnance (comp. Judges 9).Exhort, ; speak to, so, however, that it be neither impatiently vehement, nor without proper insight, but rather , , no hendiadys, but a reference to the frame of mind and form in which the admonition should be given. It must be imparted with the greatest gentleness, and at the same time so directed that it shall actually communicate instruction. For the rest, in the ,, the statement of Beza in particular deserves mention: Nempe quod ad carnis prudentiam pertinet, nam alioqui requiritur sanct prudenti spiritus, captans occasiones ad dificationem opportunas.

2Ti 4:3. For the time will come. The exhortation is strengthened here also by reference to a disturbed future, the more definite relations of which are fully designated in 1Ti 4:1; 2Ti 3:1, and of which the germs are already existing. Bengel, in so far correctly: Aderit et jam est.When they will not endure sound doctrine. To an idle and wicked minister, this would serve as an excuse for silence; to Timothy it would serve so much more as a reason for speaking in order to proclaim the truth. By this is to be understood, moreover, as in Tit 2:1, and elsewhere, the original apostolic doctrine which is founded upon the facts of redemption and tends to godliness, over against the abstract and unfruitful controversies of the false teachers. All who cannot endure this (), manifest thereby an inward disinclination, which results from the secret collision of their own sentiment with the substance and claims of sound doctrine. The natural sequence of this antipathy is stated immediately after: But after Shall they heap., . To heap up, abundantly provide (Luther: To load themselves with). Although the idea of a load, which they thus burden themselves with, is not expressed precisely, yet the contemptible and objectionable trait of their whole striving and working is here plainly enough signified. Their own lusts ( emphatic), which direct them in this, stand in direct opposition to the demands of the word of God to which they were bound to submit. It is less, in itself considered, the large number of teachers chosen in this way, than the ceaseless change which pleases these men, and for which they crave. The innermost motive is expressed in the words: Having itching ears, ; strictly, while they are tickled in hearing (. passive); i.e., while they wish to hear what pleasantly tickles the ear. We find a striking parallel to the description of these men in the portraiture of the contemporaries of Ezekiel (Eze 33:30-33). Paul brings to the notice of Timothy as well the reason why they heap up their own teachers, as also the standard which they apply in the choice of them.

2Ti 4:4. And they shall turn away, &c. It is the eternal punishment of him who departs from the apostolic witnesses, that he loses himself in the whirlpool of manifold errors. Whosoever will not listen to what is true, but only to what is pleasant, will, at last, wholly abandon himself to silly fantastic chimeras.Shall be turned unto fables. The familiar of the false teachers (see upon 1Ti 4:7). In general opposition to the , we are to understand not only fables in the peculiar sense of the term, but all those expressions of their own wisdom, without the light of heavenly truth, which we have learned to recognize as without ground historically, untenable doctrinally, and without aim or uses practically.

2Ti 4:5. But watch thou, &c., ; i.e., not only watchful, in opposition to those who are sunken in spiritual death-sleep, but sober, in opposition to the condition of spiritual drunkenness in which they find themselves who are described in 2Ti 4:3-4. They can be overcome only when one, over against their exaggeration and self-will, keeps and well looks to the greatest possible caution and clearness of spirit, that one be not ones self entrapped.Endure afflictions, (comp. 2Ti 1:8; 2Ti 2:3; 2Ti 2:9).Do the work of an evangelist. Here also , to signify that Timothy had not merely to maintain a dignity, but to fulfil likewise a weighty task. Of evangelists generally, see Act 21:8; Eph 4:11. When Paul exhorts Timothy to pursue zealously the work of an evangelist, we understand that to be fully against the thing in his apprehension (2Ti 4:4 ). Against myths, nothing is more effectual than the clear testimonies of history.Make full proof of thy ministry, ; i.e., so exercise it that thou duly give attention to all its parts. The full measure of an efficiency is signified to which not the least thing should be wanting. The Dutch translation less correct: Work that one may be fully assured of thy ministry. So also Beza: Veris argumentis comproba, te germanum esse Dei ministrum. Not upon the proof, but upon the perfectness of the ministry, does the Apostle here decidedly insist. In a certain respect, we can say that this one sentence is the summing up of all his exhortations in this and in the previous Epistle. In 2Ti 4:6-8, this exhortation is farther strengthened by the announcement of his own approaching end.

2Ti 4:6. For I am now ready to be offered, (comp. Php 2:17). I am about to be poured out as a drink-offering; i.e., not (Heydenreich), I am about to be consecrated to a victims death, or (Wahl) sensu medio: I bring my blood for sacrifice; and much less still does it signify the ceasing of the apostolic work of Paul (Otto), but with unmistakable allusion to his death. I am about to be offered as a libation; my blood is to be shed as a drink-offering. So certainly is he convinced of the near approach of his death, that he beholds it in spirit as actually present, and in his affliction recognizes its beginning. In a most significant way he compares his own martyr-death not with a sacrifice proper or a burnt-offering, but with a drink-offering (Num 15:1-10), of a little wine and oil which is added like a supplement, and thus connects his dying for the truth with the sacrificial death of the one only (comp. 1Ti 6:13; Col 1:24). Like the Lord (Joh 12:24), so also he represents his violent death under a gentle, lovely figure; and the repose with which he speaks, shows sufficiently how little he feared the approach of the fatal hour.And the time of my departure is at hand (not, is present; Luther); in other words, the time of my death, now long foreseen, is to be expected. = discessus (comp. Php 1:25). Not derived from banquets, where those who went away were called (as some will, in order to bring this figure into connection with the preceding), which would be extremely forced, but rather from the loosing of anchor and rope, by which the ship is impeded in steering to the place of destination [ is the season of loosing the cable from this earthly shore, on a voyage to the eternal harbor of heavenly peace; Wordsworth, in loco.E. H.] Now, after the Apostle has reached this point, he looks back yet once more (2Ti 4:7), and then (2Ti 4:8) hopefully forward.

2Ti 4:7. I have fought the good fight. The one figure supplants the other. Yet once more the especially favorite comparison of his life with a battle comes into the foreground; a comparison which we have met before (1Co 9:24-27), and which occurs oftener in the Epistles to Timothy (1Ti 6:12; 2Ti 2:4). Now, in his own feeling, he stands at the end of the conflict (, perfect), and expresses his meaning in the following words, still more explicitly: I have finished my course, . He compares his agitated apostolic life with a race, which is completed only now, when, having arrived at the goal of his ministry, he sees death before his eyes (comp. Act 20:24; Php 3:12-14).I have kept the faith, ; namely, the faith in Christ, in spite of all temptation to unfaithfulness. Of course, it is possible (Heydenreich) that even here the figurative mode of address is still continued, and that also signifies literally the fidelity in the fulfilment of the vow which, in the undertaking of a combat and race, was wont to be made to the judge, viz., that one would submit ones self entirely to the rules of the strife. In the following verses, also, the figurative mode of address still continues. On the other hand, however, it is simpler and safer to preserve here also the unvarying signification of , and to consider the faith as a trust for which Paul had cared honestly, so that he had lost nothing out of his hands (comp. 2Ti 1:12). Bengel: Res bis per metaphoram expressa nunc tertio loco exprimitur proprie.

2Ti 4:8. Henceforth there is laid up, &c. The Apostle had begun with a steadfast gaze upon his death; he now concludes, looking beyond death and the grave. ; the prize is laid up for me; it is there already for me, and cannot possibly escape me (comp. Col 1:5; 1Pe 1:4).The crown of righteousness; the crown of victory, as for the winner in the race. The crown of righteousness is not the crown deservedly merited, but entirely like that of life or of glory, which consists therein that one become actually full partaker of the ; i.e., of the righteousness which is by faith.Which the LordJesus Christ, the rewarderthe righteous judgeclearly a contrast with the unrighteous, worldly judge, by whose sentence he was about now to be put to deathshall give me, shall present to me publiclyat that day. The Apostle refers to the day of the last personal Parousia of the Lord, whom now he no longer hoped to live to see on earth, while the interval between his death and that moment is rolled up into a minimum.And not to me only (sc. will He give it), but unto all them also that love his appearing., here, as in Tit 2:13; 1Ti 6:14, of his second appearing, which is represented as the object of the longing desire of all the faithful (comp. Rom 8:23). A pregnant hint for Timothy, at the same time, that he too might obtain the crown, yet only when if, like Paul, he would persevere faithfully in his course; and likewise also an indirect encouragement to a strict following of all the admonitions which had been previously given to him. (Upon the perfect . as a continuing condition, see Winer, p. 244.)

DOCTRINAL AND ETHICAL

1. Tametsi nunc regnat Christus in clo et in terra, nondum tamen constat clara regni ejus manifestatio, quia potius et sub cruce latet obscurum et violenter ab hostibus oppugnatur. Ergo tum vere stabilietur ejus regnum, quum, prostratis inimicis et omni adversaria potestate vel sublata vel in nihilum redacta, suam majestatem proferet; Calvin.

2. Noticeable also in a psychological view is the stress which Paul, just towards the end of his life, lays upon the promoting of Christian gentleness. He himself, in these two Epistles, gives many examples of it, and stands before us here as a John the Baptist, who, gradually, is glorified entirely into a John the Evangelist. In the more recent history of the Church, also, men are not wanting who, without sacrificing any one essential principle, any one sacred conviction, have gradually become gentler and more tender-hearted; e.g., Adolphe Monod.

3. The obligation to fulfil, in all particulars, the office of an evangelist, in widely extended and large congregations especially, is so vast, that assuredly the question arises with many among us, in 2Co 2:16. Hence, the correctness generally of the non omnia possumus omnes must be recognized also in this sphere; and it is to be much deplored, that it be demanded of so many a clergyman to be at the game time preacher, pastor, and catechist, not to mention once the continued study of theology as science, or ecclesiastical administration. By a more equal distribution of the work, especially in a field where many colleagues co-operate, we might be able to remedy many evils, if attention only were directed especially to each particular character. But as matters now stand, that of every one strictly everything is required, it is best to ascertain, by conscientious self-examination, which is our strong and which our weak side, and then, while we neglect entirely no department of the ministry, to devote ourselves for the most part to that branch to which we feel ourselves, outwardly and inwardly, most strongly called.

4. The cry of victory with which Paul greets his approaching end, has always justly been considered one of the noblest proofs of his true apostolic greatness. It is marvellous criticism, to which the feeling effusion of his heart, in 2Ti 4:6-8, appears contradictory, either with the representation of his doctrine of grace elsewhere (De Wette), or with the humility which he displays in other places; e.g., 1Co 4:3; Php 3:12-14 (Baur). Whosoever is sufficiently unpartisan to wish to see, will readily perceive that Paul expects no other reward than that which is accorded to him of grace; and that the glory of his hope, far from ending in himself, pre supposes and requires the deepest humility; which, e.g., 1Ti 1:16 has expressed. In a comparison of this language with his earlier statements, we must not forget, moreover, that we have here his latest account of his hope for eternity, wherein all other tones of the symphony are blended in the loftiest and most beautiful, viz., in that of the assurance of hope. Here also the word, so often forgotten, applies: Distingue tempora, et concordabit scriptura.

5. The expectation which faith of and for the Parousia of the Lord must cherish, is, in so far as the chief subject-matter is concerned, unalterably the same as in the days of Paul, although the general expectation, in the apostolic age, of a speedy return, has not been realized in that form.

6. The affectionate longing for the appearing of the Lord in glory, presupposes a high degree of spiritual life; and, on the other side, is admirably fitted to nourish, to perfect, to purify that life.

HOMILETICAL AND PRACTICAL

The Christian fidelity of Timothy in his sacred calling strengthened by a glance: (1) At the advent of the Lord; (2) at the increasing corruption of the times; (3) at the approaching end of Paul.The Saviour of the world is at the same time ordained to be its Judge.The connection of the individual judgment, directly at and after death, with the universal world-judgment at the end of the ages.The coming again of Jesus the complete manifestation of His kingly glory.The union of earnestness and love in the right-minded servant of Christ.To contend is sometimes, to be gentle is always necessary.Ebb and flow in public sympathy for sound doctrine.Church-going from idle curiosity over against that for true desire of good.The opposition to evangelical truth (2Ti 4:3-4): (1) Its signs; (2) its sources; (3) its consequences.The unworthy strife for human applause upon the part of the preacher of the gospel.Preach so that thou mayest please God.The true Christian sobriety in the minister of the gospel.Suffering and striving heroism intimately united together.The true Christian fidelity in office: (1) True, in the greatest matters as in the smallest; (2) true, in the consciousness of a holy calling.Paul at the close of his life.The retrospect glance and the look into the future of the great Apostle, at the end of his life.The of Paul a fruit of the of Jesus.The dying strains of the departing ambassador of the cross.The similarity and the diversity between the departure of Paul and the departure of Moses.The greatness of Paul in his farewell to life. He stands here before us: (1) As a prisoner, who expects his release; (2) as a combatant, who surveys the strife; (3) as a victor, who awaits his crowning; (4) as an ally, who encourages his comrades.The Christian according to the chief particulars: (1) Placed on the same battle-ground; (2) assured of the same victory; (3) called to the same crown; (4) filled with the same peace, as the great Apostle of the heathen.The farewell of Paul a manifestation of the power of his faith, his hope, his love.The death of the Christian a gentle release.How much one can lose in case of necessity if one only keep the faith.The connection between the doctrine of free grace and of just reward.The crowning festival of eternity: (1) The judge; (2) those crowned; (3) the feast of joy.The Christian longing after the advent of the Lord: (1) How high it rises; (2) how suitable it is; (3) how richly it pays.Each true disciple of Christ has in his nature somewhat apocalyptic.Even in heaven loneliness will be no blessedness.

Starke: Cramer: The office of correction must be guided by discretion.Osiander: a preacher must transform himself in sundry ways, as it were, now to rebuke earnestly, again to admonish kindly and gently.Cramer: The naughtiness of human nature is so great, that it will only hearken to what is new; therefore the old truth is crushed out, and falsehood established.Starke: Preachers are placed by God as watchmen, therefore must they hold faithful watch of the congregations over which they are placed.Langii Op.: Every upright preacher must be an evangelist.God still yet grants to many souls the especial grace to see beforehand certainly and to speak of the time of their death, which contributes so much the more to a better preparation for it; yet no one must depend upon that, nor expect it, but hold himself in readiness at all times for a blessed departure.Cramer: A Christian knight must (as the ancients have remarked) have three hearts: a Jobs heart, for patience in affliction (1Pe 4:1); a Jacobs heart, for perseverance in prayer (Gen. 32:37); a Davids heart, for joyful ness and trust in God (Psa 18:30).It is no sin to say, in simplicity, what is best of ones self (2Co 11:18).Langii Op.: Patience, pious cross-bearer! in a little while thou becomest a crown-bearer.Here, comfort and joy!God will crown and glorify not only the great saints, but all likewise, provided they do but continue in faith.

Heubner: The spirit of the time, the prevailing taste, should not be at all the rule for the preacher; he should rather resist the spirit of the time, which for the most part is perverse.Preachers should take for themselves an example in the prophets of the Old Covenant, who spake the truth freely to high and low.The choice of teachers, according to what is it to be regulated?Gloria sequentem fugit, fugientem sequitur.Rash and incautious ways bring about sore mortifications.Preaching only can avail for a complete fulfilling of the evangelical ministry.The life of a true minister of God is a perpetual sacrifice, a giving up of himself.The joyful looking forth upon death is the effect of a godly life.The worth of a life rich in deeds.For the true champion, death is a victory.The expectation at death should strengthen for the battle and the race.

Rieger (2Ti 4:7-8): How the end of Christianity is better than its beginning: (1) The beginning is good; (2) the continuation is better; (3) constancy to the last best of all.Lisco: The retrospect of a faithful pastor over his course.The prospect of the believer in eternity.The true minister, and his reward.

N. B.

2Ti 4:6-8 appropriate especially for funerals, as also for funeral addresses, but not indeed for every one.

Footnotes:

[1]2Ti 4:1.The of the Recepta to be omitted. See Tischendorf on the place. [So, too, with .E. H.]

[2]2Ti 4:1. of the Recepta. A. C. D.1 F. G., Cod. Sin. 31, 37, and others, are against it.

[3]2Ti 4:1.With Tischendorf, we read , instead of the of the Recepta.

[4]2Ti 4:2.[Vulg.: Insta oportune importune.E. H.]

[5]2Ti 4:2.[Cod. Sin., . ; so G., Orig.E. H.]

[6]2Ti 4:3.[The reading of the Recepta, , is relinquished universally now. The true reading doubtless is, ; A. C. D.,1 and others; Griesbach, Tischendorf, Lachmann, Wordsworth, Cod. Sin.E. H.]

[7]2Ti 4:6.[Lachmann reads , and so the Cod. Sin., instead of the . . of the Recepta, which is followed by Tischendorf.E. H.]

[8]2Ti 4:7.[, Recepta. Lachmann, Cod. Sin., . . Tischendorf and Wordsworth adhere to the Recepta.E. H.]

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

DISCOURSE: 2258
CHARGE TO MINISTERS AND PEOPLE

2Ti 4:1-2. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.

RELIGION is a matter of far greater importance than men generally imagine. The appointment of an order of men on purpose to instruct mankind in the knowledge of it, and by all possible means to advance it in the world, is itself a proof, that, in Gods estimation, it is indispensably necessary for the happiness of man. In truth, there is nothing else that is of any importance in comparison of it. How St. Paul laboured to diffuse it, is well known. And here we see how earnestly he inculcated on others the duty of labouring to the utmost to excite an attention to it, throughout all classes of the community. A more solemn charge can scarcely be conceived than that which he here gives to Timothy. The age of this pious youth might render him too diffident and timid in the discharge of his ministerial office: and therefore, in this epistle, St. Paul again gives him the solemn charge which he had repeatedly given in his former epistle [Note: 1Ti 5:21; 1Ti 6:13.], to acquit himself to that God who had sent him, and to that Saviour who would judge him in the last day.

In discoursing on the words before us, I shall consider,

I.

The charge given [Note: If this were a subject addressed, to Ministers, the first head should constitute the whole body of the Sermon; and the second head he reserved, in a way of corollary, for the conclusion of it. But, to a common audience, the present distribution is better.]

The word is that which every minister must preach. He is not at liberty to amuse the people with the fancies and conceits of men, but must declare simply the mind and will of God. He is sent of God for that very end. He is an ambassador from God to man, authorized to declare on. what terms God will be reconciled to his rebellious subjects. And this ministry he is to discharge,

1.

With assiduity

[Day and night should he labour in his vocation, with all diligence. The priests under the law had their appointed seasons for sacrifice: but, for the ministration of the Gospel, and the advancement of the interests of the Redeemers kingdom, no time should be deemed unseasonable. A servant of God should never lose sight of the object which he is commissioned to promote. Whether in public or in private, whether on the Sabbath or other days, whether early or late, whether in a season of peace or of the bitterest persecution, he should be alike active, and alike intent on fulfilling the will of his Divine Master. He should be instant in season, out of season ]

2.

With fidelity

[In his discourse, he should adapt himself to the necessities of men, and change his voice towards them as occasion may require. If there be errors in the Church, he must reprove them, and establish the truth in opposition to them. If there be any sins committed, he must rebuke them; and, if need be, with sharpness and severity too, that the name of God and his doctrine be not blasphemed. If there be any discouraged by reason of the difficulty of their way, he must exhort and comfort them; according to that injunction of the prophet, Strengthen ye the weak hands, and confirm the feeble knees; and say to them that are of a fearful heart, Fear not; your God will come and save you [Note: Isa 35:3-4.]. He is not to fear the face of man; but to address all, without respect of persons; and to declare to them the truth, whether they will hear, or whether they will forbear [Note: Eze 2:7.].]

3.

With perseverance

[He may labour long, and see but little fruit of his labour: but, like the husbandman, he must wait with patience for the early and the latter rain [Note: Jam 5:7]. He must be content to give line upon line, precept upon precept, here a little and there a little. And if, in return for all his kindness, he meet with nothing but reproach and persecution, he must still persist in using his best efforts, if by any means he may at last be made useful even to one. Confident that his doctrine is right, he must labour to inculcate it on all; and leave to God the issue, whether it be to blind and harden men, or to convert and save their souls [Note: Isa 6:9-10.].

All this is the bounden duty of a minister: and of his labours in it he must give account to the Judge of quick and dead, in the great day of his appearing.]
But, that we may adapt the subject more to the edification of all, let us consider,

II.

The charge implied

It is evident, that, if such be the duties of those who preach, there must be corresponding duties attaching to those who hear. On these, therefore, the charge enjoins,

1.

A due improvement of the ministry

[If we are to preach the word, you, my brethren, are to hear it: and to hear it too, not as the word of man, but as the word of God, and as the word of God to your souls.
Nor are you ever to become remiss in your attention to it. It should be daily your delight, and more to you than your necessary food. At all times, and under all circumstances, you should look to it, as your sure directory, and your never-failing support.
Whether read in your secret chamber, or preached to you in the public assembly, your submission to it should be deep and unreserved. Every sentiment of your heart should be regulated by it; every lust should be mortified in obedience to it; and every duty performed in accordance with it. You must, in particular, guard against itching ears and a rebellious heart; neither affecting novelty on the one hand, nor quarrelling with old-established truths on the other [Note: ver. 3, 4.].

Nor should you ever be weary in well-doing. Whatever it may cost you to conform to Gods blessed word, it must be done: nor should you ever rest, till your whole souls be cast into the very mould of the Gospel.]

2.

A diligent attention to your own personal concerns

[If ministers have their duties, so have you also yours, to which you are bound to pay all possible attention. Though you minister not in public, you should be as priests in your own houses, and perform towards your respective families all that the most faithful minister attempts for you.
But, supposing that you have none to whom you owe these friendly offices, you must at least watch over your own souls, and with all diligence and fidelity endeavour to bring them into subjection to the commands of God. You must bear in mind your responsibility to God for your every act, and word, and thought; and must so walk before your Lord and Saviour, that you may stand with boldness and confidence before him in the great day of his appearing.]

In conclusion, let me bring the charge more directly to your hearts and consciences

[Almighty God is here present with us, and has heard every word that has been spoken to you. The Lord Jesus Christ, too, is present with us; and records in the book of his remembrance every word that is delivered in his name. And soon will he descend from heaven, and summon the universe to his tribunal. Then will his kingdom be complete; and every member of it, from the first to the last, shall stand before him. Now, as in the immediate presence both of the Father and of the Son, I speak unto you; and in their sacred name I charge you all. You shall all, ere long, stand at the judgment-seat of Christ, and give an account of yourselves to God; and receive at his hands according to what you have done in the body, whether it be good or evil. It becomes YOU, then, to receive with meekness every word that is delivered, as it becomes me also to speak even as the oracles of God. The Lord grant that I may so speak, and ye do, as those who shall be judged by Gods perfect law [Note: Jam 2:12.]; and that both the one and the other of us may so approve ourselves to Christ, as not to be ashamed before him at his coming [Note: 1Jn 2:28.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

The Apostle is here closing his Epistle, and, therefore, impresseth his Exhortations on Timothy, with the tenderest Affection. He speaks of several who were Enemies to the cross; and sends his Salutations to several, who were Friends: and concludes with his usual Apostolic Blessing, in praying for Grace.

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

(1) I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; (2) Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. (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; (4) And they shall turn away their ears from the truth, and shall be turned unto fables. (5) But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

I pray the Reader to remark, the earnestness, with which Paul charged Timothy, on this momentous ground, to be faithful, and diligent in his ministry. Though Timothy was very dear to Paul; yet the Lord Jesus Christ, and his cause, was infinitely dearer. And, let the Reader yet further remark, in what a solemn manner the Apostle introduceth the Lord, both Father and Son, including the Holy Ghost, who is the Almighty Speaker by Paul, as looking on, while he thus chargeth Timothy to faithfulness. Yea, he seems by his expression, as if he had brought this young man before the presence of the Lord, and then bids him behold, who were witnesses to this renewed Ordination! Oh! that God the Holy Ghost would carry the conviction of this solemn scripture, to the consciences of those, who run unsent of God; that the awful prospect of His coming to judge the quick and dead at his appearing, might stop the mouths of them, who serve not our Lord Jesus Christ, but their own bellies! Rom 16:18 .

And, while the Reader particularly noticeth the Apostle’s charge to the faithful Preacher; let him no less observe, the special cause, for giving a command so earnest in relation to the people. The time will come, (saith Paul,) when they will not endure sound doctrine. What an awful account. We read in the Old Testament scripture of some, who said to the Prophets: prophecy not unto us right things, speak unto us smooth things, prophecy deceits. Isa 30:10 . But here seems, if possible, a more awful delusion, when the sound doctrines of the Gospel, men will not hear, nor endure. It is worthy the Reader’s observation, that the Lord Jesus himself, in allusion to the latter-day dispensation, declared, the delusion should be so great, that had not the Lord shortened it, no flesh could be saved. But, saith Jesus, (and a sweet saying it is, to the Lord’s people,) for the elect’s sake, whom he hath chosen, he hath shortened the days. Mar 13:20 . Paul, in taking leave of the Church at Ephesus, beheld; with great concern, the alarming times of the latter-day heresies. Act 20:25 , to the end.

Let the Reader observe further on this subject, that when the Apostle spake of a time that would come, when men would not endure sound doctrine, he then spake of a distant day. But if we consider the signs of the present time, that day is actually come. Surely it is impossible for any child in grace, to contemplate the circumstances going on in the Churches professing godliness, and where the Gospel is repeatedly said to be preached; without being struck with the most palpable conviction, that men do not endure sound doctrine, but after their own lusts, are heaping to themselves teachers having itching ears.

If there be a doctrine of the Gospel of Christ, more eminently to be insisted upon, one than another, in being the bottom, and foundation of every other; surely, the everlasting love of God in the choice of his Church in Christ, is that doctrine. For from hence ariseth the redemption of the Church by Christ, from the Adam-fall of sin: and the regeneration of the Spirit, by God the Holy Ghost. In short, all, and everyone of the momentous doctrines of grace, are the result of this first, pre-disposing, and eternal love of God to the Church in Christ, before all worlds. Eph 3:9-11 . As such, can it be otherwise supposed, than that this glorious, fundamental article of our most holy faith, should be the constant, unwearied subject of every Preacher’s discourse; and the joy of every hearer’s heart, in all Churches of the Saints? From hence, as from a foundation, all the after-building in grace, must arise. And to this, every wise master builder, (as Paul calls preachers,) hath respect, as forming the basis of the whole superstructure. Could it ever have been supposed then, that any age of the Church, would be found, that would go off this foundation? Yes! saith the Holy Ghost, the time will come, when they will not endure sound doctrine. That time is indeed now come; and come with such awful forerunners of evil, that the grand Truths of our holy faith, are frittering away, so as by many to be nearly given up. The glorious doctrines of election; redemption solely by Christ, as a finished salvation; and the Person, Godhead, and Ministry of the Holy Ghost: these Truths are seldom spoken of by some, and relinquished by others. Nay, the departure from sound doctrine, hath been so great, that in the self-importance of vain minds, some have gone so far, as to form comparative statements, between the doctrines of election, predestination, the atonement, and the like; and what they call other topics, and in their view, of a supposed equally important nature, that in the presumption of their minds they have turned the attention of the faithful to the former, as disproportioned.

Alas! what blind leaders of the blind, must such men be! And what a leanness of soul must be found, in the congregations, where such men minister? For what proportion (to use their own words) can there be, between the drops of the bucket, and the ocean; or the small dust of the balance, and the whole earth? And yet, far less must there be, between the glorious purposes of Jehovah, in his electing love of his Church in Christ; than all the counsels, wills, and works of men, and angels, to all eternity. But such men see it not. And hence neither they, nor their congregations, can endure sound doctrine. The itching ears of the one, and the unhumbled pride of the other, are in quest of somewhat, which shall gratify the lusts of both. The lust of the Pharisee, is satiated, in the compliment paid to his self-righteousness; and the lust of the Professor is not less indulged, in the having a name to live, while virtually dead before God. And both Preacher, and Hearer, sit down in the complacency of their own self-importance.

Reader! I pray you to pause over the awful prospect Persons of the complexion I am adverting to, with confidence tell us, that the piety of our days is reviving. Whereas, God the Holy Ghost speaketh expressly, that in the last days perilous times shall come. And the Son of God hath left upon record, that so general will be the apostacy of the last days, that if it were possible, they should deceive even the very elect. Mar 13:2 . If these men were taught of God, and acquainted with the plague of their own heart these things alone would be enough to convince them of their error. But, alas! they are too full of self-importance. Paul’s charge to Timothy, before God, and the Lord Jesus Christ, to be instant in season, and out of season, and to reprove, rebuke, and exhort with all long suffering and doctrine, (which implies much opposition to a faithful ministry,) they know not. The fashionable congregations they address, according to their system, require neither reproof nor rebuke. And thus for the most part such men live, and, it is to be feared, too often die, full of their own good deeds, and literally strangers to their own corruptions before God.

But, what a blessed relief hath God the Holy Ghost given, to the alarming view of such men, in the short, but sweet portrait he hath drawn, by the Apostle, of what form the outlines of a faithful servant of Christ. But watch thou in all things; endure afflictions; do the work of an Evangelist: make full proof of thy ministry. Without entering into all the parts of the ministerial character, which would form a volume, rather than to be comprized within the limits of a short observation, which this work can only allow; suffer me to ask, what afflictions from men, would the work of an Evangelist bring upon a preacher, whose chief bent is to compliment his hearers? And what watchings do those men go through, for the souls of the people, who know nothing of the doubts, and fears, and spiritual distresses, of exercised believers? What full proof can they give of their ministry, whose services are confined to the pulpit? Paul, who recommends this conduct to Timothy, and who preached the sound doctrines of election, redemption, and regeneration, continually; was himself a living example of what he enjoined. He entered into the spiritual concerns of all the Lord’s people, and made their case his own. Who is weak (saith he) and I am not weak? Who is offended and I burn not? 2Co 11:29 . Faithful servant of Jesus! Hadst thou lived in these days, what burning of soul wouldest thou have felt, at the conduct of those, who, though professing Christ, cannot endure sound doctrine!

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

2Ti 4:2

Observe, he puts longsuffering before doctrine, and that because nothing except patience answers with those who are hard to win. Patience enables us to possess not only our own souls but those of others also.

St. Francis de Sales.

2Ti 4:2

In the ninth chapter of The Saints’ Everlasting Rest, Baxter observes that ‘we are commanded to “exhort one another daily,” and “with all longsuffering” (2Ti 4:2 ). The fire is not always brought out of the flint at one stroke; nor men’s affections kindled at the first exhortation; and if they were, yet if they be not followed, they will soon grow cold again…. If you reprove a sin, cease not till the sinner promise you to leave it, and avoid the occasions of it. If you are exhorting to a duty, urge for a promise to set upon it presently.’

Reference. IV. 3. H. D. M. Spence, Voices and Silences, p. 33.

St. Luke the Evangelist

2Ti 4:5

Here are four distinct thoughts. They are thoughts of St. Paul the friend of St. Luke, whom we commemorate today, and they form the opening words of the Epistle for this day. They are nearly his last thoughts. He was nearing the end; he was forsaken by his friends ‘Only Luke,’ he wrote in this chapter, ‘is with me’. Each thought comes straight and warm from one of the largest hearts ever given to man. Further’, each is not only a thought but a charge a charge countersigned, we cannot doubt it, by the sign-manual of the Divine Master Himself.

I. Sobriety in all Things. ‘Be thou sober.’ Be temperate, calm, collected. Keep your heart warm, but your head cool. To each matter that comes to be dealt with, whether to cheer or to trouble, give its due proportion, neither more nor less. Do not let the heat, the headiness, the wild outcries of others make you lose your own balance. Be on the alert against surprises. Be on the watch alike against your own drowsiness and against the midnight assaults of others, and in all that calls for judgment, counsel, doctrine, action, ‘keep a temperate brain’. Whatever others may be, ‘Be thou sober’.

II. Suffer Hardship. Clearly the word had a special force for St. Paul and for those whom St. Paul sent forth to battle. In our day it has a special force for some of the clergy, not least those whose work lies in foreign lands, and whose dangers are not only dangers of the soul, but also of the body. We cannot hear the name of China, we can scarcely hear the name of India, or Uganda, or Nyassa, without being reminded that to ‘suffer hardship,’ even in the most literal sense, may at any time become the lot shall we not say the glorious privilege? ‘before they taste of death,’ or even in the hour of death itself, of some of those devoted brothers who are representing us in the mission field. But, apart from this, there is surely a meaning for us all, clergy alike and laity, in this emphatic word, which might well be the motto of a great life ‘Suffer hardship’. In every human life, and at many stages of each life, there is always, seen or unseen, some eventful ‘parting of the ways’. There is the level, smooth path of ease, and there is the steep rough path of difficulty; the path of ‘least resistance’ and the path of trenchant daring; the path of tactful if you will, kindly compromise and the path, always of outspoken resolve, sometimes of outspoken leadership. No man who weighs his words, and knows something of the complications of modern life, can doubt that again and again the easier path will be also the path of wisdom and of charity. But there are a hundred voices always ready to advise the softness of compromise. There is not always ready a voice to recall the old soldierly word of command, ‘Suffer hardship’. There are times when the sterner voice is truly the present voice of God, ‘Suffer hardship’. Speak out. Say the word that must offend. Be content to be for a season misunderstood, misconstrued, misliked, and even denounced, if by any means you may gain a hearing for some eternal truth of God which in your heart and intellect you know to be vital.

III. The Work of an Evangelist. I sometimes think that this part of our ministry, which should surely be the most delightful, is the one which in practice we clergy find the hardest Judge us, but judge us generously, by the history of nineteen hundred years. What is the character which we have made for ourselves? Are we outwardly spoken of, are we inwardly thought of, as bringers of ‘good news’? Do men single out this as one of the services for which they thank us? Do they expect from us some thought, some word, some comment, on what is passing in human souls, or on the words of Christ in Scripture, or on the works of God in Nature something which will brighten their homes, add to their sense of being happy, and breathe the freshness of what is known both to poetry and to religion as ‘newness of life’? We can hardly put the question without a seeming touch of self-accusing irony. And yet, if we know anything of the history of the Christian Church; if we have followed the life of any of her first-rate evangelists; if we have observed how men and women hung on the lips of any of the greater thinkers and preachers and writers whether Fathers, or Bishops, or monks, or friars, or Reformers, or translators of the Bible, or scholars and teachers in Universities, or missionaries at home like Whitefield and the Wesleys, or missionaries abroad like Boniface, or Xavier, or Duff, or Swartz, or Marsden, or the two Selwyns, or Patteson, or Whipple, or Mackay, or Hannington if, I say, we have noted the spell which these men cast over those to whom they offered their message, it was, we must all admit, because they were felt to be bringing ‘good news’. They had something fresh to tell about God and about the Saviour, and about the Eternal indwelling Spirit, and about the brotherhood of the Christian society, and about man’s life and man’s death. They had something to say which made for gladness of heart, which left the burden of life brighter, which threw over it the rainbow of hope, which was the breaking of some yoke, and was the unveiler and herald of some ‘power from on high’.

H. M. Butler.

References. IV. 5. W. H. M. H. Aitken, Christian World Pulpit, vol. xlvi. p. 251. W. G. Rutherford, The Key of Knowledge, p. 142. W. J. Adams, Christian World Pulpit, vol. lxi. p. 268. IV. 5, 6. G. Trevor, Types and the Antitype, p. 253.

The Backwater of Life

2Ti 4:6

Paul knew that his work was done. How does this man, the servant of Jesus Christ, bear himself in these closing days? With what thoughts of the friends about him, of the years that lie behind, of the few fleeting days that still remain, and above all, of the great Beyond that is now so near to him? It is a testing day in a man’s life when he comes to know what he has long secretly feared, that the prizes he has coveted and toiled for are not for him, that already he has done the best he is capable of, and that henceforth his influence will be within less and ever-lessening circles. Perhaps there is nothing that some of us so much dread as the coming of the days whereof we shall say that we have no pleasure in them. May it not help us if we listen to the last words of the Apostle Paul?

I. And in the first place, mark the Apostle’s quiet confidence and joy. ‘Youth,’ some one has said, ‘is a blunder, manhood a struggle, old age a regret.’ Paul might have called his youth a blunder, and his manhood a struggle, but his old age a regret no! a thousand times no! Long ago it had been his desire that he might finish his course with joy; and now his prayer is being answered.

II. The Apostle’s life-convictions remain with him still in unshaken strength. Nor are the old interests of his life dead and gone from him. He gives manifold directions to Timothy: ‘The clothes that I left at Troas with Carpus bring when thou comest, and the books, especially the parchments’.

III. Very beautiful also is Paul’s attitude towards those who were near him in these last days. There is, too, if I mistake not, a new note of tenderness in Paul’s voice.

IV. Need I say Paul did not fear to die? Paul welcomed death because he saw beyond death. ‘There is the Mainstream,’ writes Mr. James Payn, ‘the Backwater and the Weir, and there ends the River of Life.’ What is after that he does not know; with him it is from death to dark. But with Paul it is from death to day. To Paul death was but as ‘the lifting of a latch’; to us, perhaps, who are young and strong, ‘the thought of death is terrible, having such hold on life’. But if our work is done, if we are in the backwater and the end is near, God grant that in deepening peace and with ever-growing tenderness we may do the things that remain, till the soft mellow light of evening fade into that last darkness that brings the swift dawn of the eternal day!

G. Jackson, Table Talk of Jesus, p. 239.

References. IV. 6. Spurgeon, Sermons, vol. xvii. No. 989. C. Perren, Revival Sermons in Outline, p. 191. IV. 6, 7. H. Woodcock, Sermon Outlines (1st Series), p. 219. IV. 6-8. J. W. Boulding, Sermons, p. 153. A. Maclaren, Expositions of Holy Scripture Timothy, p. 100.

2Ti 4:7

I may not boast with the Apostle that I have fought a good fight, but I can say that I have fought a hard one. For be my success small or great, it has been won without wilful wrong of a single human being and without inner compromise or other form of self-abasement.

James Lane Allen, in The Choir Invisible.

References. IV. 7. G. Dawes Hicks, Christian World Pulpit, vol. lvii. p. 40. J. G. Greenhough, ibid. vol. xlix. p. 202; ibid. The Gross in Modern Life, p. 219. R. J. Wardell, Preacher’s Magazine, vol. xviii. p. 178. Expositor (5th Series), vol. i. p. 144; ibid. (7th Series), vol. vi. p. 370.

The Christian Life: A Fight, a Race, a Trust

2Ti 4:7-8

I. First of all, Paul says, Christian life and Christian service are a conflict, a battle. ‘I have fought.’ Any conception of the Christian life that leaves out this side of it is a soft, inadequate and misleading conception. There is no Christian life apart from conflict. Paul says that it is not only a fight but it is the good fight No sight is fairer than that of the man making war on the base within and the base without, fighting with self, sin, the devil, and the world, and in God’s strength overcoming.

II. The second metaphor, ‘I have finished my course’. When Paul says here, ‘I have finished my course,’ he does not mean the sands of life have run out, but I have run along the appointed track. He means. I have fulfilled the Divine destiny. Henry Drummond said, ‘God has a will concerning a man’s character, and then He has a will concerning a man’s career’. Find out God’s will for you and go straight on whatever comes.

III. Now the last metaphor, ‘I have kept the faith’. The Christian life is a great entrustment, a great stewardship. Your Christian life begins in your trusting Jesus. But that is only half. The other half is that Christ is trusting you. Supposing we are true soldiers of Christ, what is the end? Not death. There is ‘a crown of righteousness’.

Charles Brown, The Preacher’s Magazine, vol. xvii. p. 439.

References. IV. 7; 8. J. H. Holford, Memorial Sermons, p. 192. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iii. p. 415. H. Woodcock, Sermon Outlines (1st Series), p. 225. F. B. Woodward, Selected Sermons, p. 42. Bishop Bethell, Sermons, vol. ii. pp. 1, 16. F. B. Woodward, Sermons (1st Series), p. 190.

The Love of Christ’s Appearing

2Ti 4:8

Do you notice where St. Paul places a ‘love’ of the Second Advent? He was writing as ‘Paul, the aged,’ with his own ‘crown of righteousness’ now full in view. But that does not at all prevent him keeping his eye upon the coming of Christ. And I conceive that however close death may be to a man, the right point of contemplation is still the Advent. There are four attitudes of mind in which we may stand respecting the ‘appearing’ of Christ. By far the worst is ‘indifference’; and that indifference may be either the dulness of ignorance, or the apathy or the deadness of the moral feelings. The next state is, ‘fear’. There is always something very good when there is ‘fear’. It requires faith to ‘fear’. But above ‘fear’ is ‘hope’. ‘Hope’ is expectation with desire: knowledge enough to be able to anticipate and grace enough to be able to wish it And here the ladder is generally cut off; but God carries it one step higher ‘love’. ‘Love’ is as much above ‘hope’ as ‘hope’ is above ‘fear’ for ‘hope’ may be selfish, ‘love’ cannot be; ‘hope’ may be for what a person gives, ‘love’ must be for the person himself. Therefore a man might deceive himself, by thinking all was right in his soul, because he ‘hoped’ for the Second Advent; but he might, after all, be set upon the pageant, and the rest, and the reward. But to the individual that ‘loves’ it, there must be something infinitely dear in it; and that one dear thing is the Lord Jesus Christ.

The ‘love of Christ’s appearing’ is not a simple idea, but one composed of many parts. I would separate four, which four at least go to make it

I. Manifestation of the Saints. The moment of the manifestation of Christ will be the moment of the manifestation of all His followers. Then, perhaps, for the first time, in their united strength and beauty declared and exhibited, and vindicated, and admired, in the presence of the universe. And, oh, what a subject of ‘love’ is there! Some we shall see selecting and individualising us, as they come, with the well-remembered glances of their loving smiles. But all sunny in their sacred sweetness and their joyous comeliness. Never be afraid to ‘love’ the saints too much. Some speak as if to ‘love’ Christ were one thing, but to ‘love’ the saints were another thing; and they almost place them in rivalry! But the saints are Christ. They are His mystical body, without which Christ Himself is not perfect

II. The Manifestation of Christ’s Kingdom. Another part of the ‘appearing’ very pleasant and very lovable to every Christian will be the exhibition that will then be made of the kingdom and the glory of Jesus. If you are a child of God, every day it is a very happy thought to you, that Christ gains some honour. If you yourselves get a victory ever so little a one over some sin if you make the very smallest attainment in some grace you would like to feel, ‘This pleases Christ This magnifies Christ Not I, He is higher.’ And if you chance any day to hear of or see any advance of the empire of God’s truth the very fact has drawn out the deepest feelings of your heart Only think what it will be to look all around, as far as the eye can stretch, and all is His! ‘On His head are many crowns!’ His sceptre supreme over a willing world! Every creature at His feet! To behold that Saviour your Saviour everything to all and still not a whit the less yours. He everything to you; and you everything to Him!

III. The Manifestation of Christ But there is another thing after which you are always panting. I mean the image of Christ upon your soul. ‘Why am I not more like Him?’ But now you stand before Him, in His unveiled perfections, and you are like Him, for you ‘see Him as He is!’ And if ‘His appearing’ is to appear in you, is not that cause to love Him? It is difficult for any who have not known quiet hours of holy meditation to realise what it will be to see Him ‘Whom having not seen, they love’.

References. IV. 8. A. Coote, Twelve Sermons, p. 99. D. C. A. Agnew, The Soul’s Business and Prospects, p. 30. Expositor (4th Series), vol. ix. p. 4; ibid. vol. x. p. 109; ibid. (5th Series), vol. vii. p. 278. IV. 9, 10. J. M. Neale, Sermons for the Feast Days in the Christian Year, p. 309.

Demas

2Ti 4:10

Among all the portraits of the New Testament there is none more arresting, more solemn in its suggestiveness, more eloquent in its appeal, than this of Demas. ‘Demas forsook me, having loved this present age.’ These words were written by the Apostle of the Gentiles in circumstances of trials and loneliness. Almost certainly they are among the last words that he wrote or dictated. He was in prison, expecting the end. The words almost immediately preceding those of my text reveal this fact: ‘I am already being offered, and the time of my departure is come’.

Paul was alone, save for the companionship of Luke, waiting the final act: Crescens away, Titus away, Timothy away, and Mark away. But they were all away upon the business of the King, and even though he missed them he thought of them with gladness. There was one whose absence filled his heart with sorrow: ‘Demas forsook me,’ not on the King’s business, but ‘having loved the present age’. Now, we have seen Demas before. At the close of the Colossian letter, a letter of the first imprisonment in all probability, Paul wrote, ‘Luke, the beloved physician, and Demas salute you’. There was a time, then, when Demas was by the side of Paul, in company with Luke, ministering to him in the need of the hour. At the close of his letter to Philemon he referred to him as a fellow-worker. But now he had to write, ‘Demas forsook me, having loved the present age’. That in a sentence is the story of a spiritual tragedy. A man who had been in closest fellowship with the Apostle, both in ministry and in suffering, had left him.

I. No man who has once known our Lord Christ, and been in fellowship with Him, immediately forsakes Him. The devil never wins such a man by frontal attack. There is always an insidious flank movement upon Mansoul ere Mansoul is captured. There is always heart-backsliding before there is definite and open backsliding. I take up my newspaper one day, and I see that which, alas! the newspaper is all too ready to publish, that some minister or prominent Christian worker has been arrested for fraud, or has fallen into vulgar sin; and I know that preceding that open fall such minister or worker has been drifting. Always first the subtle, insidious force, alluring the soul; always next definite choice, decision, a volitional yielding to the alluring force; then some day, inexorably, suddenly, Demas has gone, and the world finds out that which God knew long before.

Let us consider these things a little more fully for our warning. The alluring forces. It is a very noticeable fact that this text is constantly misquoted: ‘Demas forsook me, having loved this present evil world’. The word ‘evil’ was not used by the Apostle. Why is it that it is so constantly used in quotation? Is it not because there is a subconscious sense that it is so insufficient to say, ‘having loved this present age’; that there is nothing to be afraid of in ‘this present age’; that there must have been some quality of evil in the age, seducing Demas, ere he could be lured from his loyalty to Christ? Now, as a matter of fact, when we introduce the word ‘evil,’ we rob the text of its keenest edge. The sharpness of the sword is in the adjective, rather than in the substantive: ‘Demas forsook me, having loved this present age’. How did the age allure Demas? First, by the enticement of its nearness; secondly, by the enticement of its method; and finally, by the enticement of its gifts.

II. This love that took Demas away was that of deliberate choice. If we would really understand the meaning of the solemn warning, let us take the word of Paul when Demas was yet with him, and helping him. He wrote to the Colossians, ‘Set your affection, your mind, on the things that are above’. In this high and holy mystery of the spiritual life let no man say that he cannot help what he loves. Religion is of the will. Set your affection upon the things that are above that is the great word, and it is a command. Demas set his affection deliberately upon the present; came to some hour of crisis in which he said, I have been comparing these things, and I have come to the deliberate conclusion that I will take no risk on an uncertain eternity. I will make sure of the thing that is right here, under my eyes.

Following that deliberate decision Demas went from Paul. He left the prison, he left the difficulties; he went from fellowship with the little band of souls who still loved His appearing; he left Luke, and Crescens, and Tychicus, and Timothy, and Titus; he left Christ.

G. Campbell Morgan, Mundesley Conference Report, 1910.

References. IV. 10. Phillips Brooks, The Mystery of Iniquity, p. 224. C. Brown, God and Man, p. 210. J. Stuart Holden, The Pre-Eminent Lord, p. 187.

Paul Under Depression

2Ti 4:11

We have affinity with Paul in the mood in which these words discover him. He is in the depths. We have been there. When he sings we cannot always accompany him, but he is sure of our fellowship when he sighs. We are unable to soar with him to the seventh heaven, but when he moans, ‘Only Luke is with me,’ he becomes our brother and companion in tribulation. We cannot range with him the mystic uplands, but we can take his hand in the dreary prison-house. When he philosophises he gets away from us, but he is close to us when his bitter tears overflow. Let us observe this royal soul under depression. It will cheer us in our forlorn seasons.

I. The Depression of a Noble Soul. How faithfully is Paul’s drear depression reflected in this plaintive memorandum, ‘Only Luke is with me!’ And it was a justifiable depression. There is an accidie which is atheism. There are glooms which are the pestiferous exhalations of unbelief. Moreover, there is a frequent depression which is the result of thoughtless and selfish indulgence. The extravagant supper of the night leaves stupid depression next morning. We need not waste sympathy upon such retributive sadness.

But how different is the depression of this faithful Apostle! His dejection arises from painful circumstances.

Paul’s depression arose from impaired health. The thorn in the flesh had always a cruel sting, but its edge was sharpened in the dismal prison. Strong pain became ferocious pain. Paul had ever borne this cross, but it pressed overwhelmingly upon him now.

Paul’s depression sprang from his excessive labours. The bow of Ulysses was unstrung. Its horn was worm-eaten and its string was mildewed. And what a conquering bow it had been!

Then Paul’s depression was the depression of age. He was an old man now. He felt old, and that constitutes real old age. He subscribed himself ‘Paul the aged’. And evening hours bring evening shades. He was darkened by the fogs which often fall heavy on the banks of the Jordan. I would call for warm sympathy with all such. We may all require that sympathy ourselves in a little while. Speak your kindest words to such depressed souls. Seek to irradiate their darkness. Pray much that unto these loyal souls there may arise light in the darkness.

II. A Pathetic Spectacle of Loneliness. Paul’s loneliness was intensified by the fact that living friends had become unfriendly. He had not only to bear the grief of friends fallen on sleep, but the tragedy of the unfaithful friend.

III. Great Compensation in a Distressing Lot. If Paul was depressed and lonely, his compensation was rich. ‘Only Luke is with me.’ It is a sign of his despondency that he projects that ‘only’ upon the statement. Had he not been whelmed with all God’s waves and billows, he would not have used that limiting word. The ‘only’ is a little window through which we can see his forlornness. ‘Only Luke is with me.’ Matthew Henry inquires, ‘And was not this enough?’ It is a natural inquiry. But depression and loneliness have to fight hard against querulousness.

‘Only Luke is with me!’ Nay, Paul! Luke’s Lord and yours is with you! John Wesley makes Paul say, ‘But God is with me and it is enough’.

‘Only Luke is with me.’ And he had enriching fellowship with this choice servant of God amid disquieting surroundings. What medical relief the beloved physician would afford him! It was a great thing to have a doctor as his friend in such extremity. Intellectual stimulus he would also gather from Luke, the man of lovely mind. Paul’s vocabulary and his store of metaphor were notably augmented by his fellowship with Luke. Students of these latest letters of Paul do not fail to notice medical words and ideas which Paul had never employed before.

IV. A Saint Verging on the End of Life. ‘Only Luke is with me,’ he writes, and he is very near his rough and hazardous journey’s end. Frequently trials multiply as the end of life approaches. It is the final test of faith and hope and love. The cross grows heavier as faith’s journey ends, and the crown of life flashes on our view. And verily the crown shines on Paul’s tear-dimmed eyes. ‘Henceforth there is laid up for me the crown’ (ver. 8): he has just written. And the very crown he has all his life been panting for ‘the crown of righteousness’.

We shall not fare badly at the last if ‘only Luke’ is with us. Keble calls Luke ‘the sick soul’s guide’. The Anglican Collect for St. Luke’s Day runs thus: ‘Almighty God, who calledst Luke the Physician, whose praise is in the Gospel, to be an Evangelist and Physician of the soul: may it please Thee, that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed, through the merits of Thy Son, Jesus Christ our Lord’.

When Richard Jefferies lay on his dying bed he and his wife read much together in the Gospel of Luke. It will be well with each of us at the last if we can say, ‘Only Luke is with me’.

Dinsdale T. Young, The Gospel of the Left Hand, p. 59.

St. Luke the Evangelist

2Ti 4:11

St. Luke is known to us as ‘the beloved Physician’. We think of him, too, as the writer of the Gospel which bears his name, and also of that wonderful book in which are recorded the triumphs of the early Church, the Acts of the Apostles. He is not very frequently mentioned in the Scriptures, but such references as there are present him to us in a beautiful light. ‘The Physician’ surely it is a happy thing for us to know that thus early in the Christian Church there was so close a connection between the ministry of medicine and the ministry of the Gospel. ‘The Evangelist’ how delightful to think of this cultured and refined man being the bearer of the Evangel, the good news which his writings have given to the world, that ‘unto us is born a Saviour, Which is Christ the Lord!’ ‘The Faithful Friend’ no, he is not specifically called so in the New Testament, but our text states it in sufficiently eloquent terms. May we think of him in this threefold capacity.

I. The Faithful Friend. St. Paul was writing his second letter to Timothy from his prison in Rome. He was ready to be offered, and the time of his departure was at hand. He had no fear, no misgiving about himself, for he had fought a good fight, and he knew that there was laid up for him a crown of righteousness. But he was saddened and depressed by the defection of friends, particularly by that of Demas, who, having put his hand to the plough, had turned back, because he ‘loved this present world’. Other friends were absent from necessity, but St. Luke was by his side, and his presence would be congenial not only because they had much in common intellectually, but also for the reason that they were united in the bonds of holy love to their common Lord. ‘Only Luke is with me.’

II. The Evangelist. St. Luke has laid us all under a debt of gratitude for his beautiful record of our Lord’s life. ‘His superior education is proved by the philological excellence of his writings ( viz., the Gospel and the Acts of the Apostles, which are but two volumes of one work). His preface, in pure Greek, implies previous careful study of documentary and other evidence. He speaks of other attempts to write a “Life of Christ,” which were unsatisfactory. Though it is the same Gospel, it is narrated with peculiar independence, containing additional matter, more accuracy in preserving the chronological order of events, and complying with the requirements of history. He tested tradition with documentary records ( e.g., 1:5; 2:2; 3:1); by comparing the oral testimony of living witnesses (1:2, 8); and only when he had “perfect understanding of all things from the very first “ventured to compile a “Life of Christ” as a perfect man, restoring human nature and offering Himself a sacrifice for all mankind. To him we are indebted for the history of the birth and childhood of Jesus and the Baptist, for those liturgical hymns, and the scene in the synagogue at Nazareth (IV.), which were probably communicated by the Virgin Mary.’

III. The Beloved Physician. The name is familiar to us all, and what a depth of sympathy and love and patience it conjures up! His gifts as a doctor were consecrated to the Lord’s service, and do not we know in our own experience how great a work can be done by the modern doctor who recognises that he is a steward of the Great Physician of the soul? The medical man can be, if he will, a very real missionary of the Gospel, and he can always do much to make easy the visits of the parish clergyman to the sick room. It is a blessed thing to know that doctors and clergy are today acting together to a far greater extent than they have ever done before, and such unity of action cannot but conduce to the eternal comfort and happiness of the patient. The Church honours the healing art as the gift of God.

A Holy Alliance

2Ti 4:11

There is a note of pathos in this word ‘only’ which is not to be interpreted as a belittling of Luke. It is rather a revelation of the Apostle Paul. These two have much to give to each other, and the ministry of each will be vitally enriched by the ministry of the other.

I. I remark, first, what a natural alliance this is. ‘Luke is with me,’ says the Apostle of the spiritual. A colleagueship of such a kind is not likely to miss a certain plain fact which good people have found it possible to overlook, namely, that men have bodies as well as souls. The beloved physician, in his calling, is as much within the sphere of religion as the Apostle. (1) How finely this comradeship suggests a ministry which squares with the great facts of human need. Sin and disease are the two great ravagers of human life, and next to sin disease works the tragedy and pathos of human history. (2) It is a natural comradeship if you consider how helpless one of these ministries must often find itself without the other. The world expects that what Paul and Luke represent should go together.

II. The second remark which suggests itself is what a supreme and compelling precedent there is for this association. I will read one verse of the New Testament, for it recalls One in whom the ministry of Paul and Luke, and every other gracious ministry, either to the souls or the bodies of men, finds both its example and its benediction: ‘And they brought unto Him all that were sick and diseased, and blind and leprous, and He healed them’. This is the great compelling precedent behind the mutual ministries of the Apostle of grace and the man of healing.

III. Last of all, what a permanent mutual ministry this comradeship suggests and its compelling precedent enjoins. The first friends of Jesus recognised this. They did not look askance at sorrow and suffering, they went to meet it as something their Lord had taught them to claim as an opportunity for love and service. The social wing of the early Church is the earliest phase of the Institutional Church. The sick and the afflicted are ours because they are His. Only the infinite pity is adequate to the infinite pathos of human suffering. But the infinite Divine pity has its human mediators.

T. Yates, Christian World Pulpit, vol. LXVIII. p. 4.

References. IV. 11. H. J. Wilmot-Buxton, Holy-tide Teaching, p. 180. J. D. Jones, Elims of Life, p. 239. James Moffatt, The Second Things of Life, p. 1. Expositor (4th Series), vol. iii. p. 229; ibid. (5th Series), vol. vi. p. 81; ibid. vol. x. p. 319.

2Ti 4:13

Ma. Spurgeon says, in his sermon entitled ‘Paul his Cloak and his Books’: ‘We do not know what the books were about, and we can only form some guess as to what the parchments were. Paul had a few books which were left, perhaps wrapped up in the cloak, and Timothy was to be careful to bring them. Even an Apostle must read. Some of our very ultra-Calvinistic brethren think that a minister who reads books and studies his sermon must be a very deplorable specimen of a preacher. A man who comes up into the pulpit, professes to take his text on the spot, and talks any quantity of nonsense, is the idol of many. If he will speak without premeditation, or pretend to do so, and never produce what they call a dish of dead men’s brains oh! that is the preacher. How rebuked are they by the Apostle! He is inspired, and yet he wants books! He has been preaching at least for thirty years, and yet he wants books! He had seen the Lord, and yet he wants books! He had had a wider experience than most men, and yet he wants books! He had been caught up into the third heaven, and had heard things which it was unlawful for a man to utter, yet he wants books! He had written the major part of the New Testament, and yet he wants books! The Apostle says to Timothy and so he says to every preacher, “Give thyself unto reading”. The man who never reads will never be read; he who never quotes will never be quoted. He who will not use the thoughts of other men’s brains, proves that he has no brains of his own.’

References. IV. 13. Spurgeon, Sermons, vol. ix. No. 642. F. Hastings, Christian World Pulpit, vol. liv. p. 140. J. Stalker, ibid. vol. lv. p. 406. Dinsdale T. Young, Messages for Home and Life, p. 61. Expositor (6th Series), vol. v. p. 55. IV. 14. Ibid. (4th Series), vol. i. p. 408.

A Study in Unselfishness

2Ti 4:16-17

It is especially difficult to avoid egotism when one has to speak of one’s own experiences, but Paul’s unselfish spirit comes out with remarkable clearness in this passage at three points. (1) In his references to the Roman Christians who seemed to have failed him at the critical moment. At my first defence no one took my part, but all forsook me: may it not be laid to their charge. He does not blame them for their gross cowardice. It is not their desertion of him which weighs on his mind, so much as their failure to seize an opportunity for serving Christ. May it not be laid to their charge! The tone is magnanimous pity. Paul forgives and prays that God may forgive them. He entertains no personal resentment. (2) In his references to his own courage. That was due to Divine aid; he claims no credit for it, and does not draw attention to his own virtues. The Lord stood by me and strengthened me. Paul got power to stand firm and give a ready answer to the judge’s queries. He does not plume himself upon his ready wit and bravery, but acknowledges the hand of his Lord in the matter. If he was not intimidated, the glory was God’s. (3) The object of his personal deliverance was wider than his own comfort. The aim of God’s intervention, in sparing his life for the meantime, was that through me the message might be fully proclaimed, and that all the Gentiles might hear. Even the postponement of the trial served, in his judgment, to promote the greater ends of the Gospel. He regarded himself consistently as the agent of the cause, not as the main object on which all other considerations should hinge. This absence of pretension forms the third and highest note of unselfishness in the passage. He would not pose as a victim or as a hero in the cause of Christianity.

James Moffatt.

References. IV. 16-18. J. Edwards, Preacher’s Magazine, vol. xviii. p. 414. IV. 18. Expositor (5th Series), vol. viii. p. 146. A. Maclaren, Expositions of Holy Scripture Timothy, p. 124. IV. 20. Spurgeon, Sermons, vol. xxv. No. 1453.

Fuente: Expositor’s Dictionary of Text by Robertson

Paul’s Last Letter

2 Timothy 1-4

“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” ( 2Ti 1:1-8 ).

“Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory”( 2Ti 2:1-3 , 2Ti 2:7-10 ).

“I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” ( 2Ti 4:7-8 ).

This is the last letter, by general consent of all Christian students, that the Apostle wrote. It has been called his last will and testament. To read the will of Paul! what an advantage, what an honour, what an opportunity! This is our privilege to-day. How will Paul conclude? cannot but be an exciting question. What will Paul do at the close of his last letter? will he be weary? will he write like an old man? will he modify any of his doctrinal positions? Will he say, If I had my time to live over again I would not be so bold, so self-sacrificing; I would take more care of myself; I would live an easier life? Or will he at the last be as ardent and soldier-like and tremendous as ever? Paul was always great. He could not help this quality. There was something in him which he did not create and which he cultivated and studied to express on the largest lines with the most graphic definiteness. Perhaps Paul could not write like an old man, because he was writing to a comparative child. It is wonderful how he loved the young. Because of his love of the young he himself was never old, except in years: never in feeling. The man who knows that he is going to be born into heaven at any moment cannot be old. This is the spirit of the New Testament. There is not an old thing in it; it is verily New new because it is old: a contradiction in. words but a fact in experience. Old, old time always has had and always will have a new morning. No man ever saw this day before, and it is just as bright and sweet a flower as the Lord ever grew on the acres of time. So the New Testament is always up to date. You cannot out-pray it. Though you bribe genius to write some new supplication it falls back from the effort, saying, It was all done before I was born. No man can add anything to the New Testament that is of the same quality. He can expand it, but the plasm must be found in the book. Men can grow flowers, but they must grow them out of something they had to begin with. So this Paul and his Testament are always writing to oncoming Timothies: it is a great speech to the coming men, a mighty military charge to the infant soldiers of the world. To read the last will and testament of Paul! Let us hasten to it; every word will be music.

After the “Amen” of Timothy, tradition, not history, follows Paul away, sees him fall down before the execution, sees the uplifted flashing sword, sees the venerable head rolling in the dust. It was a grand Amen “it may be that only in heaven we shall hear the grand Amen.” How stood the old man at the last? Bravely? Tell us, ye that saw him, how he looked: did he tremble, did he apologise, did he ask for mercy? The account is before us. It never could have been such an ending, but for the great ribwork of principles round about the man, and in which he lived. This Epistle is full of doctrine, great ideas, solemn principles, burning convictions. He is not drinking out of some silver goblet of scented sentiment; he refreshes himself at the fountains of divinest blood. Oh, ye white-faced, weak-kneed, believers! believers in what? ye shifty speculators, stealers of prophetic mantles! go, drink yourselves to death, and go to your proper devil: ye are not the Church of Christ, might well be the speech which ascended Pauls might deliver to us, as we re-shuffle the theological cards, and rearrange our credenda, and modify and dilute our doctrinal positions and enthusiasms.

We have Paul in this Epistle in all the wondrous undulation of his personality. How he rises, falls, rises again; and again, like waves, falls and breaks and returns! all the while in the sublimest action. He will write a letter to Timothy, “my dearly beloved son”; he will have a family page in the letter. Paul was no loose thinker; all his thought, how tumultuously soever it was expressed, went back to centres, to fixed points; tethered to these fixities, he allowed himself almost eccentric liberty. He is an unhappy man who is not fixed anywhere. Paul turned over Timothy’s history, and he remembered Timothy’s grandmother, and Timothy’s mother, and said, you are as good as both of them put together: you seem almost to be an inheritor of faith. Some men are born in libraries: what if they should turn out learned students? Some of us were not born in a library, we must not be blamed because we have not any literature; we would have read, but we had no books to read. Some men are born in gardens: what if their raiment be odorous with the fragrance of choicest flowers? Some were born in the wilderness, and never saw a flower until they were quite grown men. The Lord will judge us accordingly. Do not be downhearted because you had no grandmother and mother in Christ. You may start the new generation. God knows where you began and how, and he will reckon it all up at the last, and many are last that shall be first, some are first that shall be last. Yet Paul will have a hand in this family history. Our pastors come into our houses; our bishops are part of our family genealogy. The pastor is a member of every family; no family is complete until its bishop is there; if not in person, yet in remembrance and in love. This is the wonderful charm of the true ministry, that it is free to every honest house Paul says, “Stir up the gift of God, which is in thee, by the putting on of my hands.” Literally, Fan the flame; or, fan the little spark: it is only a little red spark indeed, but breathe upon it, softly, more quickly, very carefully; blow again yes, see how it brightens, whitens, glows! blow again stir up the gift that is in thee. All fire is of God. There is no earthly Pentecost; the earth will not grow fire. How was the gift communicated? “by the putting on of my hands.” Dear hands! speaking hands! clean hands! There is a touch that makes us men: there is a handshaking that haunts us as a misery, cold, pithless, soulless, and we say, Would God we had never seen that man! There is another that makes us forget ten years in a moment, and recover all our lamps and lights, and makes us strong. There is a magnetic touch: every bishop ought to have it; every minister of God truly called and divinely elected has it.

The mystery of touch has never been explained. Jesus touched the leper; Jesus touched the sightless eyes: Jesus touched the little child: Jesus touched the bread which he broke. In his touch was life. We can so touch the Saviour as to get from him everything we want. He said, “Somebody hath touched me.” The disciples said, “Seest how the people throng around thee, and sayest thou, Who hath touched me? why, we are all touching thee.” No, said Christ, you are not: somebody hath touched me. Do not imagine that approximation to Christ is enough. Do not imagine that formal prayer is sufficient. Never give way to the sophism that because you have been to church, therefore you have been pious, or good in any sense. A man may go to church, and get nothing there, and in the proportion in which he gets nothing will he blame those who minister in the church! it will never occur to him that he is a dead dog, and even the lightnings would not touch him.

What is Timothy to do? He is, in the first place, not to be “ashamed.” Appearances are against him and against Paul. Virtue is in gaol, Nero is on the throne, Rome is alive with the devil: Paul says, this is a time, my son, when we must look up in confidence and love and hope. In the next place, Timothy is to “Hold fast,” grip well, make every finger serve, “keep” something. What? “That good thing which was committed unto thee.” The action is that of a child who having a very precious toy or treasure is going to rest or is going from home, and says to the strong father or mother or friend, Take this and keep it for me. What has the child done? The child has committed the treasure to the custody of tested strength. Paul says to Timothy, “Hold fast… that good thing which was committed unto thee by the Holy Ghost which dwelleth in us,” for if we can commit our souls to God, God can commit his truth to us: what we have to do is to “hold fast.” It would be a poor account to give, if we told the Holy Ghost at the last that we were busy here and there, and some thief came and took the casket with the jewel. The Apostle was an eccentric writer; his was a rough-and-ready style in many instances. He came down from the mountain at a bound, and went back again at one stride. Nobody could ever tell where he was. He is no favourite with the critics. So Paul comes down now from all these high charges, and says, I do not only remember those who have gone away from me, but I remember one who was always kind to me, an Ephesian merchant, Onesiphorus by name “he oft refreshed me”: literally and singularly, he often poured cold water on me. That is to say, the Apostle was footsore, and Onesiphorus came to him with the cold refreshing water and bathed his feet, or the Apostle’s head was burning with fever, and Onesiphorus dipped his generous hands into the cool stream, and bathed the throbbing temples. “He oft refreshed me, and was not afraid of my chain;” some of his kind water fell upon the iron. “When he was in Rome, he sought me out very diligently,” therefore he wanted to find me, “and found me.” We can always find our friends if we want to. You went out to give some dole to the poor, and the impression was made upon your mind that the poor soul was out, and therefore you went no farther. You could have found him if you wished. What would Paul have done to this merchant of Ephesus? “The Lord grant unto him that he may find mercy of the Lord in that day:” he found me may the Lord find him! This was not an occasional attention “in how many things he ministered unto me at Ephesus, thou knowest very well.” Why, Paul, hadst thou such a memory of detail? What about saintly passion, apostolic enthusiasm, the holy fury that absorbs the soul? All that, saith Paul, is perfectly consistent with remembering every cup of cold water that was given to me. If so wondrous a thing to serve Paul, what must it be to serve Paul’s Master?

What more is Timothy to be or to do? “Be strong in the grace that is in Christ Jesus.” A wonderful, double expression: “strong in the grace” mighty in the beauty valiant in the gentleness: grow flowers on the rock. And not only so thyself, Timothy, but keep up a good succession of men: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also,” a very delicate business; quite a refined profession. No. What, then? This: “Thou, therefore, endure hardness, as a good soldier of Jesus Christ.” This was a wonderful ministry in the matter of complexity: now so severe, now so gentle and enjoyable; now a ride behind fleet horses on a summer day, now a climbing of rocky mountains where there is no path, and where one has to be made by the poor toiling climber himself. “Endure hardness:” what right had Paul to say that? The right of chapter 2Ti 2:10 “Therefore I endure.” This was Paul’s right. We have no right to say, Go: we have some right, where we can use it, to say, Come. Timothy was young; Timothy therefore was exposed to intellectual ambition and temptation. Paul knew all this, and he said, “Shun profane and vain babblings: for they will increase unto more ungodliness”: shun old wives’ fables; have nothing to do with mere word-splitting, it tendeth to more and more ungodliness: keep to great principles. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his:” Timothy, keep to that which is sure. The word “sure” has been etymologically traced to a Hebrew word which means rock; therefore Paul would say to his dearly beloved son Timothy, Stand on the rock: I do not say do not sometimes launch out into the deep, and see what is beyond the rolling waves, but have a rock to return to.

Now he passes on through various exhortations, almost military, always episcopal, always noble and generous, and then he says at last, Now hear me: I want you to come; I would like to see some young life. An old man gets sometimes almost tired of his own shadow. “Do thy diligence to come” put off anything that can be put off, and make haste to come to me: I want to shake hands with young life, one look at thy young face would make me forget my old age. “Come before winter;” winter is bad almost anywhere, but oh! how wintry is winter in gaol a great fortress like this. And bring the old skin with thee, the cloke; it gets cold about the time of the year when I expect thee: I like the old skin, it is an old friend of mine; it has stood me in good stead; I do not know that I should care for a new coat: bring the cloke. And the few books: a man like me cannot do without something to read; bring the parchments, the notebooks, the student’s memoranda. To have these to-day! Paul’s very notes, Paul’s lines written by his own hand. He never did much with his own hand in the way of writing, for he was a man who suffered much with an affliction of the eyes; but he did write some little pieces of parchment, and nobody perhaps could read them but himself. He wanted them all with him. It was not much young life, poor old skin to keep his shivering body warm, and the books and the parchments. What did he care for anything else? He said, I am done, so far as this world is concerned; I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown. In the meantime I only want a young soul, and an old sheepskin, and a book or two.

Fuente: The People’s Bible by Joseph Parker

XV

PAUL’S FINAL WORD

2Ti 4:1-22

This chapter concludes the second letter to Timothy. We commence with 2Ti 4 . This chapter is one of unexampled solemnity. All the circumstances make it so, as well as the character of the man who wrote it and the character of the man to whom it was written. It is Paul’s final word in the form of a charge.

Nearly everybody who delivers the charge when a preacher is ordained uses some of this 2Ti 4 , and very appropriately. I call attention to the significance of the word “charge.” Sometimes it is used in the sense of “adjure.” The high priest said to Jesus, “I adjure thee before God.” To adjure means to put on oath. “I put thee on oath before God, are you the Messiah?” “I am.” That is the same as if he had sworn it with uplifted hand. A charge has that signification. “Oh, Timothy, I put thee on thine oath before God.” It also has the meaning of enjoining very solemnly.

Now we will see how he charges: “I charge thee in the sight of God and of Jesus Christ, Who shall judge the living and the dead and by his appearing and his kingdom.” God, Christ, Christ’s appearing, Christ’s judgment of the living and the dead, Christ’s kingdom! What an assemblage of solemnities!

Now do what? Preach the word. The emphasis there is on “the word.” Preach the word. Over and over again we have noticed that Paul had a system of truth which he received from Christ and which he delivered to Timothy, and that this system of truth is the most precious deposit in the world. That is what he must preach. That is the supreme limitation of the theme of the preacher. I have felt shame, sorrow, and contempt, all blended, at some things I have heard from the pulpit. They were nice enough little things, but nothing from the word of God, nothing to convict a sinner, nothing to lead a sinner to Christ, nothing to lead a babe in Christ to maturity in Christian knowledge, nothing to develop high, holy, and enduring Christian character. Preaching is a solemn work.

Just here I commend to the reader what Cowper says about the preacher who gets up in the pulpit to be a mountebank instead of a herald of the cross. “Imagine Spurgeon before a mirror practicing the attitudes and postures he will assume when he goes to preach!”

“I charge thee in the sight of God, and of Jesus Christ, Who shall judge the living and the dead, by his appearing and his kingdom, preach the word.” Some call me cranky on the subject of what I preach. One man, in criticizing my first book of sermons, said, “There is too much scripture in it.” I thanked him for his criticism. I try to preach sermons that are literally saturated with scripture.

“Be urgent in season and out of season.” Perhaps a little better rendering would be: “Be alert,” that is, “keep your eyes open, do not go through the world sleeping.” To be alert is to be ready. I traveled once with an old Indian scout, and the most notable feature about him was his alertness I could see his eye play over every bush or tree, over the mountains or plains. Not a thing in the range of his vision escaped his notice. He was alert. Everything around him was searched for a token of the presence of an enemy. He slept that way. I noticed that when he went to bed everything was put right where he could get it. He could in one minute after sudden waking be ready for a fight. That is alertness, and that is the thought here rather than urgency. The thought is: “Be alert in season and out of season.” Any man can be alert under some circumstances. They are pregnant with warnings. But other circumstances lull into a sense of security. Paul urges alertness at all times, so as not to be taken by surprise.

Now come a number of words which have a special signification: “Reprove [or rather, convict], rebuke, exhort.” “If your brother sin, convict him,” that is, first make him see his sin. Then, having shown him his sin, rebuke, or admonish him; then having admonished him, exhort him, and let all of it be done with all possible forbearance and long-suffering, line upon line. A pastor should keep in mind John’s vision of the alert Son of God, moving among the churches, noticing everything, taking cognizance of all conditions.

He assigned the reason for this solemn charge: “For the time will come when they will not endure the sound doctrine.” We are to preach the sound doctrine the word for a time will come when our congregations will not endure the sound teaching; when they will not want it. They will want something else. What will they do? “Having itching ears,” that is, ears eager to hear pleasant things, “they will heap to themselves teachers after their own desire.” The times do come when people won’t hear sound doctrines. One of the saddest instances I know was the case of Jonathan Edwards, who is regarded, and particularly after his great revival, as one of the theologians since Paul. He insisted that in order to save that place the old-time word of God must be preached; that there is a devil and he must say so; that there is a hell and he must say so; there is imminent danger of falling under the wrath of God, into the hands of Satan, into the depths of hell. He preached that, and a most marvelous revival followed. Before the close of the series of meetings, which this sermon originated, 250,000 people were converted. Jonathan Edwards was the oracle of God. But there came a time in that very community when they would not hear Jonathan Edwards. They wanted a different sort of teaching, and just about the unsoundest piece of Christendom today is the section where Jonathan Edwards was repudiated. If one wants to get a set of preachers that know just the least part of the gospel, that is the place to find them. They have heaped up to themselves teachers that are according to their own desires. I have been in places, strategical places, mighty places, and have groaned in my soul because some mighty man of God was not in charge of that place. Maybe some preacher is in charge, and the people want him in charge, who does not care a snap of his finger for the mission work, for the cause of Christ, for anything except a good, comfortable, easy pastorate. I never wanted to be a bishop in the Methodist sense, but if I were a bishop I would make some quick removals.

I have seen churches turn away from preachers of real ability and unquestionable piety, preachers whose history demonstrated that they were alive with life, glory, and power. They were shelved, or turned out to make way for some popinjay, whose ministrations never instruct, never develop, but who holds the young people together. The trouble about ministrations of that kind is that when the older people of the congregation die off, the younger people do not know anything at all about doctrine and would just as soon drift into one denomination as another, or away from them all.

Old Dr. Lyman Beecher, the greatest of all the Beechers, saw that illustrated in his own children, and yet he is the man who stood up and said, “The time will come when the imposture of Mohammed will be exposed, when the principles of Mormonism will receive no favor in an intelligent community. But I fear the time is also coming when the preachers will preach a gospel that has no power to awaken a sinner, nor to save him after awakened, nor to console a broken heart, but of simply enough power to lull him to sleep until the day passes and the night of eternal death has come.”

“They will turn away their ears from the truth, and turn aside unto fables.” What did the apostasy which he predicted do when it came? It turned aside from the truth to accept the infallible declaration of the Pope. It condemned the giving of the word of God to the people. It reared up monasteries and nunneries where marriage was adjured and where a string of fables concerning the saints were doled out instead of the word of God. That time did come when people left the Bible, the impregnable rock of the Holy Scriptures, to take up something else.

He exhorts Timothy as to his own conduct. “Be sober in all things. Suffer hardship, do the work of an evangelist, fulfil thy ministry.” Can we ever get that thought sufficiently in the minds of our preachers that the ministerial service is a hard service and that the preacher has a course to fulfil, so that whether he lives long or dies soon he ought to be able to say: “I have finished my course, I have fulfilled what I had to do”?

This deep concern of Paul arose from his knowledge that his own day of departure was at hand. The gospel must be transmitted. It must not die with him. He had fought his fight and finished his course, but who would be the standard bearer when the flag fell from his nerveless hand? “The time of my exodus has come.” This is the same word in the Greek that we have in Moses’ time. It means the unmooring of a ship. The time had come for that ship to go out on an unknown sea. In view of that fact he takes a backward look at his life, and this is what he says: “I have fought a good fight; I have finished the course. I have kept the faith.” There is not one iota of the revelation made to me that I have swerved from. I have preserved it inviolate, and I desire to transmit it intact.

Now we come to a new thought: “Henceforth there is laid up for me the crown of righteousness which the Lord, the righteous judge, shall give to me at that day.” This is a reward. There are several kinds of crowns mentioned in the Bible a crown of victory, a crown of rejoicing, and there is a crown which Jesus will bestow upon faithful laborers. The question is, When will he do it? In other words, as soon as Paul died did he get his reward? He did not; that is not the doctrine at all. He got his salvation, which was not a reward, but grace. He went straight to God, for to be absent from the body is to be present with God. His reward is laid up and will be bestowed when Jesus comes again. At the second advent of our Lord is the time for the bestowing of rewards. Then, according to our fidelity as Christians, will we be rewarded. As it is said by Paul in 1Co 3 , where he compares a preacher to a builder whose foundation is Christ, and if any man build on this foundation of bad material like wood, hay, and stubble, he shall suffer loss that day the day that tries by fire. But if he has built with enduring material, gold, silver, precious stones (not jewels, but good building rock), he will get his reward.

Now I will tell a dream which I had. I am sure that my study of the subject had something to do with my dreaming it. It seemed that I was just gliding around. I could lift myself up without making a step, without wings, and move with great rapidity by volition. Moving that way I came to a glorious habitation. I don’t know how I got in, but when I got inside I saw a vast hall with the most glorious objects that my eyes had ever beheld or my heart had conceived of, hanging on the walls: jewels, medals, badges of honor, and everything on earth I could conceive of. Finally, I came and stood right under one, by far the most glorious of all, and read this inscription: “This crown is reserved for Paul.”

When that day comes and every Christian stands before God, according to his fidelity as a Christian, he will be rewarded or suffer loss. That does not touch the question of salvation. He says here that Christ will not only reward him, but all that have loved his appearing, all who have believed in his advent. I am sure that when the time for this distribution comes, it will be an eye-opening time. Many people will be startled. People who expect their crown to be a brilliant diadem will get but small reward. Instead of their ship coming in with every flag flying and mast standing, it will have to be towed in by the tug, Grace. It barely gets in, and is “saved as by fire.”

I give one more scripture before closing this chapter. The last book of the Old Testament states that one cannot right now altogether discern between righteousness and wickedness. Some sins go before man and some follow after. There are a great many things that keep us from discerning the righteous and the wicked now, but when we appear before God on that day, we shall discern between the righteous and the wicked.

In Mal 3 he says that in a time of great spiritual dearth, when it looked like everybody was going astray, there were some who feared God, and who spake often one with another. God-fearing men who thought much about heaven, and about prayer, held their communions with each other. The record says that God listened, that he heard what was said, and’ commanded the angel to write it down. “That is worth keeping. Put that in a book. That which men count great you may pass over; it does not amount to anything, but here is something worthy of record, these God-fearing men and women, in this awful spiritual dearth, speaking of heaven one to another, put down what they say.”

QUESTIONS

1. Of what does this last chapter of 2 Timothy consist, and what use has been made of it?

2. What is the meaning of the word “charge”? Give example.

3. Name the five Solemnities with which he gave this charge.

4. What the charge?

5. What the meaning of “be urgent in season and out of season”? Illustrate.

6. What the reason he assigns for this charge? Give an instance.

7. What danger to the rising generation here pointed out? Give an instance.

8. What did the apostasy which he predicted do when it came?

9. How does Paul exhort Timothy as to his own conduct?

10. Why this deep concern of Paul?

11. What his famous parting words?

12. What Paul’s reward, and when bestowed?

13. What the basis of our rewards? Cite other scripture.

14. Give the author’s dream relative to this point.

15. What startling facts mentioned here will be brought out at the Judgment?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

Ver. 1. I charge thee therefore ] Matters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power but for great purpose, Eph 1:18-19 , so neither must we use great earnestness but in affairs of great moment. It is a weakness to be hot in a cold matter, but worse to be cold in a hot matter. Farellus persuading Calvin (then a young student, and bound for Italy) to stay and help in the Lord’s work at Geneva, pronounced God’s curse upon his studies (which Calvin pretended) in case he stayed not. Whereupon, Non ausus fuit Calvinus ad Farelli tonitrua plus quam Periclea, saith mine author, iugum vocationis, quod sibi a Domino imponi videbat, detrectare. Calvin dared not stir after such a charge, but staid it out there to his dying day. (Melch. Adam. in Vita Calv.)

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

1 8 .] Earnest exhortation to Timotheus to fulfil his office; in the near prospect of defection from the truth, and of the Apostle’s own departure from life . I adjure thee (ref.) before God, and Christ Jesus, who is about to judge living and dead ( , Thl.: so also Thdrt., and Chrys., alt. 2: not as Chrys., alt. 1, ), and by (i.e. ‘and I call to witness,’ as in Deu 4:26 , , the construction being changed from that in the first clause. This is better than with Huther, to take the accusatives as merely acc. jurandi, as in 1Co 15:31 ; Jas 5:12 . With , it would be, ‘at His, &c.:’ cf. Mat 27:15 ; Act 13:27 ; Heb 3:8 ) his appearing (reff.) and his kingdom (these two, . . . . . , are not to be taken as a hendiadys, as Bengel, ‘ est revelatio et exortus regni’ but each has its place in the adjuration: His coming , at which we shall stand before Him; His kingdom , in which we hope to reign with Him),

Fuente: Henry Alford’s Greek Testament

2Ti 4:1-8 . I solemnly charge you, in view of the coming judgment, to be zealous in the exercise of your ministry while the opportunity lasts, while people are willing to listen to your admonitions. Soon the craze for novelty will draw men away from sober truth to fantastic figments. Do you stand your ground. Fill the place which my death will leave vacant. My course is run, my crown is awaiting me. “My crown” did I say? Nay, there is a crown for you, too, and for all who live in the loving longing for the coming of their Lord.

Fuente: The Expositors Greek Testament by Robertson

2Ti 4:1 . : See on 1Ti 5:21 . As the adjuration follows immediately on warnings against a moral degeneration which had already set in and would increase, it is appropriate that it should contain a solemn assurance of judgment to come.

, : This was a prominent topic in St. Paul’s preaching (Act 17:31 ; Rom 2:16 ; 1Co 4:5 ). is the tense used in the Creeds, as in 1Pe 4:5 . (Tisch. R.V.). See apparat. crit .

: To be understood literally. See 1Th 4:16-17 .

: per adventum ipsius (Vulg.). The acc. is that of the thing by which a person adjures, as in the case of (Mar 5:7 ; Act 19:13 ; cf. 1Th 5:27 ). The use of with an acc. in Deu 4:26 ; Deu 31:28 , is different, . . “I call heaven and earth to witness against you.” Heaven and earth can be conceived as personalities, cf. Psa 50:4 ; not so the appearance or kingdom of Christ. On see note on 1Ti 6:14 .

: The perfected kingdom, the manifestation of which will follow the second .

Fuente: The Expositors Greek Testament by Robertson

2 Timothy Chapter 4

Having thus laid down the sacred deposit, new as well as old, in its divine authority and edifying fulness, the apostle proceeds in the beginning of the fourth chapter to urge the earnest ministration of it with all solemnity.

“I testify earnestly [or, charge] before God and Christ Jesus that is about to judge living and dead, and by His appearing and His kingdom: preach the word; be instant in season, out of season; convict, rebuke, encourage, with all long-suffering and doctrine” (vers. 1-2).

Here there is no small discrepancy, not only as to the right reading among the ancient witnesses, but also as to the just reflection of the original text. That text which has been vulgarly received accredited a connecting particle with the preceding chapter, or at least with its closing topic. This, a more careful examination, or certainly a more spiritual judgment, would have shown to be uncalled for and out of place; as well as the personal emphasis of the subject. On the contrary, Paul evidently desired rather to put forward God Himself and the risen Man, Who is to deal with mankind supremely in the coming day. The order of His name, and the omission of “the Lord”, are sustained by the best authorities of every kind, and fall in admirably with the context. It would seem also that the conjunction before was not understood, and got supplanted by the preposition in order to ease the construction; which really had for effect to alter the connection of the sentence by severing “His appearing and His kingdom” from the verb at the beginning, and attaching them to the judging of the quick and dead as a date.

So it stands in the Authorized and other Versions; but if we connect “His appearing and His kingdom” with the verb, a choice of version lies open to us. For we may regard the accusatives as the complement of , and translate as in Deu 4:26 , which some prefer, in the sense of calling Christ’s appearing and His kingdom to witness against Christendom. But this seems far from a just analogy. Heaven and earth we can easily apprehend as thus invoked; but how about summoning Christ’s appearing and His kingdom? It would be harsh indeed. How could Paul call Christ’s future appearance and His kingdom to witness then, as Moses invoked heaven and earth that day to witness against Israel? The construction is therefore not really the same.

Christ’s appearance and His kingdom are therefore suited and most impressive grounds of appeal by which he was solemnly charging Timothy, or others like-minded and responsible, to preach the word. The acuss. object) appears thus quite untenable. Hence most prefer, with the Revisers, to understand the apostle to testify earnestly, without specifying Timothy, before God and Christ Jesus, and by His appearing and His kingdom, as that which gave the charge incalculable weight and awe. If be read, it is hard to see how it can be connected with the verb; for where is the sense of “I charge [thee] at His appearing and His kingdom”? The preposition compels us to make these words dependent on the participle.

Turning from this brief but dry discussion of text and translation, which nevertheless is a duty owing to the proper clearance of scripture, obscured as it has been by defective knowledge and insight, we may now the more intelligently admire the apostolic appeal. That solemn testimony, of which Paul speaks, is before God and Christ Jesus, Who is about to judge living and dead. This is looked at as ever imminent; or, as another apostle puts it, Christ “is ready to judge living and dead” (1Pe 4:5 ). Only our text speaks of the judgment as a continuous process, the other sums it up in its conclusion. The continuous character of our Lord’s judging is made if possible more evident in Act 17:31 , where its object is defined clearly as the habitable earth, not the dead (whose judgment will follow in its season) but the quick: a truth, which, though owned in the ordinary symbols of Christendom, has practically dropped out of mind even for earnest and sober Christians, who are apt to fasten their eyes exclusively on the great white throne (Rev 20:11-15 ).

In this solemn matter they, and the Jews, fall into opposite faults. For the Jews were full of the earthly judgment which the Messiah is assuredly to execute over all the earth, when no nation can escape; whilst they in effect ; thought little or nothing of the everlasting judgment of the dead. But the Lord Jesus, as Peter solemnly testified to Cornelius, is the One ordained by God as Judge of living and dead (Act 10:42 ).

As we know the generality of Christians slur over the judgment of living men on the earth, it is the more important to unfold it somewhat at length. Nothing demonstrates the need of this more than the citation of 1Co 15:51 , 1Co 15:52 , and 1Th 4:16 , 1Th 4:17 , as bearing on the judgment of living and dead. “We, the living that remain”, we who without having fallen asleep shall be changed, are not in the least included in the mere quick and of course not in the dead, of the text before us. “We” are Christian believers, who consequently do not come into judgment, as our Lord ruled in Joh 5:24 , but shall be changed without death any more than judgment, and brought up with the dead but risen saints to meet the Lord Jesus at His coming.

There is no such thought in scripture as a future judgment of those spiritually alive, though all must be manifested before the judgment seat of Christ. This to “the spiritually dead” will of course be nothing short of coming into judgment; but the saints will be none the less manifested there that they may know even as they are known, and that each may receive the things done in the body, according to those he has done, whether good or bad (2Co 5:10 ). Having Christ as their life and His redemption, they were saved even here by grace through faith; they are not to be put on their trial there, as if the salvation of God were a doubtful thing. For such it will simply be manifestation in this solemn but blessed way, and this with special view to the place of each in the kingdom; for there is the revealed certainty among the saved of each receiving his own reward according to his own labour. But judgment by-and-by for him that has eternal life and is saved is not only flat contradiction of the express word of Christ, but irreconcilable with all that eternal blessing which the gospel attests as due to Him and His work for the believer.

The passage then does not speak of the heavenly saints, still less of those privileges of grace which are theirs in Christ, but of the judgment to come which awaits quick and dead when He is revealed to this end according to the scriptures. Other passages of holy writ show that the quick are to be judged, not only when Christ appears in glory, but all through His kingdom, which is said to be “for ever”, because it closes only with the dissolution of the heaven and the earth that now are, and the subsequent judgment of the dead, the wicked dead, who small and great stand before the throne. Their manifestation is judgment in the fullest and eternal sense; because, having rejected Christ, or at the least failed to profit by any and every testimony God gave them, it remains only that they be judged each according to his works. Their works being evil on the one hand, and on the other not one found written in the book of life, all they themselves were cast into the lake of fire. Theirs is therefore a resurrection of judgment: so the Saviour calls it in Joh 5:29 ; as that of believers is a resurrection of life – life for the bodies of all who through faith had here below received life in Christ for their souls. The apostle however is here treating of judgment, first of the quick on earth at and during the kingdom of Christ, and lastly of the dead before it is given up to Him Who is God and Father, that God (Father, Son, and Holy Spirit) may be all in all, in the eternal state.

It will be observed that the contextual language of the apostle is most precise and explicit. When he thus testifies before God and Christ Who is about to judge quick and dead, he adds “and by His appearing and His kingdom”. “His coming”, or presence, would not at all have suited; for unless it be specially qualified (as by the term “of the Son of man” et al.), it has no proper relation to the divine dealings in judgment, but rather to God’s counsels of grace. Hence the presence or coming of Christ is connected with the translation of the saints on high. When it is a question of judicial action, “His appearing” is the exactly right expression as it is here; and either this, or His revelation, or His day, will ever be found in this connection.

Accordingly here “His appearing” is followed by “and His kingdom,” with no less accuracy; for “His appearing” alone would not have sufficed for more than the earlier judgments to fall on the guilty living generation of that day. To cover His judging the world throughout His long reign, and particularly the dead which remain to be raised for judgment at the close, we need and have “His kingdom” also. Every word is written wisely; all is required to complete the full picture of His judging. Hence we see the mistake of those who speak of the “modificated eternity” of His mediatorial kingdom (regnum gratiae) to be succeeded by the kingdom of glory to commence at His , or appearing. Not so; the reign for a thousand years (Rev 20:1-7 ) does begin, to speak generally, when Christ is manifested in glory (as the preceding chapter, Rev 19 clearly points out). And it may be described as a “modificated eternity”, because it introduces His kingdom, a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all previous kingdoms, and it shall stand for ever, i.e., as long as the earth endures (Dan 2:44 ). It is absurd to apply this to the church (or to the gospel) now; for the church, if true to its principles, is called ever to suffer, not to reign, till He appears in glory. The bride is to bear herself in holy separation from the world, cast out like her crucified Master, till glorified with Him at His coming. The eternal scene which knows neither end nor modification is after the kingdom is given up, the kingdom given Him as Man, and shared by Him with the risen saints, reigning together as they suffered together, but given up at the end, when He shall have abolished all rule and all authority and power. For Christ must reign till then; throughout eternity God as such, not the exalted Man, will be all in all (1Co 15:28 ).

With this in view, then, the apostle gives the charge, “Preach the word; be instant in season, out of season; convict, rebuke, encourage, with all long-suffering and doctrine.” The structure of each verb implies prompt action. This of course is quite consistent with persevering continuance; but continuance might be, and often is, without such intensity of devotedness as is here insinuated by the rapid succession of pressures on Timothy, which did not put even a particle to connect one with another. Proclaiming the word has the first place; urgent heed to the work in season, out of season, follows up the preaching; convicting in the sense of proving home or reproving is enjoined as a wholesome duty, even though irksome to a tender spirit; rebuke comes afterwards as necessary where fault was plain or out? as on the other hand encouragement or exhortation, where this rather was called for. In every case there was to be all long-suffering and doctrine. Who was sufficient for these things? Timothy’s sufficiency, as the apostle’s, was from God. So may ours be in our little measure!

There is a fresh reason which the apostle now puts forward for urgent and assiduous zeal in every possible way – another grievous feature of the grievous times of the last days.

“For the time will be when they will not endure sound teaching; but according to their own lusts they will heap up to themselves teachers, having an itching ear; and from the truth they will turn away their ear, and will be turned aside unto fables” (vers. 3, 4).

It is not here the leaders whose fault is in the foreground, but the people. Elsewhere we see false teachers, and self-willed chiefs, misleading such as put their trust in them. Here, though the time was not yet come for so widespread evil, the Spirit of God speaks of it as imminent: “For the time will be when they will not endure the sound teaching.” This is clearly descriptive of the prevalent state to overspread Christendom, not among Jews nor heathens. It supposes those who were used to hear the truth. But now the truth becomes unpalatable, and “the sound teaching” of it cannot be endured: a truly frightful time for men bearing the name of the Lord. For it is evident that out of an impure heart they must call on Him. Sound teaching is ever welcome to those whose desire is to grow in grace and the knowledge of our Lord and Saviour Jesus Christ; and this that all may issue in a life of increasing obedience and devotedness.

How deep and bold then the enmity of heart when those who have every motive to love the truth, far beyond those of old, will not endure it! “Oh, how I love Thy law! it is my meditation all the day.” “How sweet are Thy words unto my taste! yea, sweeter than honey to my mouth!” “It is time for Thee, LORD to work: they have made void Thy law. Therefore I love Thy commandments like gold, yea, above fine gold. Therefore I esteem all Thy precepts concerning all things to be right: I hate every false way.” “Thy testimonies are wonderful: therefore doth my soul keep them. The entrance of Thy words giveth light; it giveth understanding unto the simple. I opened my mouth and panted, for I longed for Thy commandments.” “Thy word is very pure; therefore Thy servant loveth it. I am small and despised; yet I do not forget Thy precepts. Thy righteousness is an everlasting righteousness, and Thy law is the truth. Trouble and anguish have taken hold on me; yet Thy commandments are my delight. Thy testimonies are righteous for ever: give me understanding, and I shall live.”

These are but a few extracts from a psalm (Psa 119:97-144 ) devoted as a whole to setting forth the characteristic virtues of divine revelation as possessed by the house of Israel before Christ, and therefore very short of the later and yet more profound communications since redemption, and Christ’s ascension, and the personal presence of the Holy Spirit sent down from heaven, all of which incalculably blessed facts enhance what God has revealed since. Yet we can see, and especially as in a composition which by the Spirit expresses the feelings of the heart, how deeply the sound teaching of that early day was valued; as it will be as much or more when God in the latter day stirs the godly remnant to say in heart, “Blessed is He that cometh in the name of Jehovah.” The full Christian testimony comes between the advents of the Lord, and so yet more after the early days of Jewish enjoyment before the children relish the word beyond what their fathers did. In that interval comes Christianity, as well as the corruption of it in Christendom, one of the direct symptoms of which is the disgust at, and intolerance of, “the sound teaching” here announced.

But there is also positive evil, as well as the dislike of what is divine. And whilst both evils have long verified the solemn warning of the apostle, it is easy to understand that the dark sketch of a time then at hand becomes more and more dismal as the Lord tarries and lawlessness acquires audacity and force. The prevalence of education in modern times leads to a great deal of reading even in the humblest class; so that the desire to hear what pleases the mind, the taste, and the natural aspirations of man, modified as all is by the governing spirit of the age, becomes even more active and pretentious. “According to their own lusts they will heap up to themselves teachers, having an itching ear.” Can there be a more graphic anticipation of what is found everywhere in our day, at least where the Bible is universally circulated? Even this is sometimes openly left out by men calling themselves Christians. But Satan can, and does, sadly neutralize it where it is nominally in use as a mere suggester of themes for the adventuresome and profane wit of man. Indeed no other book is so fertile in raising and satisfying the most profound enquiries as to God and man and all things. And the intellect can readily cast aside its authority while it enters on its flight of universal discussion, being as doubtful of the divine as it is credulous of the human. Christ, the centre and expression of grace and truth, is practically lost, and the more guiltily because it is in the sphere where once He was all.

What becomes of those who, having once known, turn their back on His glory? First, as we have seen, according to their own lusts they heap up to themselves teachers, having an itching ear. The full revelation of God, though no longer held in faith, leaves a craving to hear something new; and for this end heaps of teachers are resorted to in profound unbelief of the word of God and of the power of the Spirit to guide into all the truth. The efficacy of neither can be enjoyed, where redemption does not purge the conscience and where Christ Himself is not the object and rest of the heart. God is not mocked; for whatsoever a man soweth that shall he also reap; because he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap life eternal (Gal 6:8 ). If openly unrighteous man give himself up to pleasure, religiously unrighteous man occupies himself zealously with teachers, both in default of having Christ. In Him alone can God or man find life, objects, and satisfaction; in Him faith finds all fully. Without this all is a waste for one’s own lusts to heap up what can never satisfy; and the less if there be departure in heart from Him known ever so slightly: an itching ear can aggravate but can never remedy.

“Heaping up teachers” is but the excessive carrying out of an evil principle which prevails in evangelicals of all sorts, established as well as dissenting. It passes as a maxim among them that one is as free to choose one’s teacher, or minister, as to choose one’s doctor, lawyer, or any other professional help; and this, on the ground that they are paid for their services. No wonder that superstition revolted from ideas so gross in spiritual things, and clothed ministry with mystic rites in order to elevate it above matters of everyday life and to retain it within a strictly clerical enclosure; as others fell back on patronage to redeem it from the vulgar and keep it as much as possible within more refined hands directly or indirectly.

But scripture rises far above these earthly and contending schemes of men, and shows us that Christ is the source of ministry, not merely at the starting-point, when He chose the twelve and the seventy, sending them forth on their respective missions, but as the risen, glorified, and ever-living Head, Who gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ (Eph 4:11 , Eph 4:12 ).

It is in vain to argue that this mode of working could only be when Christ was here upon earth. The remarkable fact is that the grand revelation just referred to in Eph 4:8-13 ignores all action of this kind on the earth, and speaks only of ministerial gifts conferred on the church by our Lord, since He ascended up on high. Now this is to set them on a ground which cannot change till our Lord comes again. Till then He never ceases to be the unfailing spring of supply; and, as if to make this certain and clear even to reluctant ears, it is added, “till we all attain unto the unity of the faith and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ” (ver. 13). Scripture allows of no other source, and assures of this one for every need of saints now on earth. But we must always bear in mind, what the same Epistle (Eph 2:20 ) distinguishes, that the apostles and prophets constitute the foundation on which we are built; the evangelists, pastors, and teachers, are those gifts which carry on the work. As this is the unforced and unequivocal intimation of God’s word, faith reckons on Christ’s faithfulness to the wants of souls and love to the church which is His body.

Hence there is no room for men’s own lusts in choosing, any more than in rejecting, those whom Christ has given to do ministerial work. The gift is proved by the energy of the Spirit in effecting what it is given for: the evangelist by winning the unconverted to God; the pastor and teacher (not always, though often, united) by leading on and instructing the saints. It is on the same principle as a believer is recognized by his good confession of Christ, not in word only, but in deed and truth. Neither crown nor congregation, neither bishop nor patron, have anything to do with the choice.* All such human gifts or calls are wholly irregular, not unscriptural only, but anti-scriptural, whatever pleas good men may have set up for each of them. Those whom Christ gives for spiritual service the Christian is bound to own, as he has to beware of all whom Christ did not so give. The sheep know His voice in His servants; and they know not the voice of strangers. Assuredly, the sheep may err in this case or in that; for they are in no sense infallible, and they have to act responsibly by grace. But the Lord’s eye is on all, and He honours His own word, as He loves His own sheep. The sad and shameful fact is that for centuries the sheep have let slip their looking to Him in this matter, and have accepted one or other of those human ways which ignore His giving the needed supply spiritually. And as some have sinned by the unwarrantable system of one man concentrating all gifts in his person or authority, so others by heaping up to themselves teachers after their own lusts.

* This is quite compatible with the congregation choosing persons to dispense their gifts or bounty, as We see this is clearly of the Lord from Act 6 . Diaconal service is quite distinct from Christ’s gifts for spiritual service-in the word. Where man gives, he is warranted in choosing, where the Lord gives, man’s title is excluded, it is his obligation to receive. Such is the principle, which all scripture sustains. Again, the choice of elders in scripture was clearly apostolic directly (Act 14:23 ) or by delegates (Tit 1:5 ), as being a question of government which the Lord vested in the apostles. Gifts descend from Christ immediately, even though some gifted men might also be elders or deacons; but the gifts themselves are wholly distinct from these charges. An apostle was in the highest sense both an organ of government, and a gift of the ascended Christ.

The only remedy is looking in faith to God, and to the word of His grace which furnishes the true key to the fact that the gifts still abide, rarely indeed concentrated, but as the rule distributed in no small variety and measure of spiritual power. In the present state of God’s church they are, like the saints, painfully scattered as well as shrouded and hindered. But no change of circumstances alters the vital constitution of the church, any more than it does the principle of those members of it which are so important for its extension and well-being, namely, the gifts before us. What the faithful ought to do is to judge themselves by God’s word to learn how far they have departed, and in order to submit themselves to His will, knowing that he who does so abides for ever (1Jn 2:17 ). None but Christ’s gifts have His title and competency in the Spirit; and no saint can justify himself in refusing such or in accepting other men whom He has not so given; for either way is to deny His rights and to prefer man’s will against Him. But heaping up to themselves teachers (and is it conceivable that these could be His gifts when consenting to His dishonour?) is yielding to men’s own lusts, to the excess of self-will in despite of Christ.

But there is more still. “And from the truth they will turn away their ear, and will be turned aside unto fables” (ver. 4). Here is the fatal result. Who can measure the dishonour thus done to God and His word? Who can tell the loss to their own souls, not only by their alienation from the truth, but by their actual appetite for imaginative falsehood? So Satan would have it, who likes no one thing so much as a direct affront put on Christ, which all this implies. Thereby evil ensues in every way. The conscience is no longer governed by the sense of God’s presence. Grace is unfelt, and thus the constraining power of Christ’s love no longer operates. The holy fear of displeasing God vanishes. There is no consciousness of being set apart by the Spirit to the obedience and sprinkling of the blood of Jesus Christ. As He is altogether a nullity to such, so the god of this world blinds their thoughts that the radiancy of the gospel of Christ should not shine forth. There is no treasure consequently in the earthen vessels, any more than ever bearing about in the body the dying of Jesus that the life also of Jesus might be manifested in the body; still less is there exposure to death on account of Jesus, that His life also might be manifested in their mortal flesh, so that death should work in them but life in the objects of divine love (1Co 4:4-12 ).

Hence present things fail not to rush in and fill the void according to Satan’s pleasure. The age asserts its influence, and the world is loved and the things that are in it. On the one hand, the poor saints seem vulgar and forward; and the trials of the assembly become odious and contemptible. On the other, how much there is in the world that begins to look fair and pleasant! Then excuses sound plausible for the lust of the flesh, and the lust of the eyes, and the pride of life. How narrow-minded and weak appear the once decided grounds to stand aloof! Thus as the word of truth is the means of practical sanctification, so the fabrications of the enemy undermine and supplant till there is nothing that the Holy Spirit can use to warn the soul or deliver from this corrupting and malignant power.

The “fables” here are not qualified as “Jewish”, as in Tit 1:14 , nor are they connected with “genealogies” as in 1Ti 1:4 which points in the same direction. It seems a sound deduction therefore to regard them as of a larger character, and open to the workings of Gentile fancy no less than Jewish. But it is vain to speculate on what was then impending. Suffice it for us to know that they are here unlimited and are the sure accompaniment of turning away from the truth. One of admirable judgment infers from the structure of the phrase that their being already turned aside to fables leads them to turn away their ear from the truth. [See note in J. N. D.’s New Translation .]

Very different from that melancholy and humiliating picture of the course of Christendom is the stand to which the apostle proceeds to exhort Timothy.

“But be thou sober in all things, suffer evils (hardship), do an evangelist’s work, fully perform thy ministry. For I am already being poured out, and the time of my departure is all but come. The good combat I have combated, the course I have finished, the faith I have kept: henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me in that day; and not to me only, but also to all those that love His appearing” (vers. 5-8).

Here therefore, as in 2Ti 2:1 , the charge is emphatically personal. To be strong in the grace that is in Christ Jesus has its own weighty place. But more is needed for a workman and leader in a day of general and dangerous declension, when intoxicating influences were as rife as they were various: “But thou, be sober in all things.” Vigilance () is not the thought as in the Authorized Version, nor yet a sound mind (), however nearly allied, but sobriety of judgment. The Greek answers fully to the English usage, and from the primary sense of drinking no wine comes to the ready metaphor of being sober, or wary, in all things. Timothy was to stand clear of that which might excite or stupefy, in contrast with those drifting into a mass carried away from the truth into fables.

Further, he is called to “suffer evils”,* or hardships, and this in the most general way. In 2 Tinothy 1: 8, it was to suffer evil “with the gospel”, a favourite personification of the apostle, who was not ashamed of it, and would have the faithful servant identified with its afflictions here below. 2 Tinothy 2: 3 presents the different thought of Timothy’s taking his part in suffering as a good soldier of Christ Jesus, without expressing or understanding any special comrade. Here all idea of “staring” is left out. Readiness to endure ills in his place and service is what the apostle claims. Paul did not lay a burden on his young colleague which himself had not long and fully borne. It is but fellowship with the Master’s sufferings here below: only these, without of course speaking of the unique sorrows of atonement, went far deeper than those of His servants, which differences such as have experienced most would most freely own.

* It is the aorist here and in both the exhortations that follow – the simple act when the occasion arises, not the constant duty as in “be sober,” which precedes.

The next call appears to be often strangely misunderstood, as if the apostle meant Timothy to do an evangelist’s work, when he had not that gift, and consequently was not really an evangelist! For such a construction there is not the shadow of a sound reason. The danger rather was that the increasing difficulties and troubles of the assembly might distract the young and sensitive labourer, calling him to forego the exercise of that which was truly his gift without, though not his only one, because of the demands from within. Work so blessed to which the Lord has called him must not be intermitted. The evangelist is not a preacher only: work of faith and labour of love in quest of souls characterize him who presses the glad tidings on souls individually as well as publicly.

But it is a mistake not to be passed over, that the evangelists did not form a special and separate class. It is more correct so to designate them than even the teachers, for Eph 4:11 couples the pastor with the teacher in a way in which he joins the evangelist with no other class; yet is the teacher elsewhere viewed as a distinct gift, though here, as often in fact, combined with pastorship. All gifts were certainly subordinate to apostles; yet neither evangelists nor any others were missionaries of the apostles, but of the Lord. He it is Who sends labourers into His harvest, as He is the Lord or it. The apostles were servants, though set by God first in the church. They could not send; still less could the church in this sense. Nor is it well founded to say that this was the work to which Timothy was called when he journeyed with the apostles. In all probability Timothy evangelized when privileged with that companionship; but the gift in itself had no connection with such a journey. On the contrary, Timothy would properly be intent on learning all he could in such circumstances, as it would be his joy to serve in every way personally and ministerially, if one may so say, to give the greater effect to the beloved and honoured chief, as this is implied in Act 16:3 ; Act 19:22 .

That this is no question of working as subordinates and missionaries of the apostles is made still clearer by the case of the only one whose course as an evangelist is traced in the Acts. Philip officially was one “of the seven” (Act 6:5 ), but as a gift was an evangelist, and he is so designated (Act 21:8 ). When his office lapsed through the dispersion of all who composed the assembly in Jerusalem, he is seen (Act 8 ) in the active exercise of his gift as an “evangelist”, and with signal blessing both to a whole city and to an individual. In no case is Philip seen journeying with an apostle, but rather as one of a special and separate class. The apostles, on hearing that Samaria had received the word of God, sent Peter and John who put the seal of the Spirit on Philip’s work (Act 8:14-17 ); for indeed lowly love had wrought, and rivalry was as far from the evangelist as fording it from the apostles. But the characteristic of what is described is the free and sovereign action of the Lord; and as the two apostles did not think it beneath their exalted place to evangelize “many villages” of the Samaritans during their return to Jerusalem, so Philip went on his unfettered way under the Lord’s direction, evangelizing “all the cities” till he came to Caesarea. There was no question of a sphere circumscribed by the presence or the absence of an apostle. The world is in principle the evangelist’s province: journeying or abiding is a question of his subjection to the Lord.

Lastly, Timothy is told “fully to perform ( ) his ministry” (ver. 5). It seems more than (Act 12:25 ; Col 4:17 ), judging by the emphatic usage of the word where it occurs as verb or noun elsewhere. To translate with Beza, to “give full assurance of thy ministry,” may sound more literal but hardly suits the subject before us’ which wholly differs from faith, hope, or understanding. For these mean subjective enjoyment, the other would be objective proof; neither of which can rightly apply here, but filling to the full the measure of his service. Evangelizing, however incumbent on him who has the gift, was not the whole of the ministry which Timothy had received in the Lord: to fulfil all of it he is here enjoined.

A weighty and affecting enforcement follows in the approaching departure of the apostle: “For I am already being poured out, and the time of my departure is all but come” (ver. 6). The Authorized Version by no means conveys correctly the form; “now ready to be offered” is in several respects different from “am already being poured out,” which exactly reproduces the original. It is not the first time that the apostle employs the same figure of a drink-offering. To his beloved Philippian brethren, he had written a little before, “But if also I am poured out as a drink-offering (libation) on the sacrifice and service of your faith . . .” (Phi 2:17 ). Now he drops all condition, as his release is before his eyes. He speaks as though the libation were already being made. Again, is hardly the same as , though the difference be the merest shade, which is sought to be expressed in “is all but come,” as compared with “is present,” or “come”. “Is at hand”, as in the Authorized Version, is the true rendering of neither, but of or .

Few even of the apostles could say as Paul does at this solemn moment, “The good combat I have combated, the course I have finished, the faith I have kept” (ver. 7). The imputation of vainglory to the apostle, with death (and such a death!) before his eyes, is unworthy of anyone but a rationalist. It was of the utmost moment, not only for Timothy but for all who might follow, to know what grace can, and does, accomplish amidst the general wreck. Neither 1Co 4:3 , 1Co 4:4 , nor Phi 3:12-14 , is inconsistent; whereas Phi 4:13 affords direct ground for its realization.

How are we to account for such inability in some to conceive the power of grace by faith? Is it not that so many excellent men, through a false system, are still grovelling in the fleshy combats of Rom 7 , and ignorant of that deliverance which Rom 8 proclaims in virtue of a dead and risen Saviour, that is, of our death with Him and the power of the Spirit of life in Him. Under law they look for failure, and failure is theirs according to their unbelief, however grace may interfere sovereignly spite of the error.

But that battle of which the apostle speaks is the honourable combat which befits the soul set free, who has Christ before him, and has to face in his measure what Christ faced in the days of His flesh. It is the holy struggle for God’s glory in a hostile world, end not merely the struggling against self in the despairing strife of Rom 7 . The latter we learn experimentally to teach us what we are even when converted, and also that the law aggravates our distress instead of giving us practical victory. Then we find that victory comes solely from giving ourselves up as good for nothing to find all in Christ dead and risen. Thenceforth begins the proper and good combat of us Christians, now not converted only but delivered, those in whom the Holy Spirit works in power with Christ before our eyes, Whose grace is sufficient for us. Paul had triumphed day by day, and so we also are called to defeat the enemy here below.

Next Paul writes, “the course I have finished.” There is the general idea of the games narrowed to the race only; and he looks back on the course as “finished”. At an earlier day in writing to the Corinthians, familiar as they were with the Isthmian Games in their neighbourhood, he had applied the theme to the life and service of the saints in general, introducing himself as an example of one running not uncertainly, not beating the air but buffeting, or bruising, his body, and bringing it into bondage instead of surrendering it to relaxation, and indulgence, and luxury (1Co 9:24-27 ). In Phi 3:13 , Phi 3:14 , we hear him expressing the utmost ardour of devotedness in that race for the prize. The general reference recurs in 2Ti 2:5 , in just the same spirit in which it was first urged in 1Co 9:25 . Now the apostle applies it to his own case, not for self-applause, as a bad conscience and an envious heart might think, but transferring these things in application to himself for Timothy’s sake, and for all who afterwards in faith read these words. Boasting was far indeed from one who had one foot in the grave and all his heart with Christ in heaven.

Finally, he adds, “The faith I have kept.” This Christendom has sought to make easy and sure by the regular profession of the three creeds. But alas! all who look below the surface know how pitiable is the failure, when the most heterodox leap over all bounds in the solemn and habitual repetition of every word; while godly, but weak souls, are too often stumbled at that in them which they fail to comprehend; and thus on both sides endless mischief ensues. The faith was really kept when creeds did not exist. The word and the Spirit of God are all-sufficient for him whose eye is on Christ by faith. And then keeping the faith to the end, as Paul did, was a blessed test of fidelity to the Master. How many have turned aside, following their own minds and lusts, without creeds at first and now with them! The creeds are but puny and human barriers and of necessity powerless, the inventions of men when the word and Spirit of God were losing power through unbelief.

The sense of all being closed here below is what gives force to his looking onward to the kingdom, and this prospect now follows most appropriately (ver. 8). For responsibility and service are bound up, not with the Son’s coming to take us to the Father’s home, but to the Lord’s appearing, when fidelity to His name on earth, or the lack of it, will be made manifest.

It will be observed that it is the epiphany of the Lord which is presented in these pastoral Epistles rather than His presence or coming; because it is throughout a question of work done in and for the Lord, with its specific reward “in that day” from His hand. It is not heavenly grace with the blessed issues of Christ’s love in heaven before the day shines. Here the necessary principles of righteousness and of order, ecclesiastical or moral, are laid down, and the work on that foundation is insisted on, with its reward to the faithful. Both aspects are true and important, each in its place, and can never be confounded by us without loss. Which of the two is before us in verse 8 is beyond controversy: “Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall award to me in that day; and not only to me but to all those that love ( have loved and do love) His appearing.” Is not this precious? The promise is sure to the apostle, but he is careful to ensure it to all that love the Lord’s appearing, which will put all evil down, judge the indifferent as well as the rebellious, and establish peace and righteousness over the earth, with the display of all the saints in whom He is glorified.

The apostle now turns to his companions in service with varied expression of feeling; and to Timothy first as one specially near to his heart.

“Use diligence to come unto me quickly; for Demas, having loved the present age, forsook me and went unto Thessalonica; Crescens unto Galatia, Titus unto Dalmatia. Luke alone is with me. Take up and bring Mark with thee, for he is useful to me for ministry. But Tychicus I sent unto Ephesus. The cloak which I left behind in Troas with Carpus bring when thou comest, and the books, especially the parchments” (vers. 9-13).

Without doubt, deep solemnity pervaded the apostle’s spirit in the thought of his speedy departure and especially of the Lord’s appearing; and no wonder: it is the goal of responsibility, the moment when all shall be brought to light and the mind of the Lord pronounced accordingly. Early in the Epistle Paul had expressed his great desire to see Timothy, whom he regarded with especial affection. Now he urges upon him to be zealous in coming quickly to him, and assigns the reason. He was deserted by a fellow-labourer. This affected his heart deeply. He felt, therefore, the greater wish to have Timothy with him. It would be the last opportunity, and as we saw in the first chapter, his mind called to remembrance the past, so here he could not but look onward to the future, as he thought of those who were to continue the work of the Lord here, when he himself was gone.

Not long before, in writing to the Colossians, the apostle conveyed to them the greetings of Luke and Demas, with those of Epaphras and his own (Col. 4: 19-14); and in writing to Philemon, probably about the same time, he conveys the salutation of Demas once more to his dearly-beloved Philemon, distinguishing him with others as his fellow-labourer (vers. 23, 24). Now he has the sorrow to write, as one reason more for Timothy’s presence, “For Demas deserted me through love of the present age, and proceeded unto Thessalonica” (ver. 10).

This is sorrowfully explicit. To say that Demas left the apostle to go on an evangelistic tour is to slight the word, blot out the revealed motive, and to confound his case with that of the others who follow. It has been conjectured that the departure of Demas for Thessalonica was due to love for his birth-place. Others have guessed that it was for trading. We are not at liberty thus to speak; and the less because the Holy Ghost stamps the motive as love for the present age. The first was rather the fault of Mark and Barnabas in earlier days; but it had no deep root, and grace had long given self-judgment. The failure of Demas was far more serious, not merely because it was late in the day, but because love of the present age utterly opposes the moral purpose of Him Who gave Himself for our sins, that He might deliver us from this present evil age. It is not said that Demas forsook Christ, still less that Christ forsook Demas; but the sin was a grievous one, as is the endeavour to put the stigma of it on evangelizing. This was an insult reserved for folly and bitterness. Preaching the gospel is certainly not everything, but it is the foundation of all, as the evangelist is the gift of Christ. It is mare than probable that the fellow-labourers took their share in gospel work, as we know the apostle Paul always did with the utmost zeal and devotedness; but here it is not expressly said of anyone. To drag it in and connect it with the only one who is named as sinning against the Lord, is a very great affront to Him, unless it were said as an idle jest; but, if so, it is a jest that manifests a heartless feeling against the gospel or its heralds,

Of Crescens, we are only told that he went to Galatia. This is the sole mention of him in scripture. For what purpose he went we are not told, but it can scarcely be doubted that it was in the Lord’s service. Tradition, and this the earliest, tells us that he went there to evangelize; but a later one speaks of him as labouring in Gaul. And it is well to note now that two of the earliest uncials (the Sinaitic and the Rescript of Paris) read here Gaul for Galatia, as do several cursive manuscripts, the Ethiopic Version of Rome, and other authorities. So early did ignorance or evil intent tamper with the copies of holy scripture.

Of Titus we are told that he went to Dalmatia. We may gather from this that he had finished his work in Crete, had joined the apostle, and was now gone in another direction. This is the last notice of him which scripture affords. There is not the smallest ground, therefore, for the tradition that he was diocesan of Crete. A singular fatality of error appears to pervade these extra-scriptural notices, which seem to be mere legends of imagination, grafted upon a mast superficial use of scripture. It is altogether an exception to find a single one of the old traditions containing an atom of truth. How deeply then should we feel the blessing of having God’s perfect word!

“Only Luke is with me. Mark take up and bring with thyself, for he is to me profitable (useful) for ministry” (ver. 11). It is interesting to observe that the verse brings before us these two inspired writers of Gospels. They were not apostles, but are none the less authoritative. They were doubtless prophets, which gift was in exercise indeed for Matthew and John also, in so writing the prophetic writings, or scriptures, as the apostle designates the Books of the New Testament in Rom 16:26 .

The context of this passage is decisive, not to speak of the absence of the article, that the Authorized and the Revised versions are wrong in giving “the scriptures of the prophets.” For the apostle is speaking of the “revelation of the mystery which had been kept in silence through times everlasting, but now is manifested.” In Old Testament times the silence was kept; now is the time for its manifestation by New Testament prophets, who, instead of testifying to Israel only, make known that mystery, according to the commandment of the Eternal God, unto all the nations for obedience of faith. It is the gospel in short, and here specifically Paul’s gospel in contrast with the law. And it is only confusion to mix this up with what God had promised before by His prophets in the Holy Scriptures at the beginning of the Epistle (Rom 1:1-5 ), where accordingly there is no allusion to “the mystery”, which is fittingly introduced at the close only.

Luke, then, was the only companion of the apostle. He had been his fellow-labourer during much of his ministry; he abides with him before his death. But, not content with this, the apostle desires Timothy to take up Mark on his way and bring him along with himself, for he adds with exceeding grace, “he is to me useful for ministry.” We know how greatly grieved Paul had been with Mark’s desertion in early days, and how it had led even to a breach with Barnabas (Act 15:37 ). But this was long blotted out by the healing goodness of God. And already the apostle had joined Mark with himself as one of the few fellow-workers unto the kingdom of God which had been a comfort to him; as in the same Epistle to the Colossians he alludes to charges they had received to welcome him if he came to them (Col 4:10 , Col 4:11 ). But now he goes farther and reinstates him in personal nearness of service to himself, the very thing in which he had originally failed. In nature a breakdown is irreparable, not so where grace prevails; for “we are more than conquerors through Him that loved us” (Rom 8:37 ).

“But Tychicus I sent unto Ephesus.” The Revised Version is right, the Authorized Version wrong; for the apostle draws a slight distinction here, which is expressed by “but”, rather than by “and”. The others had proceeded on their own responsibility. Tychicus was sent by the apostle to Ephesus. Here, again, it is in vain for us to conjecture the special object of his mission. We may assure ourselves that faith in the Lord and love to the saints were the motives. But it is well to take notice of an authority that sent him, to which none can now lay claim.

Here follows (ver. 13) a new command by Paul of exceeding interest in the midst of these interesting notices of his fellow-labourers: “The cloak which (that) I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments.”

Some pious men have allowed themselves the narrow and unseemly thought that inspiration is confined only to matters of spiritual truth. This is to lose a great deal of the grace of the gospel, and to shut out from our souls the interest which the Lord takes in what concerns the body as well as the mind. The truth is that the grace of our God occupies itself with everything that relates to us, and our wisdom is to take up nothing in which we cannot look for the favour, guidance, and blessing of the Lord. Such is the wondrous fruit, not only of the incarnation of the Son, but of the indwelling of the Holy Ghost. He makes the body the temple of God. If it were not so, the ordinary matters of this life would be left outside and clothed with nothing but a human connection. We wrong the Lord and defraud ourselves of much where we do not bring Him into even the least of the things that perish: “Whether, therefore, ye eat or drink, or whatever ye do, do all to the glory of God” (1Co 10:31 ).

Hence the cloak that the apostle left with Carpus at Troas is not left for an uninspired note. It forms a direct part of this solemn Epistle, written for all times. God led His servant to direct Timothy to bring it, when he came. Winter was approaching, and the cloak would be needed. It is good for our souls to believe that God takes a personal interest even in so small a matter. Where God is left out, even saints become a prey to personal vanity or worldly fashion.

But Timothy was to bring also the “books”, “especially the parchments.” The latter were probably not yet written upon: as being valuable material and suited to transmit more permanently, we cannot doubt that the apostle destined “the parchments” for the edification of the saints and the glory of the Lord in an especial manner. “The books” may not have been inspired writings, and the indefinite language here used would rather imply the contrary. But they were not therefore devoid of interest to the apostle, even with death and the appearing of the Lord before his soul.

From fellow-labourers gone or sent away and from the desire to have Timothy with him, the apostle turns to an open adversary and to those who forsook him in his recent hour of need.

“Alexander, the coppersmith, did (lit., showed) many evil things against me: the Lord will render to him according to his works; of whom be thou ware also, for he exceedingly withstood our words. At my first defence no one took my part, but all deserted me: may it not be laid to their account. But the Lord stood by me and gave me power, that through me the proclamation might be fully made, and all the Gentiles might hear; and I was delivered out of a lion’s mouth. The Lord will deliver me from every evil work, and will preserve for His heavenly kingdom; to Whom [be] the glory unto the ages of the ages. Amen.” (vers. 14-18).

We may profitably notice the different form which evil takes in the several adversaries of the apostle. Phygellus and Hermogenes were prominent in personal disaffection (2Ti 1:15 ). Among those who, in Asia, turned away from Paul, Hymenaeus and Philetus (2Ti 2:17 ) have a far darker character, for in their case profane folly wrought, and this, advancing to greater impiety. They were teachers, it would appear, but not of God. “Their words”, said the apostle, “will spread as a gangrene.” The character of their error was the destructive fable that the resurrection has taken place already, which, as it overthrew the faith of some, could not but falsify the walk and testimony of all led astray by it. But even as to these, he does not deal with the same solemnity as John applies in his second Epistle to those who denied the person of Christ; for this demands the strongest reprobation of the Christian heart, as nothing else ought. Of Demas (2Ti 4:10 ) we have seen enough already. The smith, Alexander, appears rather in the character of an active personal enemy of the apostle; and the more, because he seems to have been once in fellowship, which would give him no small advantage in mischief as in opportunities. The many evil things may not all have come to effect, but he did them and showed what he was in doing them.

Yet one cannot but feel that the critical text, which follows on the highest authority, is a great relief to the spirit: “the Lord will render to him according to his works.” That this verb should be turned into the optative, as in the common text, with a few uncials, most cursives, and many of the ecclesiastical writers, et al., one can understand; for man readily falls in with Jewish feeling. On the other hand, that the Lord will render him according to his works is a certain truth which every Christian conscience must feel; while it also is truth in special accordance with these pastoral Epistles which bring into distinctness the Lord’s appearing.

Against Alexander, Timothy also was to stand on his guard. It is clear, therefore, that he was an adversary still bent on evil to the saints and on opposition to the work. The gentleness of Timothy’s character might expose him to a mistaken kindness, where caution was imperatively required: “for”, says the apostle, “he exceedingly withstood our words.” More than the apostle had warned or entreated the evil-doer, and it may be Timothy himself among others.

The apostle now turns to his own great and recent trial at Rome, and the experience, bitter in many respects, but not without deep thanksgiving to the only One Who never fails and Who gives us to know that all things work together for good to those who love God – to those that are called according to purpose. “At my first defence no one stood with me, but all deserted me: may it not be laid to their account!” (ver. 16). How keenly painful and humiliating this was to the apostle few can estimate, because so few make the least approach to him either in faith or in love. Not a soul on earth could feel as he felt what such failure was to the Lord Himself; which feeling gave, therefore, immense emphasis to his prayer, “May it not be imputed to them.” Psa 105:13-15 makes evident what the Lord felt of old when His chosen ones went from one nation to another, from one kingdom to another people: “He suffered no man to do them wrong, yea, He reproved kings for their sake, saying, ‘Touch not Mine anointed and do My prophets no harm.'” Now, He may let any or all men do them wrong, and for the present may reprove neither kings, nor subjects, nor serfs, when they scorn His anointed, and do His servants all the harm they can. Another day He will render to each according to his works. But what does He feel now? What in any place where His own betray and desert those He honours, and those who, for His sake, served them best in the hour of deepest need? May it not be laid to their charge!

Christ, however, never fails. So the apostle in verse 6 says, “But the Lord stood with me and gave me power.” This was more than strengthening him personally – “gave me power that through me the proclamation might be fully made, and all the Gentiles might hear.” Thus, to Christ’s glory, and in suffering for His sake, did the apostle bear witness of the truth, and the gospel, and the Lord, before the highest authorities that govern the world. There was no fawning on great men, no patronage on the world’s part. “And I was delivered out of a lion’s mouth.” Whether this alludes to the Emperor in particular, or to his representative in a more general way, men say they are not able to determine. The phrase clearly means rescued from most imminent or overwhelming danger.

But the apostle enlarges as he looks onward. “The Lord will deliver me from every evil work” – not necessarily out of a lion’s mouth another day, but from all real evil, and “will preserve for His heavenly kingdom.” Earth might yield still more of sorrow and of human persecution to the uttermost. For the apostle it was no question of flesh being saved, but of preservation for the Lord’s heavenly kingdom, to Whom be the glory unto the ages of the ages. His and our every prayer may well end in a continual Hallelujah.

The apostle now salutes some that were dear to him, whose names are familiar to us throughout the inspired history.

“Salute Prisca and Aquila and the house of Onesiphorus. Erastus remained at Corinth, but Trophimus I left at Miletus sick. Do thy diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren. The Lord [Jesus Christ be] with thy spirit. Grace be with you” (vers. 19-22).

“Salute Prisca and Aguila and the house of Onesiphorus.” The two former were early associates, who remained faithful to the last. With them he associates the household of Onesiphorus, of whom he made mention at the close of the first chapter of this Epistle. The apostle deeply felt the identification of Onesiphorus with his own circumstances as a prisoner: “He often refreshed me, and was not ashamed of my chain.” He was no longer in Rome, though perhaps not then at Ephesus, his usual dwelling place. When he was in Rome, he zealously sought out the apostle and found him. God prospers earnest love for Christ’s sake. It was indeed no other love than what the apostle had proved at Ephesus, and nobody knew better than Timothy what service had been rendered there. These dear saints now receive together the last salutation of the apostle, once more the prisoner of Christ.

“Erastus abode in Corinth; and Trophimus I left at Miletus sick.”* There was no compulsion in regulating the labours of his fellow-ministers, even by an apostle. They were servants of the Lord, and none would have pressed this more solemnly than Paul, none have shrunk more than he from setting up a directive authority between the Lord and His servants. There were urgent calls elsewhere, no doubt; but Erastus abode at Corinth. It was he probably who was once treasurer of the city. Very different were the circumstances of Trophimus. Him the apostle left at Miletus sick. Miraculous power was never used by the apostle either for the relief of a brother or even for the progress of the work. Here, again, the Lord only was looked to, and His glory was the sole motive either for working miracles or for abstaining. So we find in the former Epistle the apostle prescribing to Timothy that he should be no longer a water-drinker, but use a little wine for his stomach’s sake and his often infirmities – just as any Christian friend might do at this present time, but without having the Spirit’s inspiration. This abides now in the written word. Certainly there was no miracle in Timothy’s case, any more than in that of Trophimus. Miracles as a rule were signs for unbelievers, not a means of cure for the household of faith.

* The following remarks in Paley’s Horae Paulinae, chap. xii. No. 1, may interest the reader: –

1. “In the twentieth verse of the fourth chapter [of 2 Tim.], St. Paul informs Timothy that ‘Erastus abode at Corinth.’ The form of expression implies that Erastus had staid behind at Corinth when St. Paul left it. But this could not be meant of any journey from Corinth which St. Paul took prior to his first imprisonment at Rome, for when Paul departed from Corinth, as related in the twentieth chapter of the Acts Timothy was with him. And this was the last time the apostle left Corinth before his coming to Rome; because he left it to proceed on his way to Jerusalem, soon after his arrival at which place he was taken into custody, and continued in that custody till he was carried to Caesar’s tribunal. There could be no need therefore to inform Timothy that Erastus staid behind at Corinth upon this occasion, because, if the fact was so, it must have been known to Timothy, who was present, as well as to St. Paul.

2. In the same verse our Epistle also states the following article ‘Trophimus have I left at Miletus sick.’ When St. Paul passed through Miletus on his way to Jerusalem, as related in Act 20 , Trophimus was not left behind, but accompanied him to that city. He was indeed the occasion of the uproar at Jerusalem, in consequence of which St. Paul was apprehended; for ‘they had seen,’ says the historian, ‘before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.’ This was evidently the last time of Paul’s being at Miletus before his first imprisonment, for, as hath been said after his apprehension at Jerusalem, he remained in custody till he was taken to Rome.

In these two articles we have a journey referred to, which must have taken place subsequent to the conclusion of St. Luke’s history, and of course after St. Pauls’ liberation from his first imprisonment. The Epistle, therefore, which contains this reference, since it appears from other parts of it to have been written while St. Paul was a prisoner at Rome, proves that he had returned to that city again, and undergone there a second imprisonment.”

“Do thy diligence to come before winter” (ver. 21). In verse 9 he had said, “do thy diligence to come shortly unto me.” The repetition with the defining words, “before winter”, is surely not in vain. He had told Timothy in verse 13 to bring the cloak left at Troas with Carpus. But he no doubt would also warn Timothy to start before wintry weather would expose him to such a voyage as he himself had known (Act 27 ); and he would give him the opportunity of helping Paul the aged, and now a prisoner also. The Spirit of God deigns to think of the most ordinary things of this life. The body is for the Lord, not merely the soul; and the Lord is for the body (1Co 6:13 ). It is, therefore, not only moral debasement which should be far from the saint, but vanity and worldliness. On the other hand, the Lord condescends to think of that which might be a physical comfort. He has no pleasure in His servant shivering with cold; still less does true devotedness to the Master show itself in objects less plain, any more than in enduring vermin. Superstition revels in these wretched ways; scripture is not less sober than it is holy. Tradition is the pride of man and the sport of Satan.

“Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren” (ver. 21).

The apostle was careful to promote love, and he sends the salutations of several by name, not of men only, but of a woman, as well as of the brethren generally. If a woman was put first; and with good reason, in verse 19, a woman is, with no less wisdom, put last of those personally named in verse 21.

The fabulists have spared the first-named. The second it has been sought to identify with the vile friend of the vile epigrammatist Martial, in order to build up the romance of his subsequent conversion to Christianity, and marriage with Claudia, a supposed royal maiden of Britain, here assumed to be the Christian companion of the apostle! One admits the ingenuity of the mosaic formed out of small pieces of Martial 1: 32; 4: 13; 5: 48; 6: 58; 11: 53; and of Tacitus Agric. 14, Ann. xii. 32, as well as of the dubious but possible inscription found at Chichester in 1723 (Horsley’s Brit. Rom. p. 192, No. 76). But it will be noticed that in our verse they are not classed together as a pair: Linus separates them; and there is a Linus in the Spaniard’s epigrams, as well as a Pudens, and a Claudia, and a Claudia Rufina whether identical or not. That Romanists should seize on the Linus here mentioned as bishop of Rome in apostolic times is natural. But it is certain that the earliest extant record of this is a sentence of Irenaeus which is palpably unfounded on a point far more important than the identity of Linus. Speaking of Peter and Paul, he says, , . Now it is demonstrable from scripture that the church in Rome cannot boast like Corinth of an apostolic foundation. There were converts thence from the day of Pentecost (Act 2:10 ). The apostle Paul wrote to them an elaborate Epistle, wholly ignoring Peter’s ministry there, much more his episcopate there for 25 years! according to the Chronicle of Eusebius. Paul himself is only known as a prisoner in Rome, though he may have edified them after his discharge, before he was a second time in bonds and his martyrdom that followed. As for Peter, the apostolate of the circumcision was his allotted province (Gal 2:7 ); and though we do hear of his unhappy visit to Antioch (Gal 2:11 ), not a word is said of Rome. We only know of his labours outside Judaea in the east (1Pe 5:13 ), not in the west. His Epistles are both addressed to the Christian Jews far east of Rome; whereunto if he went at all, it was to die for Christ, not to found the church there, still less to join Paul in ordaining Linus to its episcopate. Even the Benedictine editors confess and do not pretend to solve “difficultates quibus primorum Petri (!) successorum tum chronologia, tum successio, . . .” Eusebius and Theodoret make Linus to succeed after Peter’s death; and so Baronius and de Tillemont. The Apostolical Constitutions (vii. 46), and Ruffinus (Praef. Clem. Recog.) hold that Linus was appointed bishop at an earlier date, while the apostles lived and moved elsewhere to the regions beyond; with which the words of Irenaeus are quite consistent; and so Bp. Pearson and Fleury the historian. Epiphanius adds to the confusion by the assertion that it was Clement who was ordained by Peter (!) for the Roman see, while he and Paul pursued their apostolic labours, as Tertullian had affirmed before him. All the differences of the ancients are far from being here stated. The only thing certain, when we leave scripture, is the uncertainty of human tradition.

As to those whose salutations appear in verse 21, their names were too common then to build on personally. One thing is sure, that they were Christians; those of whom Martial writes, were heathen, who never, as far as we know, submitted to the righteousness of God. Martial came a young man to Rome only about two years before the apostle’s death, and did not at first take up letters. His epigrams, as far as is known, were after, most of them long after, when his Pudens and Linus and Claudia were still heathen.

“All the brethren” are added by the apostle who would not forget the least, dear to Timothy as to himself. How strange, not to say unaccountable, that the great apostle Peter, if in Rome then as tradition boldly declares, should have no place, even where persons so little known have their names indelibly inscribed by grace! Can it be believed that Peter was at Rome with “our beloved brother Paul” at his first defence, when no one took his part, but all forsook him? or that Paul could have written, “only Luke is with me”? It is too plain that tradition is untrustworthy, and fails wholly in those moral elements which ever accompany the inspiration of God.

There is good and ancient evidence for “the Lord Jesus Christ” in the last verse (22), the Alexandrian and two cursives adding “Jesus” only. Though one or two cursives may omit the clause as a whole, there is no doubt of the “Lord”, which, it may be noticed, is the prevailing designation throughout, save where special reasons have “Christ Jesus”. But the prayer is that He be “with thy spirit”. Such was the last inspired desire of the apostle for Timothy, with “grace be with you” for those in general with Timothy, which is marred in the Pesh. Syr.’s making Timothy the only object in the second wish as in the first. It is the expression of a heart that could feel fervently for all, yet knew how to make a difference.

Fuente: William Kelly Major Works (New Testament)

2 Timothy

LIGHT AT EVENTIDE

2Ti 4:1-5 ; 2Ti 4:16-18 .

TIMOTHY does not appear to have been a strong man, either in body or mind, if we may judge from the exhortations and tonics which Paul felt it needful to administer in this letter. The young, gentle soul was more overwhelmed by Paul’s trial and impending death than the heroic martyr himself was. Nothing shook that steadfast heart, and from the very grave’s mouth he spoke brave encouragement.

Verses 1-5 are a rousing appeal to Timothy to fulfil his ministry. Embedded in it there is a sad prophecy of coming dark days for the Church, which constitutes, not a reason for despondency or for abandoning the work, but for doing it with all one’s might. But the all-powerful motive for every Christian teacher, whether of old or young, is pressed on Timothy in the solemn thoughts that he works in the sight of God and of Jesus, and that he and those to whom he speaks, and whose blood may be laid to his charge, are to see him when he appears, and to stand at his judgment bar.

The master’s eye makes diligent servants; the tremendous issues for speaker and hearer suspended on the preaching of the gospel, if they were ever burning before our inward vision, would make superfluous all other motives for straining every nerve and using every opportunity and power. How we should preach and teach and live if the great white throne and He who will sit on it were ever shining before us! Would not that sight burn up slothfulness, cowardice, perfunctory discharge of duty, mechanical repetition of scarcely felt words, and all the other selfishnesses and worldlinesses which sap our earnestness in our work.

The special duties enjoined are, first and foremost, the most general one to ‘preach the word,’ which is, indeed, a duty incumbent on all Christians; and then, subordinate to it, and descriptive of how it is to be done, the duty of persevering attention to that great life task – ‘be instant’; that is, be at it, be always at it. But is not ‘in season, out of season’ an unwise and dangerous precept? Do we not do more harm than good by thrusting gospel teaching down people’s throats at unfitting times? No doubt tact and prudence are as needful as zeal, but perhaps they are rather more abundant at present than it, and at a time that looks out of season to a man who does not wish to hear of Christ at any time, or to one who does not wish to speak of Him at any time, may be ‘in season’ for the very reason that it seems out of season. Felix is not an infallible judge of ‘a convenient season.’ It would do no harm if Christian people ‘obtruded’ their religion a little more.

But the general work of ‘preaching the word’ is to be accompanied with special care over the life of believers, which is to be active in three closely connected forms. Timothy is, where needful, to ‘convict’ of sin; for so the word rendered ‘reprove’ means, as applied to the mission of the Comforter in Joh 16:8 . ‘Rebuke’ naturally follows conviction, and exhortation, or, rather, consolation or encouragement, as naturally follows rebuke. If the faithful teacher has sometimes to use the lancet, he must have the balm and the Bandage at hand. And this triple ministry is to be ‘with all longsuffering’ and ‘teaching.’ Chry-sostom beautifully comments, ‘Not as in anger, not as in hatred, not as insulting over him,… as loving, as sympathising, as more distressed than himself at his grief.’ And we may add, as letting ‘the teaching’ do the convicting and rebuking, not the teacher’s judgment or tongue.

The prospect of dark days coming, which so often saddens the close of a strenuous life for Christ and the Church, shadowed Paul’s spirit, and .added to his burdens. At Ephesus he had spoken forebodings of ‘grievous wolves’ entering in after his death, and now he feels that he will be powerless to check the torrent of corruption, and is eager that, when he is gone, Timothy and others may be wise and brave to cope with the tendencies to turn from the simple truth and to prefer ‘fables.’ The picture which he draws is true to-day. Healthful teaching is distasteful Men’s ears itch, and want to be tickled. The desire of the multitude is to have teachers who will reflect their own opinions and prejudices, who will not go against the grain or rub them the wrong way, who will flatter the mob which itself the people, and will keep ‘conviction’ and ‘rebuke’ well in the background. That is no reason for any Christian teacher’s being cast down, but is a reason for his buckling to his work, and not shunning to declare the whole counsel of God.

The true way to front and conquer these tendencies is by the display of an unmistakable self-sacrifice in the life, by sobriety in all things and willing endurance of hardship where needful, and by redoubled earnestness in proclaiming the gospel, which men need whether they want it or not, and by filling to the full the sphere of our work, and discharging all its obligations.

The final words in verses 16-18 carry on the triumphant strain. There had been some previous stage of Paul’s trial, in his second imprisonment, of which we have no details except those here – when the Roman Christians and all his friends had deserted him, and that he had thus been conformed unto Christ’s sufferings, and tasted the bitterness of friendship failing when needed most. But no trace of bitterness remained in his spirit, and, like his Lord, he prayed for them who had thus deserted him. He was left alone, but the Christ, who had borne his burden alone, died that none of His servants might ever have to know the same dreary solitude, and the absence of other comforters had made the more room, as well as need, for Him.

Paul’s predecessor, Stephen, had seen Jesus standing at the right hand of God. Paul had an even more blessed experience; for Jesus stood by him, there in the Roman court, in which, perhaps, the emperors ate on the tribunal What could terrify him with that Advocate at his side?

But it is beautiful that the Apostle does not first think of his Lord’s presence as ministering to his comfort, but as nerving him to ‘fulfil His message.’ The trial was to him, first, a crowning opportunity of preaching the gospel, and, no doubt, it gave him an audience of such a sort as he had never had. What did it matter even to himself what became of him, if ‘ all the Gentiles,’ and among them, no doubt, senators, generals, statesmen, and possibly Nero, ‘might bear’? Only as a second result of Christ’s help does he add that he was rescued, as from between the very teeth of the lion. The peril was extreme; his position seemed hopeless, the jaws were wide open, and he was held by the sharp fangs, but Christ dragged him out. The true David delivered his lamb out of the lion’s mouth.

The past is the prophecy of the future to those that trust in a changeless Christ, who has all the resources of the universe at command. ‘That which hath been is that which shall be,’ and he who can say ‘he hath delivered from so great a death’ ought to have no hesitation in adding’ in whom I trust that He will yet deliver me.’ That was the use that Paul made of his experience, and so his last words are an utterance of unfaltering faith and a doxology.

There appears to be an interesting echo of the Lord’s Prayer in verse 18. Observe the words ‘deliver,’ ‘from evil,’ ‘kingdom,’ ‘glory.’ Was Paul’s confidence disappointed? No; for surely he was delivered from every evil work, when the sharp sword struck off his head as he knelt outside thewalls of Rome. And Death was Christ’s last messenger, sent to ‘save him unto His heavenly kingdom,’ that there he might, with loftier words than even he could utter on earth, ascribe to Him ‘glory for ever. Amen.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: 2Ti 4:1-5

1I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 3For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4and will turn away their ears from the truth and will turn aside to myths. 5But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

2Ti 4:1 “I solemnly charge you” Paul continues to lay out Timothy’s task and admonishes him to action (cf. 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1). Remember this is Paul’s last letter before being martyred (late A.D. 67 or early 68)!

“in the presence of God and of Christ Jesus” The Father and Son are linked together in a grammatical form that emphasizes their equality (see SPECIAL TOPIC: THE TRINITY at Tit 3:6). Church leaders live and serve in the presence of God and His Christ.

“who is to judge” This is an OT title and function for YHWH used here for Jesus. This shows His full deity (cf. Mat 25:31 ff; Act 10:42; Act 17:31; Rom 2:16; 1Pe 4:5); as Christ was the Father’s agent in creation (cf. Joh 1:3; 1Co 8:6; Col 1:16; Heb 1:2), so too, will He be the Father’s agent in judgment.

“the living and the dead” This refers to Jesus’ judgment of all conscious creation (cf. Php 2:10). The same phrase occurs in Act 10:42 and 1Pe 4:5. Some will be alive at the time of the Second Coming (cf. 1Th 4:13-18; some are with the Lord (cf. 2Co 5:8); and some (the wicked) are in Hades (cf. Rev 20:13; Mat 11:23; Luk 16:23).

SPECIAL TOPIC: Where Are the Dead?

“by His appearing” Literally this is epiphany. It conveys the idea of “brightness, radiance, splendor, or glory.” It may reflect the OT concept of God’s presence in the Shekinah cloud of glory during the Wilderness Wandering Period of Israel’s history after the Exodus. This is the characteristic word in the Pastoral Letters for the Second Coming (cf. 1Ti 6:14; 2Ti 1:10; 2Ti 4:1; 2Ti 4:8; Tit 2:11; Tit 2:13; Tit 3:4; 2Th 2:8). See Special Topic at Tit 2:13.

Paul admonishes Timothy to do certain things in light of the reality of Judgment Day/Resurrection Day. The Second Coming is meant to encourage believers in every age, although it will be reality to only one generation. Believers should live each day as if it were, or might be, the last!

“His kingdom” This refers to the reign of God in believers’ hearts now that will be consummated over all creation (cf. Mat 6:10). Here again, God’s kingdom is assigned to the Son. Jesus Christ is described in three eschatological functions: (1) Judge; (2) the coming One; and (3) the King.

SPECIAL TOPIC: THE KINGDOM OF GOD

2Ti 4:2 “preach the word” This is the first in a series of nine aorist imperatives. Our message (logos) is Jesus (cf. Col 4:3). He is the gospel! He is the “Word” (Joh 1:1).

“be ready in season and out of season” This is an aorist active imperative. Literally it is “seasonably” (eukairs) and “unseasonably” (akairs). This describes the “great commission” of Christianity (cf. Mat 28:18-20; Luk 24:46-47; Act 1:8). When in doubt share the gospel! It is always appropriate!

“reprove” It is literally “to put on trial so as to prove” (cf. 1Ti 5:20; Tit 1:13; Tit 2:15).

“rebuke” This is an another aorist active imperative (cf. Luk 17:3; Luk 23:40).

“exhort” This is another aorist active imperative. This is the same root as “encourage.” To reprove or rebuke without encouragement and patience is not Christian (cf. 2Ti 3:10; 1Ti 1:16).

“with great patience” See note at 1Ti 1:16.

2Ti 4:3 “For the time will come” This reflects Paul’s day, in some sense every day, and uniquely the last days (cf. 2Ti 3:1; 1Ti 4:1-2).

“they will not endure sound doctrine” Many of the words in the Pastoral Letters are also found in Luke’s writings. It is possible that Paul used Luke as a scribe to write these letters.

The term “sound” means “healthy” and was used often by Luke (cf. Luk 5:31; Luk 7:10; Luk 15:27, etc.). It is a very common description of doctrine and faith in the Pastoral Letters (cf. 1Ti 4:6; 1Ti 6:3; 2Ti 1:13; 2Ti 4:8; Tit 1:9; Tit 1:13; Tit 2:1-2; Tit 2:8).

“but wanting to have their ears tickled” This phrase refers to the false teachers (cf. 2Ti 4:4) and their followers. They hear only what they want to hear!

“they will accumulate for themselves teachers” They just want to hear

1. those who agree with them (cf. Jer 5:31)

2. those who teach new and speculative things

3. many different teachers (always a new seminar to attend)

2Ti 4:4 “turn away. . .turn aside” The first term is used of perversion in Tit 1:14 (cf. 2Th 2:11) or desertion in 2Ti 1:15.

The second term is used often in the Pastoral Letters (cf. 1Ti 1:6; 1Ti 5:15; 1Ti 6:20; 2Ti 4:4).

Both of these are a play on the OT concept of righteousness as a ruler (or straight edge); all the terms for sin are a deviation from the standard. These false teachers turn away from sound doctrine and turn to myths!

“from the truth” See Special Topic: Truth at 1Ti 2:4.

“myths” This concept is used often in the Pastoral Letters (cf. 1Ti 1:4; 1Ti 4:7; Tit 1:14; Tit 3:9; 2Pe 1:16). It possibly refers to

1. the Gnostic aeons (angelic levels between the high good god and lesser spiritual beings which would form matter)

2. Jewish Messianic genealogies

3. some non-canonical “gospels”

For a good discussion of the different meanings of “myth” and their connotations see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.

2Ti 4:5 This is another contrast between the actions of Timothy and the false teachers.

NASB”be sober in all things”

NKJV”be watchful in all things”

NRSV”always be sober”

TEV”keep control of yourself in all circumstances”

NJB”must keep steady all the time”

This is a present active imperative. This does not refer to abstinence from wine but to being even-tempered. See full note at 1Ti 3:2.

NASB”endure hardship”

NKJV”endure affliction”

NRSV, TEV”endure suffering”

There is a series of three aorist active imperatives in this paragraph. This term is used three times in 2 Timothy (cf. 2Ti 1:8; 2Ti 2:3; 2Ti 2:9; 2Ti 4:5). It refers to persecution and deprivation caused by being involved in the gospel ministry.

“do the work of an evangelist” This is the second aorist active imperative in this paragraph. The noun “evangelist” is used only three times in the NT.

1. Phillip’s seven daughters (cf. Act 21:8)

2. a gifted local church leader (cf. Eph 4:11)

3. and here

The term “gospel” (euangelion) literally means “good news”; an evangelist (euanelists) is one who shares the gospel.

An evangelist is a spiritual gift to the church (cf. Eph 4:11) and evangelism is the responsibility of every believer (cf. 1Pe 3:15; Col 4:6). Believers must not only affirm the mandate of Jesus (cf. Mat 28:18-20; Luk 24:47; Act 1:8) but live it out day by day!

“fulfill your ministry” This is the third aorist active imperative. Gospel ministry without evangelism is not a full ministry (cf. Col 4:17). Evangelism is the heart of God, the purpose of Christ’s sacrifice, and the initial task of the Spirit.

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

charge. Greek. diamarturomai. See 2Ti 2:14.

before = in the sight of.

God. App-98.

the Lord Jesus Christ. The texts read “Christ Jesus”. App-98.

shall = is about to.

judge. App-122.

the. Omit.

Quick = living.

dead. App-139.

at. App-104. The texts read “and by”.

appearing. App-106.

kingdom. See App-112.

Fuente: Companion Bible Notes, Appendices and Graphics

1-8.] Earnest exhortation to Timotheus to fulfil his office; in the near prospect of defection from the truth, and of the Apostles own departure from life. I adjure thee (ref.) before God, and Christ Jesus, who is about to judge living and dead ( , Thl.: so also Thdrt., and Chrys., alt. 2: not as Chrys., alt. 1, ), and by (i.e. and I call to witness, as in Deu 4:26, , the construction being changed from that in the first clause. This is better than with Huther, to take the accusatives as merely acc. jurandi, as in 1Co 15:31; Jam 5:12. With , it would be, at His, &c.: cf. Mat 27:15; Act 13:27; Heb 3:8) his appearing (reff.) and his kingdom (these two, . . . . . , are not to be taken as a hendiadys, as Bengel,- est revelatio et exortus regni-but each has its place in the adjuration:-His coming, at which we shall stand before Him;-His kingdom, in which we hope to reign with Him),

Fuente: The Greek Testament

Chapter 4

Paul said to Timothy,

I charge thee before God, and the Lord Jesus Christ ( 2Ti 4:1 ),

Hey, that’s heavy duty, man, when you charge a person before God and before the Lord Jesus Christ. Laying a charge now on Timothy.

The Lord Jesus Christ,

who shall judge the quick and the dead ( 2Ti 4:1 )

Now the quick is an old English word, it means alive. Someone said in L.A. traffic there are two kinds: the quick and the dead. But the word means alive.

The Lord is going to judge those that are alive and those that are dead

at his appearing and his kingdom ( 2Ti 4:1 );

Now there will be two judgments. The one at His coming, His appearing, will be the judgment of those who have lived through the great tribulation period. The first thing that Jesus does when He comes again, according to Matthew’s gospel is He gathers together the nations for judgment and He will separate them as a shepherd separates his sheep from his goats. And He’ll put on His left hand and He said, you know, Depart from me, you workers of iniquity. I was hungry and you didn’t feed me. I was thirsty; you didn’t give me anything to drink. I was naked, you didn’t clothe me. I was, you know, sick and you didn’t visit me. In prison, you didn’t visit. Lord, when did we see you this way? Well, inasmuch as you did not do it to the least of these, you didn’t do it to me.

To those on His right hand, come ye blessed of the Father, inherit the kingdom that was prepared for you from the foundations of the world. For when I was hungry, you fed me. Lord, when did we see you like that? Well, inasmuch as you did it unto the least of these, you did it to me. But the judgment, which will determine those who will be allowed to go into the Kingdom Age when Jesus is going to reign upon the earth for a thousand years; after the thousand years reign, then He will judge the dead. And all of the dead, small and great, will stand before the great white throne of God and they will be judged out of the things that are written in the books.

So I charge you before God and before the Lord Jesus Christ, who is going to judge the alive and the dead at His appearing and His kingdom, the two judgments. What does He charge Him?

Preach the word ( 2Ti 4:2 );

Why? Because it is the word of God that can change man. It is the word of God that can inspire really the, well, bring the changes, can cleanse a man. So preach the word.

Oh, isn’t it a shame that there is so little preaching of the Word of God today in the pulpits across the country? All kinds of preaching of psychology and all other kinds of things, but so little preaching of the word. “I charge you before God and before Jesus Christ, Timothy, preach the word.” Paul said, “We preach not ourselves, but Christ crucified; and ourselves his ministers for your sake” ( 2Co 4:5 ). His servants. Preach the word.

And then he said,

be instant in season, and out of season ( 2Ti 4:2 );

In other words, be ready to go. Sometimes you feel like it, sometimes you don’t. Ready to go.

reprove ( 2Ti 4:2 ),

The word of God is profitable for reproof.

rebuke, and exhort with all longsuffering and doctrine ( 2Ti 4:2 ).

Now Paul is emphasizing here, “Preach the word”, and get the people indoctrinated in the basic foundational truths of God. “Preach the word”.

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; And they shall turn away their ears from the truth, and shall be turned unto fables ( 2Ti 4:3-4 ).

You know, it is an interesting thing how that the Word of God seems to create an appetite for the Word of God, and it seems to spoil you for anything else. The Word of God is so exciting. There is so much there. It is so powerful, so dynamic that when you really are being taught the Word, and you really get into the meat, you begin to grow and be strengthened. You just can’t be satisfied with these little, you know, beautiful days and butterflies and sparrow sermons, you know, everything is pleasant and the world is great.

So the time will come though, if the person doesn’t have a diet of the Word of God, they get itching ears. Oh, he tells the greatest jokes, you know, man, the guy’s a great storyteller and people have itching ears. They want to be entertained and churches have become really entertainment centers. I mean, they put on shows that will make Hollywood jealous. They want to be entertained. Itching ears desiring entertainment, turning their ears away from the truth and it opens them up to be gullible to listen to fables.

But watch thou in all things, and endure afflictions, and do the work of an evangelist, and make full proof of thy ministry ( 2Ti 4:5 ).

Now Paul was an apostle by the will of God but he was also a pastor and a teacher. Timothy had the calling of an evangelist. Paul is encouraging him to preach and to do the work of an evangelist. Now it is important to know what area of ministry God has gifted you and called you to fulfill and that you be what God has called you to be, and not attempt to be something that God hasn’t made you. Because the most difficult and frustrating thing in the world is to try to be an evangelist if God has made you a pastor-teacher or to try and be a pastor-teacher if God has made you an evangelist. You know, we’ve got to make our calling and election sure. We’ve got to know what God has called us to be.

The first sixteen years or so of my ministry was totally frustrating, as I sought to be Chuck an evangelist by the will of God. God didn’t call me to be an evangelist. And my endeavors to do so were just totally frustrating and unfruitful. It was not until I really acknowledged and came to the realization that God had called me as a pastor-teacher that the ministry began to be blessed, because now it’s natural, now it’s not forced. Now I can be what God has called me to be, comfortable with it, loving it.

So to Timothy, “do the work of an evangelist, and make full proof of your ministry.” So important that we make full proof of that ministry.

For [Paul said] I am now ready to be offered, the time of my departure is at hand ( 2Ti 4:6 ).

Things were going bad for Paul in Rome. The trial is not looking good. He’s appeared for his preliminary hearings and he’s heard the charges and he has seen the attitude of the Roman government at this point, and Paul realizes his days are numbered. This is the last letter that Paul wrote, his letter, second epistle to Timothy, and he realizes that the handwriting is on the wall. “The time of my departure is at hand.” You see, with Paul he looked at death as only a departure on his journey. I’m going to move in a short while from this tent into a mansion. “The building of God, not made with hands, eternal in the heavens” ( 2Co 5:1 ). The time of my departure is at hand.

And then Paul said,

I have fought a good fight, I have finished my course, I have kept the faith ( 2Ti 4:7 ):

Oh what an important thing to say when the time of departure gets close. And I look back at my life and I can say, Well, I fought a good fight. I gave up, you know, all I had and I have finished the course. Earlier Paul had written to the Philippians and he said, “I have not yet apprehended that for which I was apprehended of Jesus Christ, neither do I count myself perfect: but this is what I’m doing, forgetting those things which are behind, I’m pressing towards those things which are before, as I press towards the mark for the prize of the high calling of God which is in Christ Jesus” ( Php 3:12-14 ). He saw the Christian life as a race.

He said, don’t you realize “that they which run in a race run all, but only one receives the prize? So run, that you might obtain” ( 1Co 9:24 ). I’ve fought a good fight. I’ve been in there. I have finished now my course and I have kept the faith.

So,

Henceforth there is laid up for me a crown of righteousness, which the Lord, our righteous judge, shall give me at that day: and not to me only, but unto all of them also that love his appearing ( 2Ti 4:8 ).

We are told to wait for His appearing, to look for His appearing, and now Paul speaks about loving His appearing. The crown of righteousness, Jesus said to the church of Smyrna, “Be thou faithful unto death, I will give thee a crown of life” ( Rev 2:10 ). The various crowns of heaven, that crown of righteousness. The Lord our righteous judge shall give, not to me only but all those that love His appearing.

So do thy diligence to come shortly unto me ( 2Ti 4:9 ):

Hey, get here quick. I’m about to leave. Time of my departure is at hand. So hurry, get here as quick as you can.

For Demas has forsaken me ( 2Ti 4:10 ),

Now Demas was joined with Paul in other of the salutations of his previous epistles, but Paul had said earlier that all of those of Asia had forsaken him. Actually, it probably would have meant their own death had they associated with Paul at this point of the trial, for he was a prisoner condemned to die and their association with him now would endanger their own lives. “So Demas has forsaken me.” Tragic because of the reason,

having loved the present world, and is departed to Thessalonica ( 2Ti 4:10 );

In other words, for his own skin, you know, wants to live on so he’s departed to Thessalonica.

Crescens has gone to Galatia, Titus to Dalmatia. Only Luke is with me. So take Mark ( 2Ti 4:10-11 ),

This is the Mark that was a nephew to Barnabas who created a fight between Paul and Barnabas earlier. When Paul and Barnabas left on their first missionary journey, Mark went with them, but when they had passed through Cyprus and were heading over to some rough country, Mark got scared and went home and Paul and Barnabas went on alone.

Now as Paul and Barnabas were getting ready to take their second missionary journey, to go back into the same areas to strengthen the brethren that had been converted in their first journey, Barnabas said, Well, I want to take Mark with me again. And Paul said, Oh no, kid defected the last time, I don’t want to take him again. I don’t want problems. And so a big argument arose between Paul and Barnabas. The contention was so great that Barnabas took Mark and headed on out for Cyprus and Paul took Silas and headed on back into Asia Minor again.

It is interesting now, though you know within the Christian body we can have differences and we have disagreements, but the Lord always brings us back. And now Paul writes of this same Mark that he had problems with earlier, wouldn’t go along with Barnabas who wanted to take him.

And he says to Timothy, “Take Mark,”

and bring him with you: for he is profitable to me for the ministry ( 2Ti 4:11 ).

I like that young man. Of course, Mark had matured a lot by now, no doubt. Several years had gone by, but Paul speaks about him in loving terms as being profitable unto him and all.

And Tychicus have I sent to Ephesus. The cloak ( 2Ti 4:12-13 )

Now Paul’s dealing with just some, you know, very personal kind of things but, “the cloak”

that I left at Troas with Carpus, when you come, bring it with you, and also my books, but especially bring the parchments ( 2Ti 4:13 ).

Paul, it is said, was an avid reader. In fact, history, Gamaliel, Paul said he sat under the feet of Gamaliel, and we have an account of Gamaliel talking about Paul as a student. And as he spoke of Paul as a student, he said the biggest trouble I had with him as a student was supplying him with enough books. An avid reader, that is why when Paul was making his defense before King Agrippa, Festus cried out, Your much learning has made you mad. Paul had been there reading for two solid years in prison in Caesarea, and every time he saw him, Paul was buried in a book. And he said, hey, you studied too much, you flipped. You went one over the edge. Your much learning has made you mad.

So bring me the books, bring me the parch, especially those parchments, you know. You know I think that that’s something about a teacher that you have a thirst and you’ll never stop.

Alexander the coppersmith did me much evil: the Lord reward him according to his works ( 2Ti 4:14 ):

That’s interesting, isn’t it? Pray for those, the Lord said, who despitefully use you but I don’t know that He intended you to pray that way.

Of whom be thou wary also ( 2Ti 4:15 );

Watch out for that Alexander the coppersmith.

for he has greatly withstood our words. Now at my first hearing no man stood with me, but all men forsook me: I pray that God will not lay that to their charge ( 2Ti 4:15-16 ).

Interesting, Paul was totally forsaken by all of his friends. At his first hearing before Nero, they all left him. When Paul, one of his first exposures to Christianity was the stoning of Stephen that is recorded in the Bible. The first time we find Paul, he is standing there holding the coats of the men who were stoning Stephen to death. He just heard Stephen’s tremendous witness before the Sanhedrin, of which he was a member. They voted, Stone him. Paul voted, Yes, stone him, you know, he voted consenting to his death. He voted with them to stone him and then he participated by holding the coats of the men who did the actual stoning of Stephen.

While Stephen was being stoned, you remember that he looked up and he said, Father, lay not this sin to their charge. Don’t charge them with this one. That evidently made a pretty heavy impression upon Paul. Because later when the Lord got hold of Paul on his way to Damascus, hey, it’s been hard to kick against the pricks, you know, I’m sure that that whole thing with Stephen was still in his mind and on his heart. Seeing this guy die in such a way as, Lord, into your hands I commend my spirit. Don’t charge them with this sin, Lord. Rather than cursing and screaming and all at, those who were, you know, stoning him, this beautiful attitude of love and forgiveness.

Now Paul is more or less emulating that as he talks about these fellows who forsook him. Lord, I hope that the Lord doesn’t charge them with that one.

Notwithstanding ( 2Ti 4:17 )

And this I love. All of the men forsook me but nevertheless,

the Lord stood with me ( 2Ti 4:17 ),

And that’s all I need. 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 ).

Or Nero. He calls him the lion. Or perhaps he could be referring to, you know, being put in the arena with the lions, but I just thought that he’s referring, it was cryptic for Nero.

Now notice this, “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”. You see what happened is that when Paul stood before Nero; he just took opportunity to preach the Gospel to Nero. I mean, what a great opportunity. I’ve got to make my defense before this guy and so, but that was Paul’s tactic all the way along. Whenever Paul was arrested and had to appear before the judges, or later before King Agrippa, he always used that opportunity to witness and try to win them to Jesus Christ.

Now Jesus said to His disciples, You’re going to be persecuted and they’re going to arrest you and they’re going to take you before the magistrates, and you’re going to stand before kings. But don’t take any forethought what you’re going to say, for in that hour the Spirit will give you the words that you should say and it will turn to you as an opportunity to testify.

In other words, you’re going to be, you know, arrested, brought to court and all, hey, don’t worry about it. It’s going to be an opportunity for you to testify, to share your faith. And so Paul took every appearance before the judges and all as the opportunity to testify until he was laying such a heavy witness on Agrippa, King Agrippa. He said, Agrippa, do you believe the scriptures? I know you believe the scriptures. Agrippa said, Wait a minute. Hold on here. You mean you’re trying to convert me? And Paul said, Oh, I wish I could. He really was. He was trying to convert him.

Now Paul doesn’t nor does Luke give us an account of what Paul said to Nero, but you can be sure he laid on Nero one of the, he no doubt figured, boy, if I could win this guy to Christ, think of what good it would do for Christianity, if Nero could be won to Christ. And I’m sure he laid on this guy a testimony like you can’t believe. And he said, they all forsook me but “the Lord stood with me”. The Holy Spirit will give you the words in that hour. And He strengthened me that by me the preaching might be fully known. I mean, he laid the full witness on him and that all the Gentiles might hear. The whole court of Nero heard the Gospel. “And I was delivered out of the mouth of the lion.”

And the Lord shall deliver me ( 2Ti 4:18 )

Oh yes, He sure did. His head was whacked off and he escaped from Nero. Because Jesus said, “Don’t fear them that have the power to kill the body, but after that have no more power: but rather fear him who after the body is killed is able to cast your spirit into hell” ( Mat 10:28 ).

Yeah, I tell you, fear ye him. So I’m going to be delivered, Paul says. I know God’s going to deliver me. And Paul knew exactly how because he said “the time of my departure is at hand” ( 2Ti 4:6 ). I’m going. The Lord is going to deliver me. I think it is wrong when we think that deliverance only comes through healing. God has many ways of delivering us. “And the Lord shall deliver me”

from every evil work, and will preserve me unto his heavenly kingdom ( 2Ti 4:18 ):

The world might take my life away but man, I’m going to be preserved in the heavenly kingdom.

to whom be glory for ever and ever. Amen. Salute Prisca and Aquila ( 2Ti 4:18-19 ),

Now here they are again, still in Ephesus, and Paul is so bound to Priscilla and Aquila. Met them first in Corinth. And then they went with him or they went before him to Ephesus. And they were with him in his ministry there and a couple of people that I am anxious to meet, Priscilla and Aquila. Salute them, greet them.

and also the household of Onesiphorus ( 2Ti 4:19 ).

Now it is thought that maybe he was killed also in Rome. He looked Paul up, sought for him diligently, found him in a dungeon but it is thought that maybe because of his relationship with Paul, he was slain because he doesn’t greet him but only his household. And there are some accounts that he was actually killed because of his relationship to Paul.

Erastus stayed at Corinth: but Trophimus have I left at Miletum [which is Malta] and he was sick. Now do your diligence to come before winter. And Eubulus greets you, and Pudens, and Linus, and Claudia ( 2Ti 4:20-21 ),

Now, with Pudens and Claudia, couple of interesting names.

and all the brethren ( 2Ti 4:21 ).

Oh, I don’t have time to go into the story but there are some interesting stories behind Claudia who is thought to have been a princess from the British Isles. And there are some interesting stories in the early church concerning this Claudia. And it’s, that she is the same Claudia of course, is not known. But in the early church in Rome, there was a Claudia that had become converted. She was a princess from Britain and had been sent to Mary, one of the Roman leaders, as a part of the treaty and all and was converted to Christ there in Rome and became a very powerful figure in the church.

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

So Paul’s last letter to Timothy and the last letter that he wrote.

May the Lord richly bless you as the Word of God is now assimilated into your life and you begin to apply it in your daily experiences, that the Word of God might have a purifying effect upon your life this week. Even as Jesus said, “Now you are clean through the word that I have spoken unto you” ( Joh 15:3 ). May you find the Word of God guiding you in the way of righteousness, being profitable to you in leading you in that path of righteousness, that God would have you to run.

May the Lord be with you and strengthen you in the various tests and trials that you’ll be facing this week, and cause you to be victorious, more than a conqueror through Jesus Christ. “

Fuente: Through the Bible Commentary

2Ti 4:1-2. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word;

We are not to use such strong language as this, unless there is some sufficient reason for it. We must not be too hot upon cold matters, but even this is better than to be cold upon matters that require heat. When John Calvin wished to leave Geneva to complete his studies elsewhere, that man of God, Farrell, knowing how necessary it was for the Church that Calvin should remain at Geneva, charged him before God that he dared not go, and hoped that a curse might light upon all his studies, if for the sake of them he should forsake what he held to be his duty. So sometimes, like the Apostle, we may before the Judge of quick and dead, charge men not to forsake their work and calling.

2Ti 4:2. Be instant in season, out of season;

The Greek word means, Stand up to it; as when a man is determined to finish his work, he stands right up to it. Stand over your work, putting your whole strength into it up-standing over it. In season, out of season, because the Gospel is a fruit which is in season all the year round. Sometimes these out of season sermons, preached at night or at some unusual time, have been of more service than the regular ordinances of Gods house. Mr. Grimshaw used to ride on horseback from village to village throughout the more desolate parts of Yorkshire, and wherever he met with ten or a dozen people, he would preach on horseback to them, preaching sometimes as many as four and twenty sermons in a week. That was being instant out of season as well as in season. So should Gods Timothys be, and, indeed, all of us.

2Ti 4:2. Reprove, rebuke, exhort with all longsuffering and doctrine.

That is, do not exhort with mere declamation, but put some argument into your exhortation. Some men think it quite enough to appear to be in earnest, though they have nothing to say. Let such exhorters remember that they are to exhort with doctrine, with solid teaching.

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;

When men have not good preachers, they are sure to have a great many of them. Those nations which have the worst priests always have them in swarms. So let us be thankful if God sends us a glowing and zealous minister, for even those who count it an affliction to have a minister, would be more afflicted if they had not a good one. But how evil is it when men get itching ears, when they want some one to be perpetually tickling them, giving them some pretty things, some fine pretentious intellectualism. In all congregations there is good to be done, except in a congregation having itching ears. From this may God deliver us.

2Ti 4:4. And they shall turn away their ears from the truth, and shall be turned unto fables.

When a man will not believe the truth, he is sure ere long to be a greedy believer of lies. No persons are so credulous as skeptics. There is no absurdity so gross but what an unbeliever will very soon be brought to receive it, though he rejects the truth of God.

2Ti 4:5-6. But watch thou in all things, endure affliction, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand.

How complacently he talks about it! It is only a departure, though Caesars sword might smite his head from his body. And truly death to the believer is no frightful thing. Go up, said God to Moses, and the prophet went up, and God took away his soul to him, and he was blessed. And so, Come up, saith God to the Christian, and the Christian goeth up, first to his chamber, and then from his chamber to Paradise.

2Ti 4:7-8. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

This seems, then, to be a distinguishing mark of a true child of God, he loves the appearing of Christ. Now there are some professors who never think of the Second Advent at all. It never gives them the slightest joy to believe that

Jesus the king will come,

To take his people up To their eternal home.

Truly they are mistaken and are surely wrong, for was not this the very comfort that Christ gave to his disciples: If I go away, I will come again and receive you unto myself, that where I am there ye may be also. I trust, dear friends, we are among those who love his appearing, and if we are, it is a sure prophecy that we shall have a crown of righteousness.

2Ti 4:9-10. Do thy diligence to come shortly unto me: for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica;

Demas was once almost a martyr, he was upon the very edge of suffering, but now you see he goeth back to the world again; he is not content to lie in the dungeon and rot with Paul, but will rather seek his own ease. Alas! Demas, how hast thou dishonoured thyself for ever, for every man who reads this passage as he passes by, flings another stone at the heap which is the memorial of one of cowardly spirit who fled from Paul in danger.

2Ti 4:10. Crescens to Galatia, Titus unto Dalmatia.

It is likely that Paul had sent Crescens and Titus away upon a mission but now, from certain intimations, the Apostle is sure that his time of death is coming on, and so indeed it was, for his head was struck off by Neros orders a few weeks after the writing of this Epistle, and now he somewhat laments that he had sent them away. And would not you and I want the consolation of kind faces round about us, and the sweet music of loving voices in our ears, if we were about to be offered up?

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

That is one of the prettiest verses in the Bible, because you will remember that the Apostle Paul quarreled with Barnabas about this very Mark, because John Mark would not go into Bithynia to preach the Word, but left Paul and Barnabas, therefore Paul would not have Mark with him any more, because he had turned in the day of trouble. But now Paul is about to die, and he wishes to be perfectly at peace with everyone. He has quite forgiven poor John Mark himself for his former weakness; he sees grace in him, and so he is afraid lest John Mark should be under some apprehensions of the Apostles anger, and so he puts in this very kind passage, without seeming to have any reference at all to the past, but he gives him this great praise for he is profitable to me for the ministry.

Fuente: Spurgeon’s Verse Expositions of the Bible

2Ti 4:1. , therefore) This is deduced from the whole of ch. 3-, I) whom thou hast known, ch. 2Ti 3:14.- , the living and the dead) Pauls death was at hand, while Timothy was to survive.-) then when He shall appear; refers to time, Heb 1:10 [ ].-) is a Hendiadys: is the revelation and rise of the kingdom, 1Ti 6:14-15.

Fuente: Gnomon of the New Testament

2Ti 4:1

I charge thee in the sight of God, and of Christ Jesus,-Because of the all-sufficiency of the word of God to make the man of God perfect and to thoroughly furnish him for every good work, he gave him this solemn charge before God and the Lord Jesus Christ.

who shall judge the living and the dead,-Paul reminds Timothy of this judgment to be executed by Jesus Christ to warn him of the fearful responsibility resting on him to preach the word of God, for he would be held accountable for fidelity in this at the last day.

and by his appearing and his kingdom:-[This solemn charge was not because he suspected him of any unfaithfulness, but to show his own extreme solicitude for the preservation of the pure and unadulterated word of the Lord, and of the peace and prosperity of the church; and to leave in the divine record to proclaimers of the word in the succeeding ages a desire to be faithful and diligent in all their work.]

Fuente: Old and New Testaments Restoration Commentary

As the result of these charges, the apostle shows what Timothy’s attitude must be toward those over whom he has oversight. There are four things which he must do. “Preach the Word,” “reprove,” “rebuke,” “exhort.” The qualities of the Word which are of value in building personal character are to be used in carrying out relative responsibility.

Then follow what are, in all probability, the last written words of Paul preserved to us. His position was that he was already “being offered.” This was a reference to his consciousness that his life was drawing to a close. He referred to that coming experience as a “departure.”

Looking back over the years of service, he had no lament, but triumphant thankfulness. Three phrases indicate his consciousness of that service, “I have fought,” “I have finished,” “I have kept.” Looking to the future, he declared that a crown was laid up for him. He then referred to his associates. Demas had left him, having loved the present age. Crescens was away in Galatia, Titus in Dalmatia, both probably carrying out some mission. Luke was still by his side. Mark was absent, but Timothy was charged to bring him with him when he came. Tychicus was also absent in Ephesus. It is in some senses a sad picture, yet it glows with light. The final section is purely personal. Paul commissioned Timothy to bring a cloak, some books, and certain parchments.

It is impossible to read the close of this letter without seeing how remarkably the apostle had been brought into active fellowship with his Lord. His last words were of the nature of a prayer of desire, expressive of all he felt that Timothy would need in the midst of the difficulties and dangers of his position in Ephesus, “The Lord be with thy spirit.” If this desire were fulfilled, the faithfulness of Timothy would be assured.

The closing sentence, “Grace be with you,” is such as would be expected from Paul. The one theme of all his preaching and teaching had been grace. The way of grace is the way of the Lord’s fellowship; it is by grace that the Master abides with the spirit of His servant.

Fuente: An Exposition on the Whole Bible

4:1-8. Final appeal based on the coming judgment and the writers approaching death. You have followed me loyally thus far: I charge you to follow me further, and to remain true to the truth until the end.

As in the sight of God and of Christ Jesus who shall come to judge us all whether living or dead, as you would be ready to welcome His Appearing, as you would hope to share His Kingdom, I charge you, preach the message of the Gospel, stand up to your task boldly, in season and out of season, whether you are welcome or unwelcome, refute false teaching, rebuke wrong-doers, pass censure on those who refuse to obey, encourage those who do, never failing in patience, using every method of teaching. For a time will come when men will not tolerate the sound teaching, nay, led, each by his own caprice, they will pile teacher upon teacher, and burden upon burden on their own backs; with ears always itching for some novelty, they will refuse to listen to the simple truth, they will turn aside to listen to all those empty legends. But do you keep calm, keep self-restrained in all things, be ready to face suffering: your work is to preach good tidings, preach them fully; your task is a task of ministry, perform it to the full. For I shall have to leave you to yourself: my life-blood is on the point of being poured out as a libation to God: the moment is close at hand when I must strike my tent and be gone. Yes: I have fought my fight, and it was the right fight: I have come to the end of the course; I have kept faith with my Master. So henceforth there is stored up safely for me the crown of a righteous life: the Lord will award it to me on that great day: yes, but not only to me, but also to all who have set their hearts on His appearing. We shall be together with Him whom we love.

Note.-(i) This paragraph completes the appeal of 1:8, 2:8-13, and prepares the way for the request of 9. For the main thought of it, cf. 2Th 1:5-12, 2Co 5:1-11

(ii) In vv.6-8 there seems to be a conscious reminiscence of Php 1:23, Php 1:2:17, Php 1:3:13, Php 1:14. If St. Paul is the writer, he may be deliberately recalling to Timothys mind the words of that Epistle, of which Timothy was probably the amanuensis. What I dictated to you then-that I was willing to depart and to have my life-blood poured out-is now come to the test. I am face to face with it now.

(iii) From Chrysostom onwards commentators have wondered whether St. Paul can be cleared of the charge of self-praise in this passage. It is true that St. Paul is always over self-conscious (cf. 1Th 2:3-8, 2Co 11:16-33); the break in his life by conversion, and the constant opposition which he had to face, made him such; but with St. Paul there is always behind the (Gal 2:20), always the thought of the grace which enables him who can do nothing by himself to do all things in its strength (1Co 15:10, Php 4:13, 1Ti 1:12); and to one who so recognizes the power which enables him to be what he is, there is a true self-confidence, a legitimate self-praise; especially when, as here, the purpose is to give confidence to a younger man to follow. May it not even be that St. Paul, who was constantly bearing about the dying of Jesus (2Co 4:10), may have been thinking of His Masters confidence that His work was completely done, and that He could confidently commit His spirit into His Fathers hands? (Luk 23:46, Joh 17:4, Joh 19:30).

1. …] For a similar appeal to the thought of the judgment, cf. I 5:21, 6:13-16; and for the construction with an accusative, : cf. 1Th 5:27, Mar 5:7 .

. .] perhaps already a fixed formula in a baptismal creed, cf. Act 10:42, Act 10:1 P 4:5; here perhaps with the personal thought, you alive and me dead, or both of us, whether alive or dead.

] cf. I 6:14, Tit 2:13 note; , cf. 18 and 2Th 1:5 . The kingdom which we may hope to share, 2:12.

2. ] absolutely, cf. 1Th 1:6, Gal 6:6; cf. supr. 2:9 , 15 .

] insta. Vulg. stand forward, stand up to your hearers; cf. Jer 46:14 = 26:14 LXX, .

] semi-proverbial, at all times: both whether or no the moment seems fit to your hearers, welcome or not welcome; cf. 3, 3:1 , Act 24:25 : and whether or no it is convenient to you (cf. 1Co 16:12 , Act 17:21), in otio vel negotio, on duty or off duty, in the pulpit or out of it, take or make your opportunity. So Paul himself had preached (Thdt.); cf. Sen. Ep. 121, Et virtutes exhortabor et vitia converberabo; licet aliquis nimium immoderatumque in hac parte me judicet, non desistam (Wetstein).

(cf. 3:16) (cf. 2Co 2:6) (ibid. 8). St. Pauls treatment of the offender at Corinth is a good illustration of this combination, 1Co 5:1-5, 2Co 2:5-11.

3. . .] I 1:10 note, Tit 1:9, Tit 1:2:1; , 3:6, suggests a confused crowd of teachers, each teaching different things, so becoming a burden too heavy for the mind to bear.

] being pleased, having their ears tickled by each new teacher (, Thdt.): cf. Clem. Alex. Strom. i. c. 3, of the Sophists as teachers, (Wetstein); Lucian, de Saltat. ii. 266, (Harrison, P.E., p. 165); or having itching ears, and desiring to get the itching checked; prurientes, Vulg.; cf. Act 17:21 .

4. ] I 1:4, 4:7, Tit 1:14. The article is half contemptuous-those many myths on the knowledge of which they pride themselves (cf. , Col 2:8), profane and old womanish as they are!

] perhaps passive, will be turned by their teachers, but more probably middle: cf. I 1:6, 5:15.

5. ] The word is probably suggested by the self-control of the athlete in training (7); cf. , Ign. ad Polyc. 2; here it implies free from excitement about novelties, self-controlled, vigilant. Opposed to the morbid habit of mind which craves for fables rather than the naked truth (Hort on 1 P 1:13), cf. 1Th 5:6-8, and Marcus Aurelius description of his fathers qualities, , Comm. I. 16. , cf. 1:8, 2:3.

(cf. 2:15, I 3:1) . Perhaps a special title; cf. Act 21:8, Eph 4:11: one who has to spread the knowledge of the gospel, a missionary; but the thought of a missionary is not specially appropriate to Timothy, that follows is not official, and this phrase rather sums up the whole teaching of the Epistle than adds a new command. Hence the stress is on do the work of one who has a Gospel, not myths and genealogies, to teach, who lays stress on Jesus Christ risen from the dead (2:8), and on the whole of my Gospel; Cf. 1:8, 10, 2:8, I 1:11. The command follows , for which cf. 1:8 note, and Mar 8:35.

] thy task of service to the Church and its work, cf. 11, I 1:12.

] imple, Vulg., fulfil, carry it out to the end; cf. 17, Luk 1:1.

6. ] delibor, Vulg.; libor, Cypr.; cf. Php 2:17; ubi v. Lightfoot, and cf. Ign. Rom. c. 2, , . The metaphor rests on the Jewish belief in the sacrificial value of a martyrs death; cf. Charles on Rev 6:8. In the similar metaphor as used by Seneca and Thrasea, Tac. Ann. xv. 64 (libare se liquorem illum Jovi liberatori), xvi. 35, the comparison seems to be between death and the close of a feast at which a libation was poured to . Hence there the active is used; here is probably passive. His whole life has been a sacrifice: now the libation is ready to be poured upon it.

] cf. Php 1:23; Clem. Rom. 1:44. Philo, in Flaccum, 21, p. 544 M, . Epigr. Gr. 340. 7, , I.G.S. 17942 (Ngeli, p. 34). The metaphor is either from a sailor loosing from his moorings or a soldier striking his tent: the next words ( …) make the latter the more probable.

7. The stress is mainly on the perfect tenses: my fight is over, my task ended. Cf. Verg. n. 4. 653-55,

Vixi et quem cursum dederat fortuna pereli,

Et nunc magna mei sub terras ibit imago,

but secondarily on his own achievement, I chose the right contest, I have kept on running, I have kept faith. There is here a true pride in true achievement, in the power given by Christ. Cf. Joh 17:4, 1Co 15:10: stressed here in order to encourage Timothy. (Chrys.)

] cf. I 4:10, 6:12. The metaphor may be from the arena; cf. Philo, Leg. Alleg. ii. 26, p. 86 M, of the fight of the soul against pleasure, . . . : or from the battlefield; cf. 2:4 and the Athenian Inscription, Syll. 21410 . . . (M.M. s.v.).

] cf. Act 20:24, 1Co 9:24, Php 3:14. The metaphor is expanded in full details in Clem. Alex. Quis dives salvetur, c. 3. Christ has gone before as the , Heb 6:20.

] perhaps, I have carefully guarded the faith, cf. I 6:14, Eph 4:5; or I have kept faith with my master, I have been true to my promises: cf. Joseph. B.J. vi. 345, : Polyb. l0. 37, (with other instances in Wetstein and Dibelius).

8. ] is stored away safely; cf. Col 1:5 and OGIS.. 383:189 , and other inscriptions in M.M. s.v.

] the crown which belongs to, which is won by righteousness; perhaps also the crown which consists in perfect eternal righteousness; cf. Job 33:26 , and this is parallel to , Rev 2:10, Rev 2:1 P 5:4, Jam 1:12, all probably based upon some unwritten saying of the Lord (cf. Resch, Agrapha, p. 252). Cf. Wisd 4:2, of virtue, , .

] corresponding to : give as due to him, give back what he has deposited with him, what he has earned (cf. p. 90). The thought here is not that of a generous giver, but of a righteous judge. Cf. 14, Rom 2:6 , and Heb 12:11 . . . : and for the thought, Ign. ad Polyc. 6, . : 2Jn 1:8.

] added not only to encourage Timothy, but perhaps also to emphasize the blessing in store. We shall be with many others there; cf. 1Th 4:17 . . . .

] cf. Rom 2:5, Rom 2:6. Here perhaps with intentional contrast to the unjust tribunal at Rome, I 6:15 note and 1 P 2:23.

] cf. Jam 1:12 : here the tense is viewed from the time of the judgment; cf. 1Ti 6:17 . For this aspect of the Christian life, cf. Tit 2:13, 1Co 1:7, and 4 Esdr 7:98-

They shall rejoice with boldness,

be confident without confusion,

be glad without fear:

for they are hastening to behold the face of him

whom in life they served and from whom they are

destined to receive their reward in glory (Box).

It is suggestive, but scarcely suitable to the context, to combine with this the thought of love for the first Appearing, or love for the many manifestations of Christ to the believers heart (Chrys.).

9-18. Appeal to Timothy to join him quickly, and assurance of Gods protection.

Paraphrase. Make every effort to come speedily; I am very lonely; Demas deserted me; his heart was set not on the appearing of the Lord, but on what this present world can offer, and he went off to Thessalonica; Crescens is gone to Galatia, Titus to Dalmatia. Luke is with me, but he is single-handed. Pick up Mark on your journey and bring him with yourself, for he is most useful-always ready for any service. As for Tychicus, I am sending him to Ephesus. The cloak which I left behind in the Troad with Carpus, bring with you when you come, also my papers, but above all I want the rolls. Alexander, the worker in bronze, showed me much ill-will and did me much harm: I leave him to the Lords judgment, who will give every man his due reward. But I advise you, too, to be on your guard against him, for he bitterly opposed all that we said. At the first hearing of my case no one appeared to support me; nay, every one deserted me: may it not be laid to their charge. But the Lord stood by my side, and inspired me with strength, that by my mouth the proclamation of the Gospel might be fully made, and all the Gentiles might hear it. Aye, and I was delivered from the very jaws of the lion. The Lord will deliver me again from every harmful deed, and will carry me safe into His Kingdom, that Kingdom of His in the heavens. To Him be all glory, age after age. Amen.

This paragraph is partly an appeal to Timothy, partly an encouragement to him by the stress laid on the Lords protection of the writer (17, 18). In the latter part the language is perhaps coloured by that of the Lords Prayer (cf. Chase, The Lords Prayer in the Early Church, Texts and Studies, i. 3, pp. 119-22); and throughout there is much similarity with that of the 22nd Psalm:

Cf. Psa 22:1 , with 10 and 16.

Cf. Psa 22:5 , 9 21 , with 17, 18.

Cf. Psa 22:12 , with 16.

Cf. Psa 22:14, Psa 22:22 , with 17.

Cf. Psa 22:17 , with 18.

Cf. Psa 22:6, Psa 22:22 . , with 18.

Cf. Psa 22:24 , with 18.

Cf. Psa 22:28 , with 17.

Cf. Psa 22:29 , with 18.

Had St. Paul, like his Master, been saying this Psalm in the hour of desertion?

For the interpretation on the assumption that these verses incorporate earlier notes from St. Paul to Timothy, cf. Introduction, p. xxxii.

10. (probably a shortened form of Demetrius; it appears also as a womans name, Pap. Oxyr. iii. 506), Col 4:14 (ubi v. Lightfoot, who suggests that he was a native of Thessalonica), Phm 1:24. In the Acta Pauli et Thecl, Son 1:4, Son 1:12, Son 1:14, Son 1:16, he appears as a jealous and treacherous companion of St. Paul; in Epiphan. Hr. Lev_6, as an apostate. If he could be identified with the Demetrius of 3Jn 1:12 the opposite was the case, and he, like Mark, returned to true loyalty (cf. J. Th. St., April 1904, pp. 362-66, 527, 528).

] perhaps with intentional contrast to 8, and so to . The suggestion is that his courage failed; cf. Polyc. ad Phil. 9, of Paul and other martyrs, .

(a Latin name; cf. Tac. Hist. i. 76 of a freedman of Nero, Ann. xv. 11 of a centurion), not mentioned elsewhere in N.T. By later tradition bishop of Chalcedon in Gaul (Chronicon Pasch. 2121), and founder of the Churches of Vienne and Mayence (Acta Sanctorum, June 27; Menologion, May 30).

] i.e. either Galatia, as always in St. Paul, or possibly Gaul; so C, , cf. Introd., p. xxxvii; cf. Monum. Ancyr. vi. 20, xvi. 1, , and this was the current Greek name for Gaul in the 1st and 2nd centuries a.d. There is a similar ambiguity in 1 Mac 8:2. Theod.-Mops. interprets it of Gaul, , and he appeals to Josephus history of the Jews (? de Bell. Jud. ii. 16, v. Swetes note). Theodoret is even stronger- . For the usage: v. Lightfoot, Galatians, Php_3 note and 31; Encycl. B., s.v. ii. 1616. If this interpretation is right, it is an indication of St. Pauls interest in Churches west of Rome, and would support the theory that he went to Spain (Zahn, Einl., p. 415).

(or possibly , Deissmann, B.S., p. 182), the southern part of Illyricum, cf. Rom 15:19.

] perhaps suggesting Lukes feeling of loneliness and need of some helpers. It has been inferred from this that Luke was the amanuensis who wrote this letter.

11. ] Act 12:25, Act 15:37, Col 4:10, Phm 1:24; for the details of his life, cf. Swete, St. Mark, Introd. i.

] Act 20:13, Act 20:14. , cf. 2:21, Phm 1:11. , either for personal service in prison, or for missions to the city, or for help in worship. Mark had proved his capacity as , Act 13:5; as , Col 4:11; as a comforter in trouble (ibid.); and, like Onesimus, though once , had become again.

12. ] of Asia (Act 20:4) the companion of the first imprisonment, sent with Ephesians and Colossians, Eph 6:21, Col 4:7, and by later tradition bishop of Colophonia or of Chalcedon (Menologion, Dec. 9). This statement would have come more naturally after 10: perhaps the writer had forgotten it for a moment and now adds it, cf. 1Co 1:16; or it may imply that Tychicus is being sent to take Timothys place at Ephesus, cf. Tit 3:12.

13. (Latin pnula, but it is uncertain which language borrowed from the other): either (1) a warm cloak for travelling or winter wear (cf. 21), such as was used by the lower classes at this time, though the use of it was allowed to senators by Alexander Severus; cf. lius Lampridius, pnulis intra urbem frigoris causa ut senes uterentur permisit, cum id vestimenti genus semper itinerarium aut pluvi fuisset (Wetstein). It is found either in this form or in the diminutive in the Papyri (Pap. Oxyr. vi. 933 sq. and other instances in Dibelius). The form was used later for the chasuble in the Greek Church, but there is nothing in the context here to suggest such an allusion. Farrar compares the story of Tyndale in prison writing to beg for a woollen shirt and his Hebrew Bible, Grammar, and Dictionary; cf. Pap. Oxyr. xii. 1583, [] [] , where it is one of a parcel of clothes, cf. Expositor, April 1918: or (2) a woollen wrap for carrying books safely: Chrysostom suggests this as an alternative, and it is adopted by Birt, Das Antike Buchwesen, p. 65; Milligan, N.T. Documents, p. 20; Latham, The Risen Master, p. 463 note. The context suggests this, though the use is not found elsewhere except in comments on the verse and in the Lexica which may draw inferences from it; cf. Dict. Christ. Antiq. s.v.

] papyrus letters, possibly copies of his own correspondence.

] probably rolls of the O.T. (so Thd. Thdt. Milligan, u.s.; Kenyon, Our Bible and the Ancient MSS, p. 94); or possibly official copies of the Lords words or early narratives of His life; cf. 1 Mac 12:9 (Thom. Aquin.).

14. Nothing is known of this event or of Alexander, but cf. I 1:20. The context would suggest that it happened either at Troas, to which his mind has just gone back, or at Rome at the same time as 16.

] cf. Gen 50:15 , Dan 3:44, Dan 3:2 Mac 13:9.

] perhaps with conscious contrast to 8: cf. Pro 24:12, Ps 62:13 : cf. Rom 2:6, Rom 12:19, and contrast 1 K 2:8, 9. For the reading, v. Introd., p xxxviii.

15. ] possibly our arguments with reference to some part of the trial at Rome; or more likely our words, our preaching: this opposition might be an element in the of I 1:20. This suits better (not ), cf. Tit 3:14; and for the plural, cf. 1:13, I 4:6, 6:3.

16. .] either (a) the first process of the present trial: assuming that he had appeared before the court and the case had been adjourned. For a vivid picture of the scene, cf. H. C. G. Moule, pp. 168 ff.; or (b) the first trial at Rome at the end of the imprisonment of Act 28:30; so Euseb. H.E. ii. 22, 3; Zahn, Einl. 33; Wohlenberg; and this suits better the purpose in 17 and the sense of entire deliverance.

] as advocate or friend to bear testimony for him. , cf. 1:15, all who at Rome might have come forward to support his case.

] cf. Luk 23:34, Act 7:60 (either of which scenes may be before St. Pauls mind as he writes these words), 1Co 13:5 .

17. ] cf. I 1:12 note; . . . , that the Lords prophecy might be fulfilled ( , Mar 13:10), and my task completed (Act 9:15). The time of the fulfilment will depend on the interpretation of 16. It will be either (a) that all the Gentiles who were present at Rome at the time of the present trial might hear his proclamation of the Gospel in his defence; or more probably (b) that after my acquittal at my first trial I might complete my task and all the Gentiles-west of Rome as well as east, cf. Rom 15:20-might hear. This would support the belief that he went to Spain.

] a proverb for extreme danger, probably consciously borrowed from Psa_22 (cf. Psa 7:2, Psa 35:17, Ecclus 51:3, Esth 14:13 (LXX), Pss.-Sol 13:3 , ): hence there is no need to attempt to identify the lion-whether with Nero (so Chrys., cf. Pro 19:12 : Josephus, Ant. xviii. 6. 10, of Tiberius) or with Satan (1 P 5:8).

18. ] in the future as He had done in the past, 3:11. , not from any wrong-doing, any failure of courage (as in Deu 23:9, Job 1:8, Test. XII. Patr., Dan 6:8; , Chrys.), but from any harmful attack, from anything that may harm me, whether coming from , 3:13, or from . The phrase is perhaps based on the Lords Prayer, , which itself may be based on Jewish liturgical forms; cf. Taylor, Sayings of the Jewish Fathers, p. 142.

] regnum Neroniano melius (Bengel); but the contrast is rather with the present kingdom on earth, Col 1:13 that kingdom whose real seat is in the heavens, cf. 1. , so 4 Mac 18:24; cf. Charles, Revelation, 1:6.

19. ] Act 18:2, Act 18:18, Rom 16:3, 1Co 16:19: very probably freed members of the gens Acilia at Rome; v. S.-H. on Rom 16:3.

. ] cf. 1:16-18.

20. ] probably the same as in Rom 16:23, and perhaps also as in Act 19:22.

] Act 20:4, Act 21:29. These facts would naturally have been mentioned in 10 or 13: they are perhaps added here to explain why no greeting is sent to or by them.

21. ] as quickly as possible: before winter sets in which will make travelling dangerous for you, and when I shall specially need your presence-and (perhaps) the warm cloak.

These are members of the Roman Church, not companions of St. Paul, cf. 10, 11, and probably not of sufficient standing in the city to have appeared in court in support of him (cf. 16). Linus is probably the bishop of Rome (Iren. Hr. iii. 3). Of Eubulus nothing is known. For an examination of the untrustworthy legends which have grown up round the names of Pudens and Claudia, cf. Lightfoot, Clement of Rome, i. pp. 76-79; Edmundson, The Church in Rome, note C.

22. Probably an autograph blessing, cf. 2Th 3:17; and indeed the whole paragraph, 9-22, so full of human personal feeling, may well have been written with his own hand.

] so I 6:21, Tit 3:15; v. Introd., p. xxxiii. Thdt., who read , ends his comment with the prayer, And may it be our lot, too, to gain that grace through the intercessions of him who wrote and him who received this letter; and may we see them in their everlasting habitations, not from afar, as the rich man saw Lazarus, but dwelling side by side with them and enrolled under their leadership.

Ngeli Das Wortschatz des Apostels Paulus, von T. Ngeli, 1905.

M.M. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914-

OGIS. Orientis Grci Inscriptiones Select, ed. W. Dittenberger, 1903-1905.

Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898-

J. Th. St. The Journal of Theological Studies, London, 1910-

Zahn, Einleitung in das Neue Testament, von Theodor Zahn, 1897-1899.

S.-H. The Epistle to the Romans, by Sanday and Headlam, in the I.C.C.

Lock, W. (1924). A critical and exegetical commentary on the Pastoral epistles (I & II Timothy and Titus) (111). Edinburgh: T. & T. Clark.

Fuente: International Critical Commentary New Testament

The Victors Final Charge

2Ti 4:1-12

To the end Paul held to the appearing of Jesus, though he might not live to see it; and it was to precede and usher in the coming of the Kingdom. The world of that time was sad and sick, and Pauls sole panacea was the preaching of the gospel. 2Ti 4:2, do not only take opportunities, but make them. 2Ti 4:3, make haste; such opportunities are closing in. Sound throughout these Pastoral Epistles means healthy and health-giving. Note that striking phrase of the itching ears, which turn in every direction where they may obtain momentary relief. 2Ti 4:5, be on the alert! Fulfill, that is, work to the edge of your pattern.

With what pathetic words Paul refers to his approaching death! He regarded his life-blood as about to be poured out as a libation, 2Ti 4:6, r.v., margin. The time had come for him to go on board the good ship which was waiting in the offing to sail at sunset for its port of glory. He was a veteran who had fought valiantly and successfully-keeping the faith as in the old Roman story the heroes kept the bridge. But he was soon to be relieved. The crown at the end of the course was already in sight. He was lonely-only Luke is with me. He needed to be ministered unto-take Mark. But his courage was unabated. Demas might forsake, but Christ failed not.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 8 Pauls Last Charge to Timothy

2Ti 4:1-5

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. 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; and they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry, (vv. 1-5)

As we read this letter we need to remind ourselves again and again that it came from one who was about to die for Christs sake, a man who was under no delusion as to his future. He knew that within a little while he would end his long career at the executioners block, yet there was no fear on his part, no regrets that he had given himself to that ministry which was to close so tragically, as far as this world is concerned.

He wrote this letter, as we have seen, to one whom he loved, whom he had the privilege of leading to Christ many years before, and who had then gone out with him in the Lords work and was now ministering in various places where Paul himself had labored for some time. He does not for a moment intimate to the younger preacher that perhaps, after all, it would be better not to give oneself so drastically to the work of the Lord, not to be so self-sacrificing-that perhaps it would be better to compromise to some extent, and thus avoid persecution for Christs names sake. No, there is nothing like that in Pauls exhortation to Timothy. He exhorts him to endure his share of suffering and persecution for Christs sake. It is a poor kind of Christianity that rejoices in the fact that Christ has purchased for us eternal life through His death on the cross, yet refuses to identify oneself with Him in suffering and persecution.

Here we have the Apostles last charge to the younger preacher. Notice the things he stresses: I charge thee therefore before God, who in infinite grace had sent His Son to redeem sinners to Himself, and the Lord Jesus Christ, whose Timothy was and whom he served. Notice how he gives our blessed Savior His full title. He is Lord. He is Jesus. He is the Savior. He is the Anointed of God the Father, who shall judge the quick and the dead [the living and the dead] at his appearing and his kingdom, or as it might be rendered, and by his appearing and his kingdom.

Believers are to look forward to the appearing of our Lord Jesus Christ. At that time He is going to give rewards to those who have labored for Him down here, who have been ready to suffer with and for Him, and have held the things of this world with a loose hand while fixing their affection on things above. When Christ, who is our life, shall appear, then shall ye also appear with him in glory (Col 3:4).

In both the Old and New Testaments we have promises of the coming kingdom. That golden age is still in the future to be ushered in when the Lord Jesus returns from heaven in power and glory, to put down iniquity, and to reign over this lower universe for a thousand wonderful years. This is the kingdom for which we pray when we join together in saying, Thy kingdom come, when, Thy will shall be done on earth as it is in heaven.

So it is in view of the appearing of our Lord Jesus Christ and the setting up of His kingdom that Paul stresses the importance of faithfulness to Christ while we await the fulfillment of His promise.

He says to Timothy first of all, Preach the word. He did not tell him to preach philosophy, nor preach politics, nor preach some system of morals, but preach the Word! And that takes in the entire Bible, for our commission is not only to preach the gospel that tells us how lost sinners may be saved, but we are to proclaim the whole truth of God which not only gives us the way of salvation but also shows how we ought to live after we are redeemed. The servant of Christ who preaches the Word will never be at a loss for subjects, for he has the whole Bible from which to choose.

There are many ministers of Christ who have never learned that it is their business to preach the entire Word, and they are always trying to think up topics that may thrill, charm, and entertain the people. But the servant of God is not called to do these things. He is to seek to make people acquainted with the mind of God, to preach the gospel to the unsaved, to show them their lost condition, and then to set before them the remedy that God has provided. He is to open up Gods Word to Christian people, showing them how they may be kept from sin and live daily in this life to the glory of God. This is the charge of the Holy Spirit to every minister of the gospel: Preach the Word! He who does this may never be highly esteemed among men as a great orator or declaimer, but he should not mind that. His one object should be to glorify God in setting forth His truth in the way He Himself directs.

Observe the next charge: Be instant in season, out of season. Paul is really saying, Be constantly on the lookout for opportunities to glorify God and to make Him known to others. You remember when William Haslam, that English church clergyman, was converted. He preached with such power that he won every member in his own parish to Christ. There was not a person living in the Baldhu section of Cornwall who had not confessed the Lord. Then he became greatly concerned about his neighbors, so he began preaching in adjoining parishes and winning souls there. The other ministers became upset over it, and sent in their objections to the Bishop, saying, Mr. Haslam is interfering with our work. He is poaching in our parishes, telling our people that they have to be converted and need to be born again.

The Bishop sent for William Haslam and said, I understand you are preaching all the time. You dont seem to be doing anything else.

William Haslam replied, My lord bishop, I assure you I preach only in two seasons of the year.

Oh, said the Bishop, I am glad to know that. And what seasons are they?

In season and out of season, replied William Haslam.

That is the charge that comes to everyone of us if we really know Christ. It is not just for official proclaiming of the Word, not just for pastors and elders, but for all Christians. Let us be instant in season and out of season in winning precious souls to the Lord Jesus Christ.

Then there will be occasions when we will have to reprove, rebuke, exhort. The last word has really the thought of comfort. So we are to comfort those who need help, assuring those who have sinned of pardon and restoration if they will turn to the blessed Lord and make confession of their failures and wrongdoing. But we must do this with all longsuffering and tenderness. The preacher of grace must not behave in an ungracious manner. I am afraid that when many of us try to reprove we get in a bad spirit ourselves and forget that the servant of the Lord should not strive, but should be characterized by longsuffering, by patience, by tender consideration even of those whom he has to rebuke or reprove.

Note the emphasis put upon teaching sound doctrine. Some people say, I am not interested in doctrine. I like practical preaching not doctrine. But we need to know the great truths of Scripture in order that we may learn how to behave in accordance with the revelation God has given. Sincerity of purpose is not enough. We are to be sanctified by the truth. David prayed, Order my steps in thy word (Psa 119:133). We must know the Word in order that our lives may be as God would have them. The servant of Christ is therefore responsible to give out sound teaching.

The Apostle knew that the day would come when people would not want this kind of ministry, when they would prefer to hear smooth things. He says, 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. It is not that the teachers have itching ears. The teachers in this instance generally have itching palms! They are in the business for filthy lucre. But the people have itching ears. They want preachers who will say things to them that will not trouble their consciences but will tickle their fancy.

I never feel worried when people write me letters, saying, I resent your personal attack on me last Sunday. They always come from people I do not know. If I do know something bad about a person, I am careful never to refer to it in a public address. I would rather see him privately. But every little while I receive a letter, saying, I dont like your preaching, and I dont think you had any right to expose me in the way you did. I dont know who has been talking to you about me. And they always end up by saying, It is not true. So whatever made them think I was talking about them, I do not know. I am never concerned about such letters, for when the preacher presents Gods Word it is bound to speak to some people. You remember what Sam Jones said, If you throw a stone into a pack of dogs and one of them yelps, you know who got hit.

We should so walk before God and so live in fellowship with God that the Holy Spirit can speak directly through us. Many will not like this kind of preaching because they have itching ears. They want people to say nice things to them so that they can go away feeling good.

Then we read, They shall turn away their ears from the truth, and shall be turned unto fables. Some years ago two gentlemen were sitting opposite one another in a railway car. One was reading his Bible. The other looked across and said, Pardon me. Is that a Bible you are reading?

The man looked up and said, Yes, this is the Bible, Gods Word.

Well, well, said the other, that really astonishes me. You look to me like an intelligent man. I didnt know that intelligent persons ever read the Bible anymore. I used to believe in that when I was a child, but after I became somewhat educated I found there was nothing to it. I believe the day will soon come when civilized people will have no more confidence in the Bible than they have in the old idea of ghosts.

This Christian gentleman looked up quietly and said, You may be right, but when the day comes that people no longer believe in the Bible they will believe in ghosts again!

And we see the evidence of that on every hand. People turn away from the truth and take up with-what? With Spiritism, Theosophy, and all kinds of other weird systems and strange cults. They turn away from the truth to satanic doctrines that lead men down to perdition.

Paul says to Timothy, Watch thou in all things. The Christian life is a warfare. We are in conflict with three enemies: the world, the flesh, and the Devil. We need to be on our guard continually, watching in all things. Endure affliction, that is, be willing to suffer for faithfulness to the truth.

Must I be carried to the skies

On flowery beds of ease,

While others fought to win the prize

And sailed through bloody seas?

He adds, Do the work of an evangelist. Now I do not think Timothy was an evangelist. I think, as I read over the passages of Scripture that give information regarding the character of his work, that he was a pastor. He had a shepherds heart. He cared for the sheep and the lambs of Christs flock. But Paul says to him, Do not forget the gospel. Men are dying in their sins. Do not be so occupied with feeding the flock that you overlook the need of those who are out of Christ. Do the work of an evangelist. Some ministers say, I dont feel I have any evangelistic gift, so I never preach to the unsaved. It is not necessary to have any special gift to preach to the unsaved. Just give them what God says in His Word about the salvation He has provided in the Lord Jesus Christ.

The last exhortation is, Make full proof of thy ministry. In other words, Paul is saying to Timothy, Do not be halfhearted, Timothy, and do not be content with halfway measures. Give your whole soul, all your strength, all your ability, all your talents, all your heart, your whole life to the great work to which God has called you.

Although these words were addressed directly to Timothy, they have been preserved by the Spirit of God Himself in order that they may come home to everyone of us, that we may seek to act upon them in our day and generation even as he was responsible to do in his.

Fuente: Commentaries on the New Testament and Prophets

2Ti 4:7

I. Look at the Christian life under the aspect of a fight. In a sense, this aspect of life is not peculiar to that of the Christian. Indeed, I dare to say, that, so far from the followers of the world being exempt from toil and hardship, it would not take a man half the care and time and trouble to get to heaven, which it takes any man to get rich, and many a man to get to hell. The question, therefore, is not whether we shall fight, but what for, and on whose side-on that of Jesus, whose award is life, or on that of sin, whose wages is death. Now, with regard to the Christian’s fight, I remark (1) He has to fight against the world, (2) He has to fight against Satan.

II. The character of the Christian’s fight. It is a good fight. (1) Because it is in a good cause. Your enemies are not of your kindred, bone of your bone, flesh of your flesh; they are the enemies of God and Christ, of virtue and liberty, of light and peace, of your children, and of your race, of your bodies and of your souls; tyrants that would bind you in chains worse than iron, and burn, not your house above your head, but yourself in hell for ever. (2) Because here victory is unmingled joy. It is not so in other fights. The laurels that are won where groans of suffering mingle with the shouts of battle are steeped in tears; and when cannon roar, and bells ring out a victory, and shouting crowds throng the streets, and illuminations turn night into day, dark is many a home where fathers and mothers, brothers and sisters, widows and orphans, weep for the brave who shall never return. There are thorns in victory’s proudest crown. He, whom men called the Iron Duke, is reported to have said that there was nothing so dreadful as a battle won, except a battle lost. Thank God, our joy over sins slain, bad passions subdued, Satan defeated, has to suffer no such abatements.

T. Guthrie, Speaking to the Heart, p. 127.

References: 2Ti 4:7.-P. Brooks, Sermons, p. 57. 2Ti 4:7, 2Ti 4:8.-Christian World Pulpit, vol. vii., p. 305; P. Davies, Ibid., vol. xxvii., p. 35. 2Ti 4:8.-Spurgeon, Morning by Morning, p. 10; H. P. Liddon, Advent Sermons, vol. ii., p. 82; J. Vaughan, Sermons, 12th series, p. 181. 2Ti 4:9-17.-Homilist, 3rd series, vol. ix., p. 287.

2Ti 4:10

The Apostate.

I. Consider the history and fall of Demas. Men live after they are dead, some in their good deeds, others in their bad. Many a man would have been unheard of, but for his crimes; living but for these in happy obscurity, and going down to his grave unnoticed and unknown. But the case of Demas is not that of one who owes the world’s only knowledge of him to his crimes, like a felon whom a scaffold raises above the heads of the vulgar crowd who have come to see him die. This is not the first time we hear of Demas, and, indeed, had St. Paul written no second letter to Timothy, or had God in His providence been pleased to allow this epistle to perish with other writings of the Apostles, Demas might have given a name to Protestant churches; he might have been sainted in the Romish calendar, and had devotees soliciting his prayers, while they burned candles and offered gifts at his shrine. The fall of such an one as Demas, like some tall cliff which, undermined by the waves, precipitates itself, with the roar of thunder, headlong into the boiling sea, must have startled the Church at the time, and wakened from their slumber those that slept in Sion; and still, as if its echoes were yet sounding round the world, let us listen to its warning. It teaches the highest of us to take heed lest we fall; the happiest of us to rejoice with trembling, and all of us to watch and pray, that, keeping our garments unspotted from the world, we may not enter into temptation.

II. Consider the cause of Demas’ fall-he loved this present world. It is not the world, observe, nor its money, nor its honours, nor its enjoyments, that the Bible condemns, but the love of them.

III. Learn the lesson the case teaches. Give your hands to the world, but keep your heart for God. It is a very good world if kept in its own place; like fire and water, a useful servant, but a bad and most tyrannous master. Love it not, and yet love it. Love it with the love of Him who gave His Son to die for it. You must make the world better, or it will make you worse.

T. Guthrie, Speaking to the Heart, p. 201.

References: 2Ti 4:10.-J. H. Evans, Thursday Penny Pulpit, vol. ix., p. 231. 2Ti 4:11.-G. Calthrop, Words to my Friends, p. 297; J. A. Carr, Church of England Pulpit, vol. xxi., p. 52; H. C. Nelson, Christian World Pulpit, vol. ix., p. 350; Ibid., vol. xix., p. 381; Preacher’s Monthly, vol. vi., p. 317; Clergyman’s Magazine, vol. i., p. 211; vol. v., p. 32. 2Ti 4:13.-Spurgeon, Sermons, vol. ix., No. 542; J. Thain Davidson, The City Youth, p. 141; J. Stalker, The New Song, p. 90; Expositor, 1st series, vol. i., p. 286; H. W. Beecher, Christian World Pulpit, vol. x., p. 132; Homiletic Magazine, vol. xi., p. 273. 2Ti 4:15.-Spurgeon, Evening by Evening, p. 195. 2Ti 4:16.-A. K. H. B., Graver Thoughts of a Country Parson, 3rd series, p. 85. 2Ti 4:20.-Ibid., Sermons, vol. xxv., No. 1453. 2Ti 4:22.-Homilist, 3rd series, vol. vii., p. 225; W. Walters, Christian World Pulpit, vol. i., p. 168..

2Ti 4:11

Physician and Evangelist.

I. St. Paul had been suffering from serious illness in Galatia. Very soon afterwards St. Luke appears with him, for the first time, in Troas. During subsequent years they were frequently associated together in the closest intimacy, and we have the best reasons for believing that St. Paul’s health was always delicate. What so natural as to suppose that the first acquaintance at Troas was marked by the exercise of St. Luke’s medical skill, and that the same skill was on many subsequent occasions available for the alleviation of suffering and fatigue?

II. It is no fancy which detects in St. Luke’s Gospel the traces of a professional feeling in various incidental passages, as well as in allusions to subjects which may properly be called medical. The main feature, however, of the collect for St. Luke’s Day, is that it lays hold of that fact concerning him which has been noted above, and turns it to a spiritual use-that is, sets before us this Evangelist and Physician of the soul, and offers up the supplication that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed. Those who are suffering deeply from sorrow or sin do often find in St. Luke’s Gospel a special consolation. We could not find anywhere a more wholesome medicine in all times of sin and weakness and temptation, than in those passages concerning prayer, which St. Luke’s Gospel, and his Gospel alone, contains for us. If in other places the doctrine delivered by him is soothing and consoling in sorrow, these are medicinal and remedial for the worst diseases of the soul.

J. S. Howson, Our Collects, Epistles, and Gospels, p. 144.

References: 2Ti 4:6.-Spurgeon, Sermons, vol. xvii., No. 989; W. J. Knox Little, Manchester Sermons, p. 259; P. Brooks, Christian World Pulpit, vol. xxix., p. 300; H. Simon, Ibid., p. 36; H. W. Beecher, Ibid., vol. xxx., p. 341; Homiletic Quarterly, vol. ii., p. 275; Homilist, vol. v., p. 194. 2Ti 4:6-8.-Homilist, vol. v., p. 337; 2nd series, vol. ii., p. 617; Clergyman’s Magazine, vol. viii., p. 87; A. Maclaren, The Secret of Power, p. 313.

Fuente: The Sermon Bible

IV. THE LAST WORDS OF THE APOSTLE

CHAPTER 4

1. The last charge (2Ti 4:1-5)

2. His last testimony (2Ti 4:6-8)

3. The last personal messages (2Ti 4:9-22)

2Ti 4:1-5

This last chapter is a most impressive one. It is the farewell of this great man of God. joy and sorrow, confidence and love breathe in his final charge and message. The sorrow that he might have in his soul was only for those he was leaving, and even that is almost swallowed up in the joyful consciousness of the thought with whom he was leaving them. And so he delivers one more charge, and that solemnly before God and the Lord Jesus Christ, who is about to judge the living and the dead, and by His appearing and His kingdom. He is as a servant to keep the coming of the Lord, His appearing and His kingdom before his heart.

The apostle urges this upon Timothy as what would, amid all the difficulties of the way, be his strength and assurance. It is always according to Scripture, yet, but a little while, and He that will come shall come, and shall not tarry. We look back and see how long it has been, and we take this to make the distance behind us put distance into that which is before us. The apostles way for us would be rather that we should say, The night is far spent, and the day is at hand. We may, after all, go to the Lord before He comes to us, but we shall not have missed the good of having been in the meanwhile like unto men that wait for their Lord. The whole character of our Christianity will be affected by our holding fast, or practically losing sight of His coming, as our constant expectation (Numerical Bible).

With the thought of the coming of the Lord before his soul, Timothy is charged to preach the Word at all times. The blessed hope gives energy to continue in the ministry of the Word. Preach the Word! The Word, all the Word of God, the gospel and dispensational truth, is needed in the days when sound doctrine is no longer endured. And how all has come to pass! As the Apostle testified even so it is today. Sound doctrine no longer endured, after their own lusts they heap to themselves teachers, having an itching ear. They care nothing for the message of God, but have mans person in admiration (Jude). They admire the teacher, his great swelling words (Jude). And the teachers and preachers are men-pleasers. And as a result of this their ears are turned away from the truth and are turned to fables, such as evolution, higher criticism, Christian Science and other delusions. In the midst of all this departure from the truth of God, the Lord still maintains His testimony through those who keep His Word and who do not deny His Name (Rev 3:8).

2Ti 4:6-8

The martyrs death now looms up, and he pens the never-to-be-forgotten words of faithfulness and assurance of the crown of righteousness. For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness which the Lord, the righteous judge, shall give me at that day; and not only to me, but also to all that love His appearing. Upon the incorrect translation of the Authorized Version I am now ready to be offered has been founded that strange theory that the apostle was now ready to die, and had at last the assurance that he was worthy of being a participant in the first resurrection. (See annotations on Phm 1:3.) The apostle from the moment he had trusted in Christ had the fullest assurance that he belonged to Christ and was His co-heir; and so every believer knows that he is fitted for glory, not by what he does, or what he has suffered, but through grace alone. To teach that the Apostle Paul received his assurance that he would share the glory of Christ in resurrection, after, and as the result, of, his prolonged suffering, is pernicious, inasmuch as it denies all the great revelations in his Epistles concerning the standing of the believer in Christ. But he did not say he was ready; his words are, For I am already being offered, and the time of my departure is come. Knowing the time of his departure, in which he would have fellowship with His sufferings and be made conformable unto His death (Php 3:10), his heart contemplated in joyful expectation the moment when he would depart to be with Christ. In this sense he was being already offered, having his heart set upon the early departure to be with His Lord. He had fought the good fight, finished the course and kept the faith. He had been faithful in all things and resisted the attacks of the enemy.

And now he looks forward to the reward. He knew that there is laid up for him the crown of righteousness. He does not say that this crown would be bestowed upon him immediately after he left the earthly tabernacle. He will receive it from the righteous judge in that day, and that day has not yet come. At the same time all that love His appearing will receive the rewards. The Lord will come for His saints, as it is promised in the Word of God, and take them to Himself, and the kingdom which follows the rewards for faithful service will be enjoyed. To be in that glory with the Lord, in the Fathers house is the blessed destiny of all who have accepted the Lord Jesus Christ, and who are accepted in the Beloved. No service can secure that destiny. The grace of God puts it on our side. Faithful service will be rewarded in the kingdom. How great the reward that awaits the Apostle Paul in that day! May it be an incentive to all His people to labor on, to spend and be spent.

2Ti 4:9-22

And now the last message of the apostle. How he would have loved to have his beloved Timothy at his side and look into his face once more! Do thy diligence to come shortly unto me. And once more at the close of the letter he writes, Do thy diligence to come before winter. It was the cry of deepest affection of one who was deserted by others and yet not a lonely man, for the Lord was with him. Demas, a fellow worker and with Paul in his first imprisonment (Phm 1:24; Col 4:14), perhaps a Thessalonian, had forsaken the prisoner of the Lord. It is a mournful record, having loved the present age, and is departed unto Thessalonica. It is wrong to conclude from this that Demas ceased to be a Christian and had renounced the name of the Lord. He, with love for the present age in his soul, would avoid the cross and its shame, and therefore abandoned Paul. What became of Demas? What was his after-history? The Lord alone knows this.

And Crescens had also gone away to Galatia. We know nothing else of him. Titus went to Dalmatia. It is supposed that Titus joined Paul at Nicopolis (Tit 3:12) and accompanied him to Rome, and then went to Dalmatia to preach the gospel there. Only Luke, the beloved physician, remained with him, and no doubt he ministered in every way to the comfort of Paul. Then Mark is mentioned. It is the same John Mark mentioned in Act 13:5; Act 15:36-41. For a time after his failure in service Mark was unprofitable. His restoration had taken place, accomplished by the grace of God, and therefore the apostle desires to have him again at his side, for he is profitable to me for the ministry. And this John Mark became the chosen instrument to write the gospel record which bears his name, in which the Spirit of God describes so blessedly the Servant of all, who never failed.

Tychicus he had sent to Ephesus. Winter approaching he feels the need of the cloak which he had left with Carpus in Troas. We see that he paid attention even to so small a matter, and that as to his earthly possessions he was poor. He also wants the books, but especially the parchments. He had opportunity as a prisoner to read and study. We do not know what these books and parchments were.

And then the sad record of Alexander the coppersmith. He warns Timothy against him, for he had done him much evil. It must be the same Alexander mentioned in 1Ti 1:20. It may be possible that this man became incited against Paul on account of having mentioned his name in the first Epistle, and that he persecuted him for it. The Lord will reward him according to his works. This is according to Gods righteousness. At the time of the apostles first defence no one took his part, by standing by him; all forsook him. They left him alone and had not the courage to defend him. Beautiful is his prayer, that it may not be laid to their charge.

But while all men had forsaken him, one had not forsaken His faithful servant. True to His promise, I will not leave nor forsake thee, He had stood with Paul and strengthened him. And when he stood before the Roman authorities the Lord had given him another opportunity to proclaim the Gospel he loved so well, that through me the preaching might be fully known, and all the Gentiles might hear: and I was delivered out of the mouth of the lion.

And then in simple confidence he counted on the help of the Lord to the end. 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.

He sends his last greetings to his dearest friends and old companions, Prisca and Aquila and to the house of Onesiphorus. Erastus had remained in Corinth, where he was treasurer (Rom 16:23). The Ephesian brother Trophimus (Act 20:4; Act 21:29) he had left sick in Miletus. Then the final greetings and the last works of his inspired pen, The Lord Jesus Christ be with thy spirit. Grace be with you.

It is evident that this Epistle was written when the apostle thought his departure near at hand, and when the faith of Christians had grievously declined, which was proved by their having forsaken the apostle. His faith was sustained by grace. He did not hide from himself that all was going wrong: his heart felt it–was broken by it; he saw that it would grow worse and worse. But his own testimony stood firm; he was strong for the Lord through grace. The strength of the Lord was with him to confess Christ, and to exhort Timothy to so much the more diligent and devoted an exercise of his ministry, because the days were evil.

This is very important. If we love the Lord, if we feel what He is to the assembly, we feel that in the latter all is in ruin. Personal courage is not weakened, for the Lord remains ever the same, faithful, and using His power for us: if not in the assembly which rejects it, it is in those who stand fast that He will exercise His power according to the individual need created by this state of things (Synopsis of the Bible).

Fuente: Gaebelein’s Annotated Bible (Commentary)

perfect

complete. (See Scofield “Mat 5:48”).

Fuente: Scofield Reference Bible Notes

charge: 2Ti 2:14, 1Ti 5:21, 1Ti 6:13

who: Psa 50:6, Psa 96:13, Psa 98:9, Mat 16:27, Mat 25:31-46, Joh 5:22-27, Act 10:42, Act 17:31, Rom 2:16, Rom 14:9-11, 1Co 4:4, 1Co 4:5, 2Co 5:9, 2Co 5:10, 2Th 1:7-10, 1Pe 4:5, Rev 20:11-15

at: 2Ti 4:8, Col 3:4, 1Th 4:15, 1Th 4:16, 1Ti 6:14, Tit 2:13, Heb 9:27, Heb 9:28, 1Pe 1:7, 1Pe 5:4, 1Jo 2:28, Rev 1:7

his kingdom: Luk 19:12, Luk 19:15, Luk 23:42, 2Pe 1:11, 2Pe 1:17

Reciprocal: Exo 6:13 – General Lev 8:35 – keep Num 27:19 – give him Deu 3:28 – charge Joshua Deu 31:14 – I may give 1Ki 2:1 – charged 1Ch 22:6 – charged him Eze 44:8 – ye have not Zec 3:7 – if thou wilt keep Mat 25:20 – behold Act 24:25 – judgment Rom 15:30 – for the 1Co 1:10 – by the Eph 4:17 – in the Col 4:17 – Take 1Th 1:10 – wait 1Th 2:11 – charged 1Th 2:19 – in 1Th 5:27 – I charge 2Th 2:1 – and by 2Th 3:6 – in the 1Ti 1:18 – charge 1Ti 5:7 – General Rev 3:2 – watchful

Fuente: The Treasury of Scripture Knowledge

PREACH THE WORD!

I charge thee before God, and the Lord Jesus Christ, Who shall judge the quick and the dead preach the Word.

2Ti 4:1-2

You remember the context. St. Paul is near his last hour. He is dictating what is for us his dying letter, and he is close to that letters end. He is writing to a man whom he has delegated, now for some time, to a large work of organisation and of order. Timotheus was to do many things; but he was supremely to do this thing, to preach the Word. He was to organise Christian communities, to superintend pastors, to guard and dispense ordinances, to conduct worship. But before God and the Lord Jesus Christ, Who should judge the quick and dead, he was to preach the Word.

I. If we ask ourselves what St. Paul meant by this wonderful Word, his own sermons and letters give the answer. It is Jesus Christ, the power of God and the wisdom of God. It is He, not it. It is the everlasting Son of the Father, made man, and then made the sacrifice for our sins in His all-precious death, and then made the life of our life, the strength of our heart and our portion for ever, in His risen glory. It is Christ Jesus, made one with His own by the power of the Holy Ghost. It is He for us on the Cross. It is He in us by the Spirit.

II. Is there no need to-day to read again that dying charge of St. Paul, and to resolve in his living Masters name to act it out ourselves? Is it not too true that in the Church of England at large the sermon has declined and decayed into a shadow of what it should be?

III. We need in our English Church to-day a revival of the pulpit.We want unspeakably an ordered ministry which is also Spirit-filled, and fully conscious of the call to preach the Word. We want preachers so filled with Christ, by the Holy Ghost, that they cannot get away from Him as their theme.

Bishop H. C. G. Moule.

Illustration

You remember that passage in the Pilgrims Progress where Christian finds himself in the house of the Interpreter. A painting is shown him there; it is the portrait of the minister of the Word; may we, by the grace of God, live and labour as those who have in some measure caught the influence of that ideal: The Interpreter had him into a private room, and Christian saw a picture hang up against the wall: and this was the fashion of it. It had eyes lifted up to heaven; the best of books was in its hand; the law of truth was written upon its lips; the world was behind its back; it stood as if it pleaded with men; and a crown of gold did hang over its head.

Fuente: Church Pulpit Commentary

Our Guide among the Wreckage

2Ti 1:3-5; 2Ti 2:15-17; 2Ti 3:14-15; 2Ti 4:1-2; 2Ti 4:16-17

INTRODUCTORY WORDS

One of the outstanding marks of spirituality is soundness of mind, soundness in wisdom, in words, in doctrine, in faith.

There are some people who are forever mocking Christianity with the words that, “So and so went crazy on religion.” It is not true. People may go crazy when they turn aside to fads and fancies and fanaticism, but not when they walk in the Spirit. People who go crazy, may talk wildly about religious conceptions and spiritual things, but it was not the Spirit nor spiritual life which made them crazy.

A real Spirit-taught and Spirit-led believer will be recognized by the sanity of his statement, and the strength of his word. Carnality gives birth to a great many things which are erratic, and which are classed by some people under the realm of spiritualities.

Whenever there is disorder in the churches, and confusion in the house of God, we may be sure that God Is not supreme, as He is the God of order. God’s universe moves in a rhythmic order, that knows no jar and feels no uncanny sense of confusion.

Let us look at the words which mark spiritual life.

1. A sound speech. Young people need to show themselves a pattern in good works, and in gravity and sincerity. They need to use sound speech that cannot be condemned. Paul wrote to Timothy that young men should be sober-minded, that young women should be discreet, chaste, keepers at home, good, and obedient to their own husbands.

Idle chatter and giddy talk should not be the assets of a believer. We recognize that a hearty laugh doeth good like medicine, but a hearty laugh and a clean joke is not contrary to “sound speech.” Sound speech is speech that is sane on the one hand, and clean and incorrupt on the other. Sound speech is not polluted. It dwells upon the things that are pure, holy, clean, and of good report.

2. Sound Doctrine. A sound doctrine is a doctrine that is true to the Faith. It carries a tenet which is builded upon the Word of God. It is free from error. It is based upon the positive Word of Scripture.

People who are sound in doctrine, are ready to give a reason for the hope that is in them, with fear and trembling. They do not follow after every strange doctrine that may arise; they do not care to put forth the dreams of their own heads, as a basis for their Faith. They are unwilling to follow a creed or statement of faith, merely because it voices the convictions of some certain sect or class. Sound doctrine, must be based on a “thus saith the Lord.”

3. Sound mind. A sound mind is, of necessity, an instructed mind, that is, a mind that knows the Truth. It is a mind that is taught of God, inasmuch as no other mind can be sound in the Faith, or sound in speech, or sound in wisdom.

A sound mind is one that is well balanced in the Faith. Not only a mind rightly taught, but fully taught. A mind that does not run off on hobbies, placing stress on one phase of Truth, to the neglect of other just as important Truth.

A sound mind is a mind that is not erratic, and not given to excesses in statements. A sound mind neither goes beyond, nor lags behind that which is written. A sound mind places the emphasis where God places it. Let young; people seek to be “sound” in all things.

I. THE GLORY OF UNFEIGNED FAITH (2Ti 1:3-5)

1. The faith of Timothy was passed down from his mother and grandmother. The Bible does not teach that the faith of a parent will save the child. It does teach that the child will imbibe the spirit of faith which their parents held. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house,” is a promise which is true to facts.

Joshua said, “As for me and my house, we will serve the Lord.” Abraham was approved of God because God said, “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.” We cannot over-emphasize the value and the power of child-training in the home.

2. The admonition to “hold fast” to the form of sound words. Paul knew that there would be efforts made to swerve Timothy from the Faith, therefore, he urged upon him the necessity of holding the pattern which had been delivered unto him, by his mother Eunice, his grandmother Lois, and by Paul himself.

When God commits the Truth into the keeping of His saints, He wants them to guard that Truth through the Holy Ghost who dwelleth in them. The Truth is a sacred trust and we must keep our tryst.

3. The warning of some who had turned away. The Apostle warns Timothy how all they who were in Asia had turned away from him, and he specifies Phygellus and Hermogenes. This warning is particularly needed today. We are living in the times of the great apostasy, and we need to be rooted and grounded in the Word of God. We would not ask young people to cling tenaciously unto decadent dogmas, but we would urge them to remain faithful to the Faith which has been given by holy men, as they were breathed upon by the Holy Ghost. We would urge them to hold fast to sound words-words which are wholesome and established; words which are true and God-given.

II. THE STUDY OF THE WORD OF TRUTH (2Ti 2:15-17)

4. Knowing the Truth is pre-requisite to holding to the Truth. They who leave the Truth and turn aside to fables, are they who have never known the Truth in any vital way.

The Apostle was not afraid to advise young Timothy to delve into the depths of the things of God. The Bible is not a book which cannot live through the glaring light of research. The more we study it, the more we realize its eternal verities. The more we delve into the depths of its message, the more we discover that it was written by the finger of God.

2. Rightly dividing the Truth is pre-requisite to an approved workman. Of course, we cannot rightly divide the Truth until we have studied the Truth, and have known the Truth. However, having studied the Word, and proved ourselves diligent in the acquiring of the knowledge of the Word, we want to set ourselves to the dispensing of the Word. We do not study merely to obtain knowledge, but to impart that knowledge unto others. For this cause we should be workmen who need not to be ashamed, rightly dividing the Word of Truth. We must give to every one his portion.

We must know the message of God in its relationship to various classes-to the Jew, to the Gentile, and to the Church of God. We must be able, for example, to divide the prophetic Scriptures, showing that portion of Scripture which refers to Christ’s first coming, and that which anticipates His Second Coming. We must understand that there are various ages, to each of which God had a special and fitting message.

In doing all of this, however, we must not fail to remember that all Scripture is profitable, and that all Scripture has a message for everybody.

3. The warning against missing the mark concerning the Truth. Verses sixteen to eighteen tell us to shun profane and vain babblings. It tells us that such babblings eat as doth a canker. It gives us the example of Hymenaeus and Philetus, who, concerning the Truth, erred-missed the mark. It tells us of how these two men failed to rightly divide the Word of Truth, saying, “That the resurrection is passed already,” and how they overthrew the faith of some.

Let us be just as careful in shunning error, as we are in conserving Truth. When error begins to grip the mind and to take root in the life, there is no telling to what extent it may grow, to what vagaries it may lead, and what harm it may accomplish.

The statement of verse seventeen is very graphic: “Their word will eat as doth a canker.” The only thing to do with false doctrine is to immediately cut it off, as soon as it shows its head.

III. THE FAITHFUL CONTINUANCE IN THE TRUTH (2Ti 3:14-15)

1. A lifelong knowledge of the Holy Scriptures. The Apostle reminds Timothy that from a child he had known the Holy Scriptures, which were able to make him wise unto salvation. He reminds him that all Scripture is God-inspired and is profitable; that the Word of God not only makes one wise unto salvation through faith in Christ, but that it also throughly furnishes him unto all good works. Timothy, from a child, had known these Scriptures. He had been taught them and was therefore well versed, at least, in the letter of the Word.

2. A plea to continue in what he had learned, and in that of which he had been assured. The Apostle reminds Timothy from whom he had obtained his knowledge of the Truth. It had come to him not only from his mother and grandmother, but it had come to him through holy men of God, and from the Apostle Paul, a peer of preachers.

Apostates need to consider how they are turning away, not only from God, and from Truth, but also from saints whose faithful lives and testimony stand unimpoverished by the march of years. Apostates are leaving the paths of light, to wander in the darkness of an impenetrable night; they are leaving Truth, for error; Christ, for the antichrist; the only hope of eternal life, for the certainty of eternal death.

Let us continue in what we have learned, not because we learned it, but because of them from whom we learned it.

3. A warning concerning the last days. The third chapter, from which we take our theme, begins with warnings of conditions which shall prevail in the last days. These conditions are now upon us. It seems almost impossible that a more accurate detailment of present-day world-attitudes could have been delineated; yet, when we remember that this detailed delineation of our day was written down in the Word of God nineteen centuries ago, we are amazed, and wonder. We know that God must have spoken.

The things written, that we want to note just now, are these:

(1) A warning of “having a form of godliness, but denying the power thereof.” This is just what we have today. Old-time creeds are still left on the books, and in many places they are still memorized in old-time creedal fashion, however, the old-time power is lacking.

The Spirit is emphasizing that it is not enough to merely hold the Truth, or even to merely rightly divide the Word of Truth: we must also hold the power of the Truth-a Truth that effectually worketh in those who believe.

It is not when the Word of Truth is intellectually gripped by us, that the victory is reached; it is when the Word grips us, molds us, leads us, vitalizes us in word, and testimony, that victory ensues.

(2) A warning against resisting the Truth. The Spirit brings forth an example of two men, Jannes and Jambres, to illustrate his warning. He says, “Now as Jannes and Jambres withstood Moses, so do these men resist the Truth: men of corrupt minds, reprobate concerning the Faith.” Heretofore we have seen no more than a passive denial of the Faith, or, a languid failure to know the power of the Faith. Now, we have an active resistance to the Faith.

The age is fast passing by mere denials of God and of His Word; it is sweeping on toward an aggressive warfare against the Faith. The enemy is girding himself for war, and a war to the finish.

In Russia the battle against God is on in all of its fury. The State is saturated with atheism, and is setting itself, at any cost, to wipe Christianity from the face of the Russian empire, and from the world, if that is possible. It will prove to be all but possible. Christ said, “When the Son of Man cometh, shall He find faith on the earth?”

Antagonism to truth will finally head up in the antichrist, who will exalt himself above God, and all that is called God. They who follow with him will not receive the love of the Truth; and, for this cause, God will send them a strong delusion that they may believe a lie.

IV. THE PREACHING OF THE WORD OF TRUTH (2Ti 4:1-2)

1. A solemn charge. Paul had instructed Timothy to study the Truth, and to continue in the Truth; now he tells him to preach the Truth.

The Gospel of God is not a Gospel to be hid away, or wrapped in a napkin; it is a Gospel to be preached, Paul did not shun to declare the whole counsel of God, and so he had a right to urge Timothy to follow in his steps.

(1) The preaching of the Word should be accomplished in the light of the Coming of the Lord, and of the preacher’s appearance before the Lord Jesus Christ who shall judge the raptured living and the raised dead.

(2) The preaching of the Word should be carried on in season and out of season, with all long-suffering and doctrine. Nothing should deter the one who labors in the Truth, from pressing home his mission to a happy conclusion.

2. A noble example. Paul, after urging Timothy to preach the Word under all conditions, set forth how he had, himself, fought a good fight, kept the Faith, and finished his course.

3. A prophecy of a coming time. Timothy is urged to fidelity to the Faith in view of the fact that the time will come when men will not endure sound doctrine. That time has come in many large and influential churches.

Moreover, the time will come, says the Spirit, when men will heap to themselves teachers, having itching ears; who will turn their ears from the Truth, and unto fables. That time has also come. The pew is given to saying, “Prophesy unto us smooth things.”

Throwing of bouquets, scented with flattery, is the fad of the hour in many circles. Darkness is called light; and light, darkness. Preachers with oiled lips are prophesying peace, when there is no peace. With their mouths they speak great swelling words, having men’s persons in admiration. They walk in the imagination of their hearts, saying, “No evil shall come upon you.”

It is a sad day when prophets prophesy lies, and when the people love to have it so, willingly following after their pernicious ways.

V. THE LORD STOOD WITH ME (2Ti 4:16-17)

We have come to the final word for today. It is a word of encouragement for young Timothy. Paul has delivered his charge to this Christian youth; he has fully warned him of the dangers in the way. In all of this the Spirit was speaking forcefully to young men and women of today.

By way of encouragement the Apostle recounts how God had stood by him in the hour of his trouble, and had strengthened him, so that through him the Gospel might be made known to the Gentiles.

Paul related how God had delivered him out of the mouth of the lion. Then, with an eye of faith, the great preacher cried, “And the Lord shall deliver me from every evil work, and will preserve me unto His Heavenly Kingdom.”

There are just a few conclusions we would like to offer:

1.How many from among our young people will this day consecrate themselves to a faithful service for God?

2.Who will make plain the fact that they are distinct from those who deny the Faith?

It is more than interesting to note in the two Epistles addressed to Timothy, how the expressions are used differentiating between Timothy and those who swerve from the Faith. We will give you one or two examples of this.

“Men of corrupt minds, reprobate concerning the faith” (2Ti 3:8).

“Evil men and seducers shall wax worse and worse” (2Ti 3:13).

“They will not endure sound doctrine”; * * “they * * shall be turned unto fables” (2Ti 4:4).

“But thou hast fully known my doctrine” (2Ti 3:10).

“But continue thou in all the things which thou hast * * been assured of” (2Ti 3:14).

“But watch thou in all things; * * make full proof of thy ministry” (2Ti 4:5).

The above contrast suffices to establish our thought. The more that others drift from the Faith, the more we should stand strong and secure and aggressive for the Faith.

3. Why should we fear? God has given us His promise that He will-stand with us and preserve us, even as He did the Apostle Paul.

Paul, having obtained help of God, continued unto the end of his journey, expounding and testifying “The Kingdom of God,” and persuading men concerning the Lord Jesus.

AN ILLUSTRATION

THIRSTY MEN DRINKING WITHOUT LOOKING

“As men in a deep thirst swallow their drink before they know the nature of it, or discern the taste of it; so when we are under a great thirst, or under great famishment as to spiritual comfort, and have great troubles upon us, we take up with comfortable notions of Christ and salvation by Him, and easily drink in these and other truths, catching at them without looking into the grounds or reasons of them. Afterwards we see the need of care and watchfulness of soul, to strengthen our assent and fortify ourselves against these doubts of mind which shake us. Then we desire to settle our hearts in those supreme truths which in our necessity we accepted without discussion.” “This is a very natural figure. See how the thirsty man turns up the cup and drinks the contents at a draught; he cares little what it is, so that it quenches his raging thirst. ‘Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.’ But now, mark him in cooler moments! He is careful of his drinking, lest he be made top-heavy, or become nauseated. A simple, receptive faith is a fine thing for the speedy removal of the soul’s thirst; but if it were not soon qualified by spiritual discernment it would lead to credulity, and the man would be ready to take in anything which might be set before him. The rapid believer would soon become the victim of superstition. The more study of the Scriptures, and testing of doctrines thereby, the better. Careful investigation may save the mind from being injured by poisonous teaching, and it will certainly endear the Truth to us, and strengthen our confidence in it.

“What a draught was that which some of us had at the first! Little enough we know; but our enjoyment of what we did know was intense! Lord, thou hast now revealed to us the ingredients of that Divine cup; grant that this may give us a new and deeper joy; but do not allow us to forget the bliss of satisfied thirst because we are gifted with fuller knowledge. Such a gain would be a loss most serious.”

Fuente: Neighbour’s Wells of Living Water

2Ti 4:1. To charge means to make an earnest plea to the evangelist; and to do so before God, etc., signifies that He is a witness to the charge, and that to Him the preacher will have to give an account. The name of Christ is connected with the charge because He is the one who will have direct handling of the judgment, at which all men will receive the final sentence that will announce their eternal state. The quick and the dead mean the living and dead when Jesus comes. At his appearing tells when the final judgment is to take place. This completely sets aside the notion that Christ is first to appear, and that the judgment will be a thousand years later. And his kingdom. Not that the kingdom will then begin, for 1Co 15:24-26 shows that Christ is now reigning in his kingdom, but will cease to do so after the judgment. The phrase means that the authority of Christ as head of the kingdom will fully appear, when He is shown executing final judgment on the world.

Fuente: Combined Bible Commentary

2Ti 4:1. I charge thee therefore. As the apostle is conscious that he is drawing near the end of his letter, he passes, as in 1Ti 5:21, into a more solemn strain of exhortation. Better, I adjure.

At his appearing and his kingdom. A better supported reading gives by His appearing, as a formula of adjuration following naturally on the opening words.

Fuente: A Popular Commentary on the New Testament

Division 5. (2Ti 4:1-22.)

The departure of Paul.

The last division is very characteristic of the whole epistle. It brings before us explicitly that which was before the apostle himself in everything he wrote here -his own departure from that scene in which he had so well fought the fight of faith and had now finished his course. The sorrow that he might have in his soul now was only for those he was leaving, and even that is almost swallowed up in the joyful consciousness of with Whom he was leaving them. Whatever might be, in fact, the declension that had begun, and the disastrous days which were before the Church, still, even so, the One to whom he was now going was Master of every circumstance, and would know how to glorify Himself as to all that could possibly come; aye, even as to the mistakes and failure and sins of His people; and to use even the apparently triumphant power of the enemy to do this. The whole epistle is characterized in this way by the spirit of power and of joy, of which he has spoken to Timothy; and it is this that gave him, and will give us, that sound mind which is the accompaniment of such a spirit. He in no wise made light of any of the evil; he could not do that. Evil remains evil, though God must glorify Himself about it; but, for the soul that in the consciousness of it turns to Him, there remains always a living, abiding and eternal God; and if we are with Him, there will be with us, of necessity, the joy of the final triumph all the way through. Yet this departure of Paul characterizes the state of things in which we are left; no more with apostolic power or with those whom God used as the instruments of His revelation, but in weakness, cleaving fast to that written Word only, without apparent positive intervention in our behalf.

1. But the word is, all the more, “Be strong.” The difficulties are but to summon forth the strength which must indeed be in God, or it will be all too little. But He cannot fail us; and thus the apostle exhorts the disciple here, in view of One who is about to judge the living and the dead, and to appear Himself in order to take that kingdom, which will never be right save when it is in His hands absolutely. He is to “preach the Word, be urgent in season, out of season, to convict, rebuke, encourage, with all long-suffering and doctrine;” all the more that “the time will be when men will not bear sound doctrine, but after their own lusts will heap to themselves teachers, having an itching ear, and will turn away their ear from the truth and turn to fables.” How plain that Timothy’s consolation is not to be drawn from circumstances, but from those eternal realities which we need to have ever before us, but which, as we realize them, possess and command the soul, imparting to it the abiding character of that eternity to which they belong.

The judgment of the living, with many, has but little place as distinguished from that judgment of the dead, which has comparatively much less place in Scripture. The great fact kept before us is that Christ is coming; but at that coming, He will judge the living and not yet the dead, and the forgetfulness of His coming as a constant expectation is that which has, in fact, put the judgment as a whole into the far-off distance, while it has confounded saint with sinner, and lost, therefore, the distinguishing blessing of faith in Christ. The judgment of the living plainly connects with the appearing of Christ; that of the dead, with the kingdom that follows it. The apostle urges these upon Timothy as what would, amid all the difficulties of the way, be his strength and assurance. It is always according to Scripture, “yet, but a little while, and He that will come shall come, and shall not tarry.” We look back and see how long it has been, and we take this to make the distance behind us put distance into that which is before us. The apostle’s way for us would be rather that we should say, “The night is far spent, and the day is at hand.” We may, after all, go to the Lord before He comes to us, but we shall not have missed the good of having been in the meanwhile “like unto men that wait for their Lord.” The whole character of our Christianity will be affected by our “holding fast,” or practically losing sight of His coming, as our constant expectation. With the sense of all this upon his soul, Timothy was to preach the Word, not the gospel simply, but the whole Word committed to him. How rare a thing is this! How few, in fact, take up the Word as a whole, to put it honestly in its entirety -so far as we may be able, to bring it all before the souls of others! Even with those who are not lacking in their apprehension of the gospel, that very gospel may be taken so as to limit the truth preached, and to get rid of how much that God certainly has in His own wisdom given for our instruction! How important a thing to be able to say, as Paul could say, that we have kept nothing back, but that, in the assurance that God has given us His Word, we have preached that Word faithfully! Timothy was to do this with the utmost urgency, “in season, out of season;” that is, there was to be no season at all; any time was the right time. That, of course, does not mean that among those outside, and, alas, under the power of Satan, there are not seasons, as other texts have shown us, which have to be laid hold of in order to reach those who at other times may be inaccessible; but amongst the people of God especially (and when we speak of preaching the Word, we must, of course, take these all in) Satan has no rightful power to shut out the truth from any. We need wisdom still, of course, in ministering the Word, according to the need which we may find in souls, and according to what they may be able to bear of it; but still the Word is for all times and for all the people of God, and we cannot count those His people who have no ears to hear it.

Again, we find conviction and rebuke as that which would necessarily spring -and, one may say, in the very first place -out of the preaching of the Word. Encouragement follows, but only for those who have hearts to accept whatever correction the word of God may bring. With souls that refuse the discipline of it, there can be no comfort rightly or safely given. Amid it all, there would be need of all long-suffering and constant teaching, all the more because the time would come when they would not bear sound teaching; but, on the contrary, after their own lusts, would heap to themselves teachers. Is it not true that the systems into which we have so largely got, really favor this devotion of people to teachers of their own choice, when they should have ears for every message that comes from God, whoever the messenger may be? But, ah, walls and fences shut out those who have not special liberty to come in, and permit the hearers inside to sit down undisturbed by that which, perhaps, is the very thing that God would have them hear. The general effect would be, as the apostle says here, to turn away the ears from the truth, and to turn them to fables.

2. Timothy, then, was to be sober in all things, to “suffer affliction,” and to “do the work of an evangelist,” to make full proof of his ministry in every part. Paul himself was leaving him. “I am already being poured out,” he says -his own beautiful reference, no doubt, as we find in Philippians, to the drink-offering poured out upon the sacrifice. That which was used in it was the wine of joy, and the apostle so expresses it to the Philippians. If he was poured out upon the sacrifice and service of their faith, he would joy and rejoice with them all. Here it is not exactly the being poured out upon the sacrifice of others, but there is the same joy in it, as he contemplates the time of his departure having come. It was that “departing and being with Christ,” of which he has already told us that it was “far better.” Conflict he had had enough, but, even so, it had been a good fight. The fight was not to be regretted, but looked back upon with satisfaction. Nevertheless, it was a joy to have finished the course, and to realize that the faith which had been committed to him he had, by the grace of God, kept from all that would assail it. The crown of righteousness was now awaiting him from the Lord, the righteous Judge; when, indeed, not only he will receive his recompense, but also, as he says here, “all those who love His appearing.” It is Christ’s appearing that in this connection is most suited to what he has before him, for it is at His appearing that He gets what is His own, and when everything will appear in its true character. And then He bestows the rewards. This is always the way in which Scripture connects these things. He comes to take us to Himself; but the rewards are put rather as in connection with the kingdom. Every one in it will receive his place in due recognition of the work that he has done. There are, of course, things which are common to all the people of God, and which we have got to keep carefully apart from the thought of their being in this sense a reward at all. They are the reward of Christ’s work indeed; but there has been here great confusion. The place in the Father’s house is not a place which is determined by the value of whatever work we have been enabled to do. The nearness of children to the Father is not according to the appraisal of their work, but the outflow of His own heart towards those who are begotten of His own Spirit, and all of them, in this, the mere subjects of divine grace. So, too, the belonging to Christ as members of His body is the portion of all the saints of the present time; all make part of the bride, of which the apostle speaks as that Church which He loves, and for which He has given Himself. These are things which have been more or less confounded on the part of those from whom we should have little expected it. The fruit of Christ’s work must also be, of necessity, far beyond any fruit of our own; and thus it is a comfort indeed to realize that that which we shall have and enjoy together is far beyond anything that can possibly distinguish us from one another. God’s best gifts, even in nature, are those that He bestows most widely; and yet we are not to make light of those special rewards of which Scripture certainly does not make light, and which have so much their sweetness from the fact of their coming from His hand who has Himself fought the great fight and entered into His rest.

But to love His appearing goes much further than the thought of any reward that one may find at that time. His appearing is that which is to bring the Day for the whole earth. It is the time when evil is to be put down with a strong hand, but that the love of God may be able to show itself according to His desire. It is the time when Christ Himself will be glorified, and everything put in subjection under His feet. Whatever special appeal there may be to us in the thought of our being caught up to meet Him in the air, yet, if we look at Scripture, we shall find that the appearing of the Lord, or His revelation, is that which is much more dwelt upon; and we can understand it surely in this way. We shall be with Him in that Day, and how blessed will it be to see the rightful King upon His throne, the earth subject to Him whom it has refused; the wilderness at His coming breaking out into blossom and harvest, and everything in the hands of Him who is the “Father of eternity,” who is to fashion all things according to the Father’s will, so that they shall be eternal! Righteousness will then, indeed, be, at last, upon an absolute throne, and the crown of righteousness be the recompense of all who love His appearing.

3. The apostle goes on now to what is more personal to himself. We see the circumstances in which he is, and how little they can minister of comfort to him. Demas, mentioned elsewhere as a fellow-laborer, had now forsaken him, drawn away by the love of the present age, and was in Thessalonica. Cresces had gone to Galatia, Titus was in Dalmatia. There is no reproach attaching to their absence from him, but they were absent. Only Luke, the so constant companion of his journeys and labors, as the Acts shows him -Luke was with him. There is a joyful word with regard to Mark, whom he desires Timothy to bring with him as one serviceable to him for ministry. Tychicus he had himself sent to Ephesus. He needs for his comfort the cloak which he had left behind in Troas, with Carpus; and he has need of his books, especially the parchments, the material of which naturally points out the importance of what was written upon them. He remembers the evil done him by Alexander the smith, probably the one whom we have seen at Ephesus. The Lord would recompense him according to his works; but Timothy had need to be upon his guard against him as one who had greatly withstood the apostle’s words. More sorrowfully still, but in another spirit, he thinks of that first answer of his before the Roman Emperor, in which no man, even from among the brethren, stood with him, but all forsook him. He prays that it may not be laid to their charge. But there was One who stood with him, in Himself all-sufficient in place of any others; and He made this the very opportunity that the preaching should be fully known, and the nations should hear it; and for that time he was delivered out of the mouth of the lion. But, indeed, from every evil work He would deliver him, and preserve him unto His heavenly kingdom. The deliverance might take, as is plain, very different forms, and that which was, after all, to be his great deliverance might seem to be the very reverse; but God makes all things work together for good to those that love Him, and, His own soul, conscious of this nearing departure, breaks out in praise to Him to whom shall be the glory of the ages of ages.

He greets finally Prisca and Aquila, his old companions, and the house of the Onesiphorus of whom we have heard him speaking. Erastus had remained in Corinth, and Trophimus he had left in Miletus sick. We see that whatever miraculous power was in the Church, it was not made use of to make every saint comfortable in this life, nor, necessarily, to enable him to minister to the comfort of others either. The apostle felt, no doubt, the absence of Trophimus; but he has not a word of reproof for him, nor a thought of murmuring with regard to it. But his heart longs once more to see Timothy, and again he bids him use diligence to come to him.

He closes with greetings from those around him and from all the brethren, and prays that the Lord might be with his spirit, energizing and controlling it. He ends with a prayer for him, that he might have the grace at all times so needful.

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, 1. A most solemn adjuration and charge given, I charge thee before God and our Lord Jesus Christ, the judge of quick and dead.

Lord! what opiate can stupify the conscience of minister, that he shall not feel the authority of such a charge, or not be awakened by such arden expressions! How can they appear before the most high and everlasting Judge? What will be a sufficient defence before his enlightened tribunal? If such in the last judgment, who neglected to feed the poor with material bread, shall be placed at Christ’s left hand; how can those whose office it is to dispense spiritual bread, if they neglect to do it, escape condemnation!

Observe, 2. The subject matter of the charge to preach according to Christ’s commission, Mat 28:19.

Go, preach and baptize: to preach the word, not the fancies and inventions of men, but the wholesome word of God; and the whole word of God, both law and gospel, the one to keep men from presumption, the other from despair; to be instant and active, urgent and zealous, in the discharge of his duty, in all the parts of it, in instruction, reprehension, and exhortation; and this with all long-suffering, patience, and lenity, undergoing meekly the contradiction of sinners, and the reproaches of men: and for the time to do it in season, and out of season, that is, to take all occasions, and to be thankful to God for all opportunities of preaching his word: the lazy may find a thousand excuses, but willing minds know no difficulties; they consider the price paid for souls, and the account that must be given of them.

Observe, 3. The person to whom this charge is given; to Timothy, and ordained person, one set apart for the work: this is not a work common to all, but peculiar to some; God’s Timothies only , who are called and set apart by imposition of hands for the work of the ministry, must preach the word; and such ought to take all occasions, and be very instant in so doing, Necessity is laid upon us; yea, woe be unto us if we preach not the gospel. 1Co 9:16

Fuente: Expository Notes with Practical Observations on the New Testament

A Charge to Timothy

According to Thomas, the word charge means, “to testify earnestly, warn, adjure.” The serious nature of this charge can be seen in Paul’s calling upon the Father and Son as witnesses. Christ will judge both those who are dead and those yet alive at the time of his return ( Joh 5:22-23 ; Joh 5:28-29 ; 2Co 5:10 ).

When Jesus comes again, he will be in the middle of his final acts as king and preparing to deliver the kingdom to his Father ( 1Co 15:23-26 ). Paul charged Timothy to herald, or proclaim, God’s word to all men at all times. The herald should be ready with his message whether people are receptive or not. This will mean the preacher will have to exhibit a readiness to confront people about their wicked ways and try to convince them of their errors. Then, he will also have to warn against wrongdoing and urge them to stop sinning. This should be followed by an earnest urging to do what is right. All of this can only be accomplished through patient preaching of God’s truth.

Like Moses, preachers sometimes face situations where they are tempted to add a few words of their own. Such should be resisted since, as was seen in 3:16-17, God’s word is fully able to direct us in the right paths ( 2Ti 4:1-2 ).

Paul said the day was coming when some would not readily listen to healthy teaching. Instead, they would collect a group of teachers who would say what they wanted them to say, thereby scratching their ears. The words of false prophets sound good to their ears but go no deeper ( Isa 30:9-10 ). Determined to satisfy their own desires, the people would look for teachers who would approve of their excesses instead of warning against them. Spain says the word for “turn away” literally means to reject. They would reject God’s true will and begin to accept all manner of made up stories.

Instead of preaching what people wanted to hear, Paul urged Timothy to exercise self-control, which would avoid desires outside of God’s will. Because of his faithfulness to the truth, Timothy would have to suffer persecution ( Joh 15:18-19 ). He was urged to keep on openly proclaiming the truth until he had finished his mission ( 2Ti 4:3-5 ; Luk 9:62 ).

Fuente: Gary Hampton Commentary on Selected Books

2Ti 4:1-4. Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Rom 2:6; at his appearing and his kingdom That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word The pure gospel doctrine, in all its branches. Be instant Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season That is, continually, at all times and places. The Greek, , , may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove , convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering Though thou mayest not immediately see the desired success; and doctrine That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come And is fast approaching; when they Even the professors of Christianity; will not endure sound doctrine Wholesome, salutary, healing doctrine Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts According to their own desires; shall they heap to themselves teachers As smooth as they can wish; having itching ears Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And So greatly will their minds be perverted, that they shall turn away their ears from the truth From the true, genuine doctrine of the gospel; and be turned unto fables Unto vain, idle stories, and uncertain opinions and traditions. See on 1Ti 1:4.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2 Timothy Chapter 4

Does this perfect and supreme authority of the scriptures set aside ministry ? By no means; it is the foundation of the ministry of the word. One is a minister of the word; one proclaims the word-resting on the written word-which is authority for all, and the warrant for all that a minister says, and imparting to his words the authority of God over the conscience of those whom he teaches or exhorts. There is, in addition to this, the activity of love in the heart of him who exercises this ministry (if it be real), and the powerful action of the Spirit, if he be filled with the Holy Ghost. But that which the word says silences all opposition in the heart or mind of the believer.

It was thus that the Lord answered Satan, and Satan himself was reduced to silence. He who does not submit to the words of God thereby shews himself to be a rebel against God The rule given of God is in the scriptures; the energetic action of His Spirit is in ministry, although God can equally act upon the heart immediately by the word itself. Nevertheless ministry, since the revelations of God were completed, could not be an authority, or there would be two authorities; and if two, one must be a needless repetition of the other, or else, if they differed, no authority at all.

If the revelations were not complete, no doubt there might be more. The Old Testament left untold the history of Christ, the mission of the Holy Ghost, the formation of the assembly; because these facts not being yet accomplished could not be the subject of its historical and doctrinal instructions, and the assembly was not even the subject of prophecy. But all is now complete, as Paul tells us that he was a minister of the assembly to complete the word of God. (Col 1:25) The subjects of revelation were then completed.

Observe, that the apostle insists, as a matter of responsibility, that Timothy should devote himself to his ministry with so much the more energy that the assembly was declining, and self-will in Christians was gaining the ascendancy; not that he throws any doubt upon its being a constant duty to do so at all times, whether happy or unhappy. The apostle, as we have seen, has two different periods in view; the decline of the assembly, which had already begun, and the still worse condition that was yet future. The special application of the exhortation here is to the first period. Be instant, he says, in season, out of season . . . for the time will come when they will not endure sound doctrine . . . and they shall turn away their ears from the truth, and shall be turned unto fables.

In how positive and distinct a way the apostle sets the fall of the assembly before us! Its impaired condition in his day was to him but a point of progress (according to his judgment in the Spirit) towards a yet more entire fall; when, although still calling itself Christian, the mass of those who assumed the name of Christ would no longer endure the sound doctrine of the Holy Ghost. But, come what might, laboring with patience and diligence and energy as long as they would hearken, he was to be watchful, to endure afflictions, to seek after souls still unconverted (a great proof of faith when the heart is burdened with the unfaithfulness of those within), and fully to exercise his ministry; with this additional motive, that apostolic energy was disappearing from the scene. (2Ti 4:6)

But there is yet something to notice at the beginning of this chapter. Fullness of grace, it is apparent, does not here characterise the epistle. His exhortation to Timothy is before God, and the Lord Jesus Christ, who will judge the quick and dead at his appearing and his kingdom. We have already spoken of this: the appearing of Jesus is in connection with responsibility, His coming is with the object of calling us to Himself in connection with our privileges. Here it is the first of these two cases; not the assembly, or the Fathers house, but God, the appearing, and the kingdom. All that is in relation to responsibility, government, judgment, is gathered together in one point of view. The apostle however is not speaking, of the assembly, nor does he throughout the epistle. The assembly moreover as such is not judged; she is the bride of the Lamb. Individuals are judged. Christendom which bears its name and responsibility, and necessarily so while the Holy Ghost is here below, is judged. We are warned of it in Ephesus. (Rev 2:1-29) Nay, judgment begins there. This is the assembly viewed as the house, not the body.

The portion of the assembly, and even of its members as such, is grace and not judgment. She goes to meet the Lord before His appearing. Here the apostle speaks of His appearing and His kingdom. It is as appearing in glory and clothed with the authority of the kingdom that He exercises judgment. The presentation of the assembly to Himself completes the work of grace with regard to that assembly. When the Lord appears, we shall appear with Him in glory; but it will be the glory of the kingdom (as we see in the transfiguration), and He will judge the living.

He will maintain the authority of His kingdom, as a new order of things, for a long period; and judgment will be exercised, if the occasion for it arises, during its whole continuance, for a king shall reign in righteousness; judgment and righteousness will be united. Before giving back this kingdom to God the Father, He judges the dead, for all judgment is committed to the Son. So that the kingdom is a new order of things founded on His appearing, in which judgment is exercised. The kingdom is founded by the exclusion of Satan from heaven. It is established and its authority put in exercise at the appearing of the Lord.

The consciousness that this judgment is going to be exercised gives an impulse to love in the carrying out of ministry, gives it earnestness, and strengthens the hands by the sense of union with Him who will exercise it and also by the sense of personal responsibility.

The apostle uses his near departure as a fresh motive to exhort Timothy to the full exercise of his ministry. His own heart expands at the thought of that departure.

The absence therefore of apostolic ministry, so serious a fact with regard to the assemblys position, makes the duty of the man of God the more urgent. As Pauls absence is a motive for working out our own salvation with fear and trembling, so is it also a motive for him who is engaged in the work of the gospel to devote himself more than ever to his ministry, in order to supply as far as possible the lack of apostolic service by earnest care for souls, and by instructing them in the truth that he has learnt.

We cannot be apostles, or lay the foundation of the assembly. This is already done. But we may build upon that foundation by the truth which we have received from the apostle, by the scriptures which God has given us, by an unwearied love in the truth for souls. The foundation is not to be laid a second time. We give its value to the foundation, we give it its place, by building upon it, and by caring for the souls and the assembly, to which apostleship has given an ever-abiding place and foundation before God. This is what we have to do in the absence of the gift that lays the foundation.

The character that God appointed has already been stamped on the work: the one foundation has been laid. The assembly has its one and sole place according to the counsels of God. The rule given of God is in the word. We have but to act as the apostle leads according to the impulse already given by the Spirit. We cannot have apostolic authority: no one is an apostle in any such sense. This could not be, because we do not lay the foundation; it would be to deny that which has already been done. The foundation has been laid. We can labour according to the measure of our gift; and so much the more devotedly, in proportion as we love the work which the apostle wrought, and because he is no longer here to sustain it.

As to the apostle, he had finished his work; if others were unfaithful, he had been faithful. In the good fight of the gospel of God he had fought to the end, and successfully resisted all the attacks of the enemy. He had finished his course: it only remained for him to be crowned. He had kept the faith committed to him. The crown of righteousness, that is to say, the one bestowed by the righteous Judge who acknowledged his faithfulness, was laid up and kept for him. It was not till the day of retribution that he would receive it. We see plainly, that it is reward for labour and for faithfulness that is here meant. This-or its opposite-characterises the whole epistle, and not the privileges of grace.

The work of the Spirit through us is rewarded by the crown of righteousness, and every one will have a reward according to his labour. Christ brings us all according to the grace of God into the enjoyment of His own glory to be with Him and like Him. This is our common portion according to the eternal counsels of God; but a place is prepared by the Father and given by the Son according to the work wrought by the power of the Spirit in each believer in his particular position. It is not Paul only who will receive this crown from the righteous Judge; all who love the Lords appearing will appear with Him in the glory that is personally destined to each, and that is adjudged to him when the Lord appears. Detached from this world, sensible that it is a perverse and rebellious one, feeling how much the dominion of Satan burdens the heart, the faithful long for the appearance of Him who will put an end to that dominion, to rebellion, oppression and misery, by bringing in-in His goodness although by judgment-deliverance, peace, and freedom of heart, on the earth.

The Christian will share the Lords glory when He shall appear: but this world also will be delivered.

We see here too that the privileges of the assembly as such are not the subject, but the public retribution manifested when Jesus shall appear to all; and the public establishment of His glory. The heart loves His appearing; not only the removal of evil, but the appearance of Him who removes it.

In that which follows we see what progress the evil had already made, and how the apostle counts upon the individual affection of his dear son in the faith. Probably there were good reasons for the departure of many, certainly for that of some; nevertheless it is true that the first thing that presents itself to the apostles mind is the departure of Demas from purely worldly motives. The apostle felt himself isolated. Not only had the mass of Christians abandoned him, but his companions in labour had gone away. In the providence of God he was to be alone. He begs Timothy to come soon. Demas had forsaken him. The rest, from various motives, had quitted him; some he had sent away in connection with the work. It is not said that Demas had ceased to be a Christian- had publicly renounced the Lord; but it was not in his heart to bear the cross with the apostle.

In the midst of these sorrows a ray of grace and light shines through the darkness. The presence of Mark-whose service Paul had formerly refused, because he had shrunk from the perils of laboring among the Gentiles and had turned back to Jerusalem -is now desired by him, because he was useful for the ministry. It is most interesting to see, and a touching proof of the grace of God, that the afflictions of the apostle and the work of grace in Mark combine to set before us, as faithful and useful to Paul, the one who once had failed, and with whom the apostlewould then have nothing to do. We also see the affections and confidence displayed in the smallest detail of life. Full of power by the Spirit of God, the apostle is gentle, intimate, and confiding, with those who are upright and devoted. We see too that at the close of his life, devoted as he was, the occasion had presented itself for study (in connection assuredly with his work), and for writing that which he wished carefully to preserve-possibly his epistles.

This has an important place in scriptural instruction with regard to the life of the apostle. Paul was lost, so to speak, for the greater part, in the power of the Spirit; but when alone, with sober mind, he occupies himself intelligently and carefully about the things of God.

He warns Timothy with regard to a man who had shewn his enmity, and puts him on his guard against him.

We see here also that the epistle bears the character of righteousness, grace having had its course. The Lord, he says, reward him according to his deeds. As for those who had not courage to stand by him, when he had to answer as a prisoner, he only prays for them. He had not been discouraged. His heart, broken by the unfaithfulness of the assembly, was strong in confessing the Lord before the world, and he can testify that, if forsaken by men, the Lord Himself stood with him and strengthened him. That he had to answer before the authorities was but an occasion to proclaim again in public that for which he was made a prisoner. Glorious power of the gospel where faith is in exercise! All that the enemy can do becomes a testimony, in order that the great, kings, those who were otherwise inaccessible, should hear the word of truth, the testimony of Jesus Christ.

The faithful witness was also delivered out of the lions mouth. His strong and simple confidence counted on the Lord to the end. He would preserve him from every evil work unto His heavenly kingdom.

lf the time of his departure was at hand, if he had to fall asleep instead of being changed, he had not ceased to be among those who looked for the Lords appearing. Meanwhile he was going to be with Him, to have a place in the heavenly kingdom.

He salutes the brethren with whom Timothy was connected, and begs him to come before the winter. We also learn here, that the miraculous power granted to the apostles was exercised in the Lords service, and not for their private interests, nor as their personal affection might suggest; for Paul had left Trophimus sick at Miletus.

It is evident that this epistle was written when the apostle thought his departure near at hand and when the faith of Christians had grievously declined, which was proved by their having forsaken the apostle. His faith was sustained by grace. He did not hide from himself that all was going wrong: his heart felt it-was broken by it; he saw that it would grow worse and worse. But his own testimony stood firm; he was strong for the Lord through grace. The strength of the Lord was with him to confess Christ and to exhort Timothy to so much the more diligent and devoted an exercise of his ministry, because the days were evil.

This is very important. If we love the Lord, if we feel what He is to the assembly, we feel that in the latter all is in ruin. Personal courage is not weakened for the Lord remains ever the same, faithful, and using His power for us: if not in the assembly which rejects it, it is in those who stand fast that He will exercise His power according to the individual need created by this state of things.

May we remember this. Insensibility to the state of the assembly is not a proof that we are near the Lord, or that we have confidence in Him; but in the consciousness of this ruin, faith, the sense of what Christ is, will give confidence in Him amidst the ruin which we mourn. Nevertheless it will be observed, that the apostle speaks here of the individual, of righteousness, of judgement, and now of the assembly. If the latter is spoken of outwardly as the great house, it contains vessels to dishonour from which we are to purge ourselves. Yet the apostle foresaw a still worse state of things-which has now set in. But the Lord can never fail in His faithfulness.

The first of Timothy gives directions for the order of the assembly; the second, for the path of the servant of God when it is in disorder and failure.

Fuente: John Darby’s Synopsis of the New Testament

ARGUMENT 7

THE ADVENT AND KINGDOM OF OUR LORD

1. I testify before God and Christ Jesus, who is about to judge the living and the dead, both his appearing and his kingdom. The E.V. signally fails to bring out the great salient truth of this verse, His appearing and his kingdom are both in the accusative case (objective in English), the direct object of testify. Hence, we have the clear and simple statement of the apostle that he testifies both the appearing and kingdom of his ascended Lord. It is an irrefutable argument in favor of the millennium, inaugurated and administered by the personal Christ, in contradistinction to the millennium of the popular pulpits brought in by human agency and impersonal influences. The great fact of the Bible is, the world is not going to gradually improve until it reaches the millennium; but, as we see in these prophecies, it will deteriorate continually and ripen for destruction. The progression preached from the pulpits is nothing but the evolution of Ingersoll infidelity. The people are unwilling for Bob to preach in their pulpits, but they receive appreciatively Bobs doctrine from their own pastors. The Bible millennium is to be the work of the glorified Jesus when he comes, as this verse says, to execute judgment, taking the devil and his incorrigible myrmidons out of the world, and girdling the globe with his glorious kingdom, to shine and shout forever.

2. Preach the Word, be instant in season and out of season, convict, exhort, rebuke, with all long-suffering and teaching. This verse is only separated from the preceding by a comma. Hence, this burning injunction of Paul to Timothy is to preach the appearing and the kingdom of his Lord, everywhere notifying the Lord is coming in judgment to set up his kingdom.

3. For the time will come when they will not endure hygienic teaching. This word hygienic is constantly used by the Holy Ghost where E.V. has sound. It is a sanitary word, and means soul health. Regeneration gives life to the dead sinner, and sanctification applies the precious blood, the infallible panacea of all human ills, to the soul, curing its hereditary disease, and imparting perfect spiritual health. Hence, this sound doctrine simply means holiness. You all know we are living in the last days, because this awful prophecy is everywhere now being fulfilled, in the alarming fact that the popular Churches will not permit the clear and forcible preaching of entire sanctification. This mournful fulfillment of latter-day prophecy has really come on the world in the last twenty years; so look out for His appearing and His kingdom. But according to their own lust they will heap to themselves teachers, itching as to their hearing. It is not, as you conclude from E.V., the teachers who have itching ears, but the people. Their ears are itching for nice smooth eloquence, which will not dig them up, and flattery to feed their vanity, really Satans trickery for their damnation. Since the great apostasy in the last forty years, the time has already arrived when the wicked people of the Churches, by their money as well as their numerical majority, rule them, dictating the character of their pastor, and thus literally fulfilling this awful prophecy. Satans deluded votaries in all ages have ignorantly fulfilled the prophecies. It is preeminently true nowadays, And they shall be turned unto fables. Everything except the pure God-breathed truth of the Bible is fabulous. That is precisely what is now going on. The nice little sermonettes preached by the popular pastors are mainly fabulous, having scarcely a scintillation of solid gospel truth. The people who are not right with God are not willing to get right, despise the lightning truth of God, which rives into atoms the man of sin. Hence, they demand comfort from the pulpit, which can only be given at the cost of their damnation. Gods truth makes good people feel good, and bad people feel bad; while Satans lies make bad people feel good, and good people feel bad. This solves the problem, and explains the awful fulfillment of this alarming prophecy; i.e., wicked people rule the Churches, heaping to themselves teachers (itching as to their hearing); i.e., eager for the preacher to say something pleasing, thus helping the devil to blind them till they drop into hell.

5. Be sober in all things, suffer affliction, do the work of an evangelist, make full proof of thy ministry. We see that Paul believed in evangelistic work, notwithstanding multiplied thousands at the present day, who claim

to be his gospel sons, are violently opposed to it. Preachers who do not preach the whole truth, dont want anybody else to preach it; from the simple fact that it takes their own heads off. There is no opposition to evangelists if they do not preach sanctification. Hence, all this opposition to evangelists is simply Satans trick to keep the gospel out of the pulpit and feed the people on fables.

6. For I am now ready to be offered, and the time of my departure is at hand. Pauls valedictory is beautiful, brief, and profoundly significant. I believe the critics are correct in locating his martyrdom about A.D. 68, instead of 66 (E.V.), subsequent to the conflagration, and initiatory to the great imperial persecution, which rolled in rivers of blood three hundred years.

7. I have fought the beautiful fight. How true this dying testimony! From the time of his sanctification, at the close of his three years exile with God in Arabia, when he was pleased to reveal his Son in him (Gal 1:15), Paul was never known to flicker on the battlefield. Truly, he lived a hero and died a martyr. I have finished my course. His peregrinations over different countries of Asia and Europe, despite intervening seas, robbers, and persecutions, were really wonderful, considering the absence of public conveyance except their frail barks, steamless and compassless, floating over the seas, at the mercy of the winds and caprice of the billows. I have kept the faith. Amid every conceivable discouragement his own nation tracking him like bloodhounds, Gentile princes and potentates as well as the roaring rabble arrayed against him, his faith never wavered an iota from the moment the light of the glorified Savior flashed on him as he journeyed to Damascus till he laid down his neck on Neros block. Paul is doubtless in all respects the champion of the worlds history, a gigantic intellectualist, a double graduate, with a miraculous conversion and a sanctification which left not a vestige of Adam the first. In labors he was indefatigable, in sufferings invincible, and in heroism he casts upon the escutcheon of all ages a brilliancy throwing into eclipse the master spirits of the worlds battlefields.

8. Finally there is laid up or me a crown of righteousness, which the Lord the righteous Judge will give me in that day, and not to me only, but to all them that love his appearing. Paul looked constantly for Christ to come to the end of his life, illustrating the true attitude of Saintship; i.e., that of constant expectancy. Does not Christ come in death? He did not in case of Stephen, but stood and saw him leave the body and come to him. He sent the angels for Lazarus. Here we see a crown of righteousness awaits all who (as the Greek reads) have loved and still love his appearing more and more. Would you really be delighted to have the Lord return to the earth this day? Would you run to meet him with a shout? The clear affirmative answer to this question is transcendently important, if you would join Paul in the blood washed throng beyond the stars. He is anxious to see Timothy, but doubtless saw him no more till he joined him on the golden shore. As this is the last word we hear from him, evidently Luke, his faithful amanuensis, would have written again if he had lived. A part of the punishment of the martyrs in all ages was the suddenness of their execution. Perhaps Pauls head was off before the ink of this epistle was dry. In that they had no factories, and garments were scarce and valuable, a winter in that filthy old Mamertine prison will be awful.

Hence, he wants the cloak he left at Troas, away over the sea. But he spent that winter in heaven. And the books, especially the parchments; i.e., the raw hides. These were the Scriptures. When Tischendorf found this wonderful Sinaitic manuscript I hold in my hand, in 1859, it was a roll of leather perhaps fifteen hundred years old.

14. Alexander the coppersmith did me much evil; the Lord will reward him according to his works. A simple statement of fact, and not an imprecation, as E.V., exhibiting, as alleged by infidels, a retaliatory spirit.

16. In my first trial no one stood by me, but all left me; may it not be charged unto them:

17. But the Lord stood by me, and empowered me, in order that through me the ministry may be fulfilled, and all the Gentiles may hear, and I was delivered out of the mouth of the lion. As they were not allowed to cast a Roman citizen to a wild beast, the presumption is, that lion here symbolizes Nero. The preaching here mentioned as following his first trial favors the theory of the two Roman imprisonments. That would locate the first trial away back in 63, and on the hypothesis of his martyrdom in 68, it gives about five years for preaching in Asia and Europe. The presumption is, he was led from his second trial on criminal charge concerning the conflagration, directly to the executioners block.

18. Paul gloriously triumphs to the end. I left Trophimus in Miletum sick. God healed the old king of Malta, and many others there and elsewhere, through the ministry of Paul, but not Trophimus. But all do not get healed. If they did, no one would get to heaven. I have frequently been sick, and had faith to be healed, and was healed. If He tarrieth, the time is at hand when I will have no faith to be healed. Then I will get to go to heaven. As your faith is, so be it unto you, is as true of the body as the soul. We are saved by the grace of faith, and healed by the gift of faith (1 Corinthians 12), which is in me by the sovereign discriminating providence of God, and subsidiary to the spiritual interest. A Methodist in Kentucky fell at the cradle of his dying boy baby, and cried aloud to God to spare his life. Twenty years afterward, when he saw the sheriff tie the rope round his neck, he realized his sad mistake in not letting him go to heaven in his infancy. We should always crown our petition for bodily healing with, Thy will be done. It may be Gods good time for us to go to heaven. Our perfect bodily healing is postponed till the transfiguration.

Yet God, in his mercy, patches us up to finish our work. But let us remember, heaven is infinitely better than health.

Fuente: William Godbey’s Commentary on the New Testament

2Ti 4:1-2. I charge thee therefore before God preach the word. Paul speaks here as a dying man, soon to appear before the throne of God and the Lamb. Soldiers must not sleep in war without a watch, nor must labourers be negligent in the time of harvest. A man of living faith and ardent charity cannot see souls perish, without using all the requisite means for their salvation. His sermons will be fervent in public worship; and out of season he will preach like Paul, in schools and in markets; or like the Saviour at the well, or Philip in the desert; and a minister may sometimes do more good out of the pulpit than in it. He may there reprove, rebuke, with all longsuffering and doctrine, and make immediate replies to palliations and excuses of sinners.

2Ti 4:3-4. The time will come when they will not endure sound doctrine. The days of worldly wealth and glory, when they will ask for philosophical lectures, instead of a gospel which commends itself to every mans conscience by a fair stroke at every vice, and by aiming at holiness of heart and life. This is a reference to what he had said to Timothy before of the departure of many from the faith, and also to the Thessalonians.

2Ti 4:5-6. But watch thou in all things. The whole world is at war with the truth of God, and resents the light which shames their sins, and the alarms which trouble their consciences. Therefore build up the churches of Asia, now left principally to thy care; for I am now ready to be offered up a victim for the cause, and the time of my departure is at hand. My life, , my blood is ready to be poured out as a sacrifice for the faith, attesting the truth of what I have preached to others. Paul by the spirit of prophecy seemed to know that he should die by decapitation, and not otherwise, as was the case with many in Rome.

2Ti 4:7. I have fought a good fight, with jews and gentiles, with beasts at Ephesus, with courts and kings. I have finished my course. A wide one it has been, beginning at Damascus, and Arabia; and thence extending through all proconsular Asia, Crete, and the isles of Greece. Once and again I journeyed to Jerusalem, went throughout Macedonia, Thessalia, and Achaia; passed on to Rome, and to the utmost boundaries of the west. But now, though the wheels are clogged with a heavy chain, and the strong walls of a prison, this is my glory and my joy, that I have kept the faith. I durst not dissemble the truth to the jewish nation and council, that God would send me far hence to the gentiles. I durst not flatter the avarice of Felix, nor destroy the souls of others to save a mortal life. In all those fights I have been more than conqueror through him that hath loved me.

2Ti 4:8. Henceforth there is laid up for me a crown, which the Redeemer will confer, not on me only, but on all who love his appearing; the crown of righteousness which is prepared by his own hands; a crown, the consummation of the gifts of righteousness by faith. This apostle tells the Thessalonians, that they were his crown of rejoicing in the day of the Lord Jesus; his converts, numerous as the pearly drops of dew on the lawn, should be the gems which bestudded his crown.

2Ti 4:9-11. Do thy diligence to come shortly. Proof indubitable that Timothy was not fixed as a bishop for life in Ephesus; and equally a proof that Paul speaks as a presiding bishop of Rome; for Luke alone was with him.

2Ti 4:13. Bring the books, especially the parchments. The latter probably intend the holy scriptures, which were engrossed for public reading. An anecdote related of the celebrated John Bunyan may serve as a comment upon this passage. Walking out one day with a large staff in his hand, to preach in some of the villages, according to his usual custom, he was met on the road by the bishop of Peterborough, travelling in his carriage. The bishop, on being informed who he was, stopped and spoke to him out of the carriage window. Mr. Bunyan, said he, I am told that you can explain difficult passages of scripture. Pray then what did Paul mean by desiring Timothy to bring with him the cloak, the books, and the parchments which he had left at Troas. My lord, said Bunyan, I see no difficulty in the text at all. Paul was a travelling preacher; Timothy was called a bishop; and it was common in those days for bishops to wait upon the apostles. Paul therefore having left his baggage at Troas, requests Timothy to bring it with him. Nowadays, as things are altered, itinerant preachers go on foot, and bishops ride in carriages. The bishop immediately drew up the window, threw himself back in the carriage, and ordered the coachman to drive on. See also Act 21:15.

2Ti 4:16. At my first answer no man stood with me, being afraid of the lion, a figure of speech borrowed from the frequent exposures of men to the wild beasts. Helius was now the chief judge in Rome, Nero being absent, which accounts for what Clement states to the Corinthians, that Paul suffered under the judges. Nero however confirmed the sentence.

2Ti 4:17-18. Notwithstanding, the Lord stood with me and I was delivered out of the mouth of the lion. And the Lord shall deliver me and will preserve me to his heavenly kingdom. He who had delivered Paul six times out of prison, and from deaths oft, was now about to grant him the great salvation, by delivering him out of the miseries of this present world.

2Ti 4:19. Salute Prisca and Aquila, elders of the church, and the household of Onesiphorus. The father was probably dead, but the children were prosperous, and filled his place in the church.

2Ti 4:21. Come before winter. A voyage amidst islands, rocks, shoals, and capes, might be dangerous to his health, and to his person, in a dark and dreary winter. So mindful was Paul of the safety and comfort of his beloved friend.

Eubulus greeteth thee, and Pudens, a Roman senator, as Erasmus notes. And Linus, a presbyter, who after the martyrdom of Peter, succeeded says Eusebius, to the bishopric of Rome. Hist. Ecclesiastes lib. 3. cap. 4. And Claudia, a name used both for men and women.

2Ti 4:22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. Laconic words, but a prison did not admit of more. They demonstrate, nevertheless, that Paul died in the faith, fully believing that Christ, in the bosom of the Father, was the true God and eternal Life, able to bless and preserve his people.

GENERAL REFLECTIONS.

How welcome must this letter have been to Timothy. How he would read it, and attentively weigh the words. How sweet, how tender would be the recollections. How the tears would trickle down his cheeks, on learning the situation and the sufferings of a beloved father. All comments would have been obtrusive here. Why, oh my soul, shouldst thou not read it, in some sort, with the same interest, and the same affection?

Paul reminds Timothy of his calling as high and holy, and connected with the promise of eternal life, the highest boon of heaven that can be presented to the human mind. And for a pattern he likewise reminds him of the sufferings of Christ, and that if we suffer with him we shall also reign with him. In addressing the persecuted church of Jerusalem, he in like manner directs them to be looking unto Jesus, the author, until he become the finisher, of faith. Learn of me, said the Saviour, and ye shall find rest to your souls.

The moral state of the jewish sects and congregations is here painted in nine shades of deplorable vice. Paul knew them well; for thirty years and upwards they had pursued him with calumnies, stones, and bonds. Their state bears the closest resemblance to that of their fathers, as described by Jeremiah, anterior to the Babylonian captivity. Most assuredly God did not visit that nation out of time, and beyond measure. Let the christian church read and tremble. The last days are come upon us, when men are lovers of themselves, apostates from the faith, and will not bear sound doctrine.

How sublime and majestic are the pastoral charges which Paul gives to Timothy. He bids him to watch in those evil times, to fight the good fight of faith, nor cease from all those energies till he had laid hold on the eternal life promised afore in Christ Jesus. He leaves not his exhortations in the form of running words, flowing in the course of thought, but gives them the final form of a charge from a dying father to a surviving son. Forgetful of himself, having left his case with God, his solicitude was, that the cause might live; that Elijahs mantle might fall on Elisha in a double portion of the Spirit; and that Paul, the father, might still subsist in Timothy, the son.

Farewel, oh Paul, the greatest and best of men. Thou forgettest thyself, caring for others, but thy children shall never forget thee. Thy works shall praise thee in the gate, thy writings shall record thy fame, wide as the world, and lasting as the ages. Angels have taken thee in charge, the choral bands are preparing the hymns of triumph. Farewel, blessed Paul, farewel. We shall meet again at the glorious appearing of the great God, who shall judge both the quick and the dead.

Oh what groups of christians do we see going out of Rome on the appian way, and surrounding thy grave with tears, with sighs, and ejaculations. They cry in succession, hail, hail, oh Paul. Thy chains are all broken now, heavy bonds can no longer gall thy feet and hands, strong walls could never confine thine expansive soul, the soul which glowed with celestial fire, and with ardour to gain the house not made with hands. The jews now can make no more insurrections in Rome; neither can the priests, profane as their temples, invoke the lions. The Roman sword has proved thy liberator. The wicked cease to trouble thee, and thy weary limbs find repose.

Hail, all hail, the prince of prophets, the first of preachers, and the best of men. Thy dust alone lies undistinguished, but thy name shall never die. Thy thousand temples, built with living stones, shall subsist when the proud monuments of idolatry decay. Thy writings shall illuminate the church, till the Light himself shall shine. Thou hast taught a new language to preachers, and rekindled the altar with a purer flame. Posterity shall recount thy fame, and the sanctuary glory to rehearse the words of Paul. The seeds thou has sown shall live again, and the Roman world shall embrace the faith.

Thy life was long pursued by demons, and by sinful men, but pursued in vain. God had said, Be of good cheer, Paul; as thou hast borne witness of me in Jerusalem, thou must also bear witness of me in Rome. Now, thy race is run, the battle is fought, the work complete; the crown is fairly thine. Thou art no longer needed on earth; thy children will be so many Pauls in miniature; they will build as thou hast planned, and carry the cross in triumph over all temples. Go, blessed conqueror, with all the laurels that can follow a prophet to his God; go and prostrate at the feet of Him who met thee in the way. The churches shall be thy crown of rejoicing in the day of the Lord. Go, go, more than conquerer, through him that hath loved thee.

But you, oh Romans, prepare to follow. Your judgment shall be revised in heaven. At that tribunal, dungeons await you, darker than those which Paul has left, and chains heavier than those which fell from his hands. Your day is deferred awhile, till the infant church shall acquire vigour; then God will give you blood to drink in the civil wars. The Gauls shall overthrow your empire, and break your image in pieces.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

(c) 2Ti 4:1-8. Timothys Duty in the Crisis.Threatened with such opposition (2Ti 3:1-9) and strengthened by such safeguards (2Ti 3:10-17), Timothy must persistently teach the positive truth. He should be ready to reprove error and proclaim the gospel, whether the occasion seem propitious or not (2Ti 4:2). For Church members as well as false teachers will cause trouble. Anxious for novelty and piling up congenial instructors, they will turn to the familiar myths of the errorists (1Ti 1:3-11*). Timothy, on the contrary, must act with moderation, accept the suffering involved, preach the positive gospel and accomplish all the functions (not as AV) of his ministry. All this Paul urges more earnestly because he himself can no longer act. The final sacrifice has begun (2Ti 4:6 a): his death is near. He has waged the good contest (1Ti 6:11-16*) to the end, and the victors garlandthe reward for righteousnessawaits him. For the truth committed to him has been kept inviolate.

2Ti 4:1. and by: not as AV.

2Ti 4:5. evangelist: in NT. (elsewhere only Act 21:8, Eph 4:11) denotes a function. The separate order of evangelists is much later.

2Ti 4:6. being offered: contrast Php 1:25. This altered outlook marks a later situation. AV mistranslates. For the metaphor of a drink-offering cf. Php 2:17.

Fuente: Peake’s Commentary on the Bible

The apostle writes this last chapter with a deepening sense in his soul of the nearness of his martyrdom; and it is most precious to observe how the solemnity of his charge to Timothy is mingled with a vibrant, untarnished joy, such as the Lord Jesus urged upon His disciples in Luk 10:20 : “But rather rejoice because your names are written in heaven.” No shadow of fear or of disappointment passes over his soul, no matter how sad has been the havoc wrought in the testimony of the assembly. Yet he does not minimize this at all, but prophetically exposes the dreadfulness of the eventual tide that would turn men from the truth; and therefore earnestly charges Timothy to “Preach the Word, be urgent in season and out of season, reprove, rebuke, exhort with all longsuffering and doctrine.”

This charge is before God and the Lord Jesus Christ, He who is about to judge the living and the dead at His appearing and kingdom. Let our energies and zeal be directed consistently with that perfectly righteous and discerning judgment, rather than to allow ourselves to be identified with that which will then merit such stern judgment at His hands. The living will be judged at His appearing, as the Tribulation comes to an end: the dead of course one thousand years later, at the Great White Throne, the Son of Man reigning in His kingdom, bringing every enemy into subjection before delivering up the kingdom to the Father (1Co 15:24-26).

Timothy was to be urgent “in season, out of season,” whether men felt it to be timely or not: when dreadful danger is imminent, it is no time to be waiting on mere formality. The same Word that has reproved him he is to use for the reproof of others. Reproof seems more properly personal, while a rebuke may very likely be public (1Ti 5:20) and more sharp. But with this, Timothy was also to “encourage,” and “with all longsuffering,” not allowing impatience to hinder his effectiveness; and with “doctrine,” always using the sound basis of Scripture teaching to produce results, not by any means resorting to substitutes of human reasoning and rationalization. But the encouraging here follows reproof and rebuke; for if one were willing to take to heart the former two, then to pour in the encouragement of the Word would be most essential. In a day when many voices unite in strong efforts to discourage souls from any path of real devotedness to God, how vital is this matter of encouraging, and indeed so much the more as we see the Day approaching.

In this way Timothy was to act to protect souls in view of dangers threatening, which the apostle knew would develop in apostasy. Today the time has come when “they will not endure sound doctrine,” but with itching ears heap to themselves teachers of any kind except those sober and solid. Even Christians are deceived by new, sensational things that leave out the sound doctrine of the Word. But let us notice that it is really because “their own lusts” are involved: it is what the flesh desires. And they become as those infatuated with a diet of wine and pastry, so that the healthy, solid food of the Word is turned from. “Fables,” mere empty fascinations of the imagination, take the place of truth. How great the need for an epistle of this kind today!

Whatever others might do, Timothy was to watch in all things; and a watchman must be prepared for danger from any direction. And passive, patient endurance of afflictions was to be accompanied by the active doing of the work of an evangelist. No doubt the pressures of work among the saints, and the many demands this might make upon his time, would tend to hinder the carrying of the message of grace to the perishing; and this urgent reminder was necessary for him, and for us. Though he was possibly not gifted particularly as an evangelist, yet as he saw the need, he could do as much good work in this way as he was able. Is it not a message for every believer? He ought to fully prove in experience for the sake of others, the value of the ministry God had given him. A similar exhortation is found in Col 4:17 : “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.”

But there is more urgent occasion for Paul’s so exhorting Timothy: Paul himself was remaining no longer on earth to do such work. Verse 6 is more correctly translated, “For I am already being poured out, and the time of my departure is come” (Numerical Bible of F. W. Grant). It was as though he was a drink offering, poured out upon the infinitely greater offering of his Lord, signifying his joy in this One who was the true meal offering, whose perfection and beauty shine so brightly even in suffering and martyrdom. For the drink offering was evidently poured out upon the meal offering (Exo 29:40-41).

There is no hint of disappointment or regret in prospect of his death, but fresh, vibrant joy. He had “fought the good fight,” not “a good fight,” as though drawing special attention to his own fighting; but the fight in which all Christianity is engaged, as against evil and for the glory of God: his fighting in this engagement was about to conclude. He had finished the course, he had kept the faith. He is not saying how well he had fought, nor how well he had run in the racecourse, nor how well he had kept the faith: these things God would estimate. But there was no other good fight, no other proper course, no other true faith except Christianity. In this he had continued to the finish.

A crown of righteousness awaited him therefore: he could lay down his life in calm assurance of this, that the Lord, the righteous Judge, would give this to him at that day. It is the day of His appearing, of course, when He will take His rightful place as King of kings and Lord of lords. It is evident too that this crown is not for outstanding accomplishments in the fight or the race, for it is given not only to Paul, but to all them also who love the appearing of the Lord. The anticipation of such a crown however will be more precious to one whose undivided object on earth is to honor the Lord Jesus. It would seem the crown of righteousness would compare with Php 3:9 : “The righteousness which is of God by faith.” Certainly also every true believer loves the appearing of the Lord, however little he may understand about any distinction between the rapture of saints before the Tribulation and the appearing in glory with the saints. Similarly, Heb 9:28 tells us that “Unto them who look for him shall he appear the second time.” It is certainly for all saints that this is true, for all look for Him, however little they may understand about His coming.

Verse 9 shows that Paul evidently longed for the company of his beloved child Timothy before he was taken from the earth: of course in Chapter 1:4 he had said so. For Demas had forsaken him, having loved this present world. How sad an observation! We cannot conclude that Demas had turned from Christianity, for he had gone to Thessalonica, where was a thriving gospel witness; but he was avoiding suffering with the apostle, and sought a more pleasant life in the world. The meaning of his name is “popular,” and no doubt significant, for desire for popularity will not lead one into the same path as Paul. Crescens had gone to Galatia, and Titus to Dalmatia, for what reasons he does not say, so that any questions that may arise in our minds must remain unanswered. But he adds, “Only Luke is with me.” How good to see this devoted man, “the beloved physician,” remaining steadfast through all the years. His character seems humble, consistent, one who deeply valued the grace of God.

But most precious here is Paul’s instruction that Timothy take Mark and bring him to Paul. He had once departed from Paul and Barnabas (Act 13:13), when there was danger of reproach and suffering; and Paul would afterward (in Act 15:36-40) not consent to his accompanying them on another journey. Barnabas, Mark’s uncle, so resisted this that he withdrew from Paul and took Mark with him to Cyprus. Scripture gives no further history of Barnabas at all; but it is clear in our present verse that Mark had been so recovered that Paul would desire his presence in Rome at a time when sternest trial and suffering could be expected, and could add, “For he is profitable unto me for the ministry.” It seems unquestionable that Paul’s faithfulness toward him in Act 15:1-41 (though possibly resented at first) had resulted in his eventual restoration and strengthening.

But Tychicus Paul had sent to Ephesus, and no doubt for a spiritual reason more important than that he should stay with Paul. If all in Asia (Ephesus included) had turned away from Paul (ch. 1:15), then Paul must have had confidence in this beloved servant, that he would at least teach Paul’s doctrine though in opposing circumstances. How precious to see too that though these had turned away from Paul, yet he would not by any means give them up.

Verse 14 shows that Timothy was to care for the physical and temporal welfare of Paul. With winter coming, the cloak would be greatly needed in his prison cell. “The books” too are manifestly not the Scriptures, but doubtless other books of value, for the parchments were even more important to Paul than were the books. The parchments would no doubt be the unused material for his own writing. He desired this even though death was very near: his diligent service would continue to the end. But Paul did not discard all other books because of his devotion to the Word of God: they too were of profit in their place, if indeed the proper kind of books. It is a good reminder to us that written ministry may be of much value, if it is subject to the Word itself.

The nearness of Paul’s martyrdom only adds to the sad solemnity of verse 14. Alexander had been delivered unto Satan because of his blasphemy, put outside the fellowship of saints, with the hope of his self-judgment (1Ti 1:20). But there had manifestly been no recovery, but the opposite: he did Paul much evil. It is not however that Paul is wishing the Lord’s judgment upon him; but rather as a faithful man of God he pronounces the solemn prophecy, “The Lord will reward him according to his works.” The meaning of Alexander’s name seems most significant: “man defender.” It will be of no avail to defend man in the flesh against the Living God. Paul’s doctrine had exposed man in the flesh, and brought him to nothing, while exalting the person of Christ and giving believers a place “in Christ” above all fleshly position and dignity. And many Alexanders dispute Paul’s doctrine today. Timothy is warned to beware of him, for he had greatly opposed the truth given by the apostles.

But there were other pressures too upon Paul’s shoulders. The calmness of his peace and joy in the Lord is all the more precious for this: he had stood alone before the ungodly Gentile power, Nero; for in having to answer to him, none had stood with him. He does not complain of his loneliness, however: instead he expresses the heartfelt desire that God would not hold others chargeable for this neglect: it is their own spiritual welfare he is still most concerned about. Yet what faithful believer, if he could have been there, could have felt it right not to stand with Paul?

“Notwithstanding,” he adds, “the Lord stood with me and strengthened me.” Precious consolation, to more than make up for every other deprivation! And let us mark this, that Paul says nothing of being on the defensive on this occasion, but in fact boldly took the positive action of fully preaching the truth of Christ before the great Gentile court. Such is the power given as a result of any real sense of the Lord’s standing with the servant. And he was delivered out of the mouth of the lion, that is, from the Satanic enmity which was moving strongly in the secular power.

With unshaken confidence therefore he faces the future. The Lord would deliver him from every evil work. He certainly did not mean he would be spared from dying a martyr’s death, but that even this was to him only a minor incident in view of the delivering grace of the Lord Jesus. It was His heavenly kingdom he anticipated, and for this he would be fully preserved, by Him “to whom be glory and honor forever and ever.” What a contrast to the shame and dishonor Paul had willingly borne for His sake!

Verse 19 seems to infer that Timothy was still at Ephesus at this time, for this was evidently the home of Onesiphorus (ch. 1:16-18), and the location of Priscilla and Aquilla on this last notice of them (Act 18:24; Act 18:26). If so, Timothy would surely welcome the coming of Tychicus. But this chapter shows the genuine interest of Paul in his fellow laborers, and which he knows Timothy shares. Erastus had remained at Corinth, where he was doubtless needed; but Trophimus Paul had left at Miletum sick, rather than exercise the gift of miraculous healing in his case. Neither did Paul make any suggestion of this in the case of Epaphroditus in Php 2:25-30.

The apostle makes one last pressing request that Timothy be diligent to come before winter. Not only would he require the cloak for the cold, but he longed for Timothy’s fellowship, and the time of his own departure was near. He sends greetings from four saints in particular, and “all the brethren.” Doubtless Timothy was acquainted with the four. The closing expression is unusual, “The Lord Jesus Christ be with thy spirit,” for it was his spirit that needed strengthening, not his soul. Finally, “Grace be with you:” it is this alone that would lift him above the circumstances that tried him.

Fuente: Grant’s Commentary on the Bible

5 The Service of God in a Day of Ruin

(2 Timothy 4)

In the third chapter the apostle has very fully foretold the terrible condition of the Christian profession in the last days and, further, has reminded believers of the rich provision that God has made in order that they may be furnished unto all good works in a day of abounding evil.

Having set forth the ruin of the profession and the resources of the godly, Paul, in this fourth chapter, gives special instruction for the service of the Lord in the day of general failure.

Experience tells us that in a day of increasing evil in the Christian profession and weakness among the people of God, the servant can easily be discouraged and lose heart in his service. Hence the importance of these instructions in which the writer, instead of allowing the sorrowful and hopeless state of Christendom to be an excuse for apathy on the part of the servant, uses it as an incentive to more earnest service.

(V. 1). The apostle opens this portion of his instruction by presenting the grounds of his appeal to believers to persevere in their service for the Lord. He speaks with all solemnity as before God and Christ Jesus, the great Observers of our position and of the stand we make, and urges us to service in view of three great facts:

Firstly, Christ is the Judge of the living and the dead. He is the Arbiter of the path we tread and of our condition in that path. Moreover, such is the condition of the Christian profession, that the greater number is unconverted and passing on to judgment, either as living men when Christ appears or as numbered with the dead at the Great White Throne. It becomes us then to warn men of the coming judgment and point them to the Saviour.

Secondly, Paul encourages us to continue in our service by the great truth of the appearing of Christ. The better translation is and by His appearing, making the appearing a second and distinct fact from the judgment of the living and the dead. He does not speak of the rapture, but of the appearing of Christ to reign, for the reward for service is always connected with the appearing. The word is, Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be (Rev 22:12).

Thirdly, we are encouraged to service by His kingdom. Every soul saved through the preaching of the gospel will add to the glory of Christ when He comes to reign and be glorified in His saints.

Whether, then, it be the judgment of the wicked, the reward of the servant, or the glory of Christ, there is every incentive for the servant to persevere in his service.

(V. 2). Having stated the grounds of his appeal the apostle delivers his charge to serve. If men are responsible to God, then proclaim the word; be urgent in season and out of season. If Christ is going to judge, then convict and rebuke those who live in a way that calls for judgment. If the saints are going to be rewarded at the appearing of Christ, then encourage, with all long-suffering and doctrine.

The servant is to proclaim the word. This is not simply the gospel to the sinner, but the word of God to both sinner and saint. There is a necessity too for urgency in preaching, as well as to preach at all seasons. The word of God is for all people at all times. Conviction and rebuke may be called for, both among saints and sinners. But this can only be by the preaching of the word, for it is only the word that produces conviction. We may seek to convict and rebuke by our own words and arguments, only to find that we irritate and call forth resentment. Rebukes, if they are to be effectual, must be based upon the word of God. For those who are willing to bow to the word and accept its convictions and rebukes, there is the word of encouragement.

Whatever form the service may take, it is to be carried out with all long-suffering and according to the truth or doctrine. The word will assuredly raise the opposition of the flesh and this will call for long-suffering on the part of the servant, and the only effectual answer to opposition is in the doctrine or truth of Scripture.

(Vv. 3, 4). In the first verse God’s servant has looked beyond the present period and, in the light of what is coming, presses the urgency of service. Now again he looks on, but to the end of the Christian period, and uses the appalling conditions that will be found among the professors of Christianity as a fresh incentive for activity in service. Already he has spoken of false teachers that creep into houses; now he speaks of the people themselves. Whether teachers fail or not, the time will come when the people, having itching ears, will not endure sound doctrine, but after their own lusts will they heap to themselves teachers. This is not a description of heathen who have never heard the truth, but of Christendom wherein men have heard the gospel but will no longer endure it. Even so, they do not give up all profession of Christianity for they still heap to themselves teachers, but they must be teachers who do not interfere with the gratification of their worldly lusts by preaching the truth.

That companies of professing Christians should choose a teacher is entirely foreign to Scripture and shows how far Christendom has departed from the order of God for His assembly. The result of this disorder is that too often the chosen teacher is but a blind leader of the blind, and if the blind lead the blind, both shall fall into the ditch (Matthew xv. 14). Thus it comes to pass, that in turning from the truth, men shall be turned unto fables.

(V. 5). If, then, the condition of Christendom has become so appalling that those who profess Christianity will not endure sound doctrine, follow their lusts and turn to fables, it behoves the servant to be sober in all things, having his judgment formed by the truth and not allowing his mind to be influenced by the evils and fables of the professing mass.

Already we have been exhorted to suffer evil along with the glad tidings, to take our share in suffering as good soldiers of Jesus Christ; and we have been warned that all that will live godly in Christ Jesus shall suffer persecution (2Ti 1:8; 2Ti 2:3; 2Ti 3:12). Now we are further warned that we must be prepared to endure afflictions because of the evils of Christendom.

Thus the faithful must be prepared for suffering because of the gospel, for the sake of Jesus Christ on the ground of piety of a Christian type, and in view of the evils of the day.

Further, however evil the day, and as long as the day of grace continues, the man of God, whatever his gift, is to pursue his work as an evangelist. The abandonment of the truth by the mass, with the greater part of their so-called churches given up to worldliness and fables, only makes it more incumbent upon the man of God to continue evangelistic work, and fill up the full measure of his ministry. The Lord’s work is not to be half done. We are to seek to finish to perfection that which He gives us to do.

(V. 6). The servant of Christ now refers to his departure as another incentive for service. The end of his life of devotedness, and the consequent persecution from the world, was so near that he could say, I am already being poured out. He speaks of his departure as the time of his release. For him to leave this scene was a release from a body that kept him from Christ, but he presents it as a reason for Timothy filling up the full measure of his ministry. How often, since that day, has the removal of a devoted servant been used of the Lord to stir up those who are left to active service.

(V. 7). If, however, the church was going to be bereft of the active guidance of the apostle, his example remains for our encouragement. Here, then, Paul on the eve of his departure looks back over his path as a servant, and looks on to the day of glory when his service will have its bright reward. Looking back, he can say, I have fought a good fight, I have finished my course, I have kept the faith. In Paul’s day the faith was already assailed on every side, and it is still more attacked in our day. Outwith the Christian circle it was opposed by Jewish ritualists and Gentile philosophers. Within the Christian profession there were those who erred concerning the faith (1Ti 6:21), and some who were reprobate concerning the faith (2Ti 3:8). In the presence of those attacks from within and without Paul could say, I have fought the good fight. He had fought for the faith and he had kept the faith.

The faith is more than the gospel of our salvation; it centres in Christ and embraces the glories of His Person and the greatness of His work. It involves the whole truth of Christianity. The apostle boldly fought for the faith, refusing to allow any inroad upon it from any quarter. No false charity was allowed to interfere with his uncompromising defence of the glory of the Person and work of Christ.

(V. 8). Having fought the good fight, finished the course, and kept the faith, he could look on with great assurance to the future and say, Henceforth there is laid up for me a crown of righteousness. He had trodden the path of righteousness (2Ti 2:22), followed the instruction of righteousness (2Ti 3:16), and now looked on to wear the crown of righteousness.

Moreover, the crown of righteousness will be given to the apostle by the Lord, the righteous Judge. He had maintained the rights of the Lord in the day of His rejection, and he will receive the crown of righteousness in the day of His glory. Man had given the apostle a prison; many of the saints had deserted him, and some had opposed him; but, with him it was a very small thing that he should be judged of the saints or of man’s judgment. For him the Lord was the Judge (1Co 4:3-5). He does not say that the judgment of the saints as to the faithfulness, or otherwise, of his course was nothing; but, compared with the judgment of the Lord, it was a very small thing. Too often our judgments of one another are warped by petty personalities and selfish considerations. The Lord is the righteous Judge.

For the third time in the course of the Epistle, the apostle refers to that day (2Ti 1:12; 2Ti 1:18; 2Ti 4:8). In all the sufferings, persecutions, desertions and insults that he had to meet, that day shone brightly before him – the day of the Lord’s appearing. How much there is that we cannot understand and cannot unravel, how many slights and insults in the presence of which we have to be silent in this day. But from all these things we can find relief by committing them to the Lord – the righteous Judge – against that day, when He will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God (1Co 4:5).

Further, for our encouragement, we are told that the crown of righteousness is not simply reserved for an apostle, or a gifted servant, but for all them also that love His appearing. We may think that the crown of righteousness is reserved for great activity in the Lord’s work, or only for those who are in the forefront as leaders of God’s people; but the word does not say the crown is for those who work, or for those who are prominent, but for those that love His appearing. Truly, the great theme of this portion of the Epistle is to encourage the servant to work; but let him be careful that his work is governed by love. Loving His appearing implies that we love the One who is going to appear and, loving Him, we love to think of the day when the One, who is now rejected and despised of men, will come to be glorified in His saints, and to be admired in all them that believe. Moreover, to love His appearing supposes that we are walking in self-judgment, for we read, Every man that hath this hope in Him – the hope of being like Christ when He appears – purifieth himself, even as He is pure (1Jn 3:3).

In the closing verses of the Epistle we have a beautiful picture of the graces of Christ, the Christian affections and the interests of the Lord that bind individual saints together; precious at any time, but how much more so in a day of weakness and failure when they that fear the Lord speak often one to the other.

(V. 9). Already Paul has expressed his desire to see Timothy, his dearly beloved (2Ti 1:4); now, in view of his speedy release, he urges Timothy to come quickly.

(Vv. 10, 11). He longed to see Timothy all the more because he had suffered the loss of a fellow-labourer. Demas had forsaken the apostle, having loved this present world. It does not say that Demas had forsaken Christ, but he found it impossible to go on with such a devoted representative of Christ and at the same time keep in with the present world. One or the other had to be given up. Alas! he forsook Paul and chose the world. Others had departed, doubtless on the service of the Lord. Only Luke was with him. This faithful companion of his active labours abode with him in his dying moments, and the apostle delights to record his devoted love.

Paul especially desires that Timothy should bring Mark. There had been a time when Mark had turned back from the work and the apostle, on that account, faithfully refused to take him on his second journey on the Lord’s service. He judged it would not be profitable. This failure on the part of Mark had evidently been judged, and therefore all feeling removed, and no further allusion to the failure is made. If this were the only reference to Mark, we never should have known of any failure in service. Already Paul had specially commended him to the Colossian assembly (Col 4:10); now he desires his presence, and especially notices that, in the very matter in which he had failed, this restored servant would be most serviceable, for, says the apostle, He is profitable to me for the ministry.

(V. 12). Tychicus, who apparently had formerly been sent by the apostle to Crete (Tit 3:12) was now sent to Ephesus. He was one who was willing to serve under the direction of Christ’s servant.

(V. 13). The natural man might wonder that, in this important pastoral charge, the apostle should stop to speak of a cloak and of books. We forget that the God who has provided for our eternal blessing is not unmindful of our smallest temporal needs. The cloak we wear and the books we read are not matters of indifference to Him. In our folly we may think such things beneath His notice; so thinking, these very things – the dress we wear, the books we read – often become our greatest snares.

(Vv. 14, 15). Alexander is referred to, not as a teacher of error, as in the case of Hymenus, nor as loving this present world like Demas. He is rather an active personal enemy of the apostle, and, being actuated by personal enmity, it mattered not what Paul said, Alexander withstood his words. Such people existed in the apostle’s day, and there are such, alas, still found in the Christian profession, who resist what is said, not because it is wrong, but because of enmity to the person who speaks. Conscious of the unrighteousness of such people, we can easily be thrown off our guard and meet the flesh by acting in the flesh. The Lord’s servant does not render to such an one evil for evil, or railing for railing. He does not say, I will attempt to deal with him according to his works; he commits the whole matter to the Lord, and can therefore say, The Lord will render to him according to his works. Nevertheless, he warns Timothy to be on his guard against him. Alas! that there should be those in the Christian profession against whom it is necessary to warn the saints.

(V. 16). The apostle found in his day, as so many have found since, that the path narrows as we near the goal. Thus when arraigned before the powers of this world, he has to say, No man stood with me, but all men forsook me. This treatment, which appears to heartless and cowardly, raises no resentment in Paul’s heart. On the contrary, it calls forth his prayer for them that it may not be laid to their charge.

(V. 17). If all others fail and forsake us, the Lord’s words will ever remain true, I will never leave thee nor forsake thee. So Paul found, in the day of his desertion by the saints, that the Lord stood with Him and gave him power. If, however, the Lord gives power, it is not power to crush our enemies, or power to deliver ourselves from trying circumstances, but spiritual power to bear witness for Himself in the presence of His enemies. So the apostle can say, The Lord stood with me, and gave me power, that through me the proclamation might be fully made, and all those of the nations should hear. From the records of Paul’s preaching we know that the proclamation was the proclamation of the forgiveness of sins through this Man – Christ Jesus, the risen Man in the glory (Act 13:38). If Paul had power given to him to proclaim Christ, the Lord Himself exercised His power to deliver His servant from the immediate danger. So he can say, not, I delivered myself, but, I was delivered out of the lion’s mouth.

(V. 18). Moreover, the apostle can look on with confidence and say, The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom. As the Psalmist can say, The LORD shall preserve thee from all evil; he shall preserve thy soul (Psa 121:7). The heavenly kingdom may indeed be reached through a martyr’s death, but the soul will be preserved through every evil.

With this heavenly kingdom in view, God’s faithful servant can close his Epistle with a burst of praise to the One who, in spite of all desertion by saints, the power of the lion and every evil work, will preserve His people unto His Kingdom – to whom be glory for ever and ever. Amen.

(V. 19). Paul adds a closing salutation to two saints, Priscilla and Aquila, who had been associated with him in his early labours and had remained faithful to him in his closing days (Act 18:2). Again, too, he thinks of the household of one that was not ashamed of his chain (2Ti 1:16-18).

(V. 20). With the interest that we cannot but take in the movements, labours and welfare of faithful servants of the Lord, Paul, in his day, records the fact that Erastus abode at Corinth and that Trophimus had been left at Miletum sick. Apparently the miraculous power of healing which, in the course of his testimony, had been so strikingly used by the apostle, was never used for the relief of a brother or a friend. As one has said, Miracles as a rule were signs for unbelievers, not a means for cure for the household of faith.

(V. 21). No detail that concerns His children is too small for the consideration of our God and Father. Already Paul has referred to the cloak and the books; now he thinks of the season. Timothy is to endeavour to come before the winter would add to the hardships of his journey.

Three brothers and a sister are mentioned by name as sending greetings to Timothy together with all the brethren, a proof not only of the love and esteem in which Timothy was held, but of the apostle’s care to promote love amongst the saints.

(V. 22). Very beautifully Paul closes the Epistle to Timothy with the desire that the Lord Jesus Christ may be with his spirit. How often we may be right in doctrine and principle, and even outward conduct, and yet all be marred by being wrong in spirit. If the Lord Jesus is with us in spirit, we shall exhibit in our words and ways the spirit of Jesus Christ (Php 1:19). For this, Timothy and the saints with him needed grace; so the apostle closes his Epistle with the desire, Grace be with you.

May we, too, in these more difficult times know how to be strong in the grace that is in Christ Jesus, that our spirits may be kept in the presence of every effort of the enemy to mar our testimony by arousing the flesh. We need unyielding faithfulness in the maintenance of the truth, combined with the gentleness of Christ, lest even the way of truth be evil spoken of.

Fuente: Smith’s Writings on 24 Books of the Bible

4:1 “I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;”

I charge – sounds like a call to action – something that Timothy should listen to – react to.

This term relates, not only to command, but heavily is related to giving of testimony – God and Christ deserve your attention, might be the thought of it – not just Paul – your friend, your spiritual father, your mentor, but almighty God and His Son Jesus Christ charge you!

Let God and Christ be my witness I am charging you with this duty.

Not something to be taken lightly would be my suggestion. Listen up is another line of thought – DO IT might even relate – not because I told you to do it, but because God desires it.

Not that Timothy didn’t know who Paul was talking about, but just a reminder – this is God the one that is going to judge ALL at his coming. An added emphasis of authority in case Pauls authority wasnt enough.

Now, since we know Timothy surely knew all this and since we know that Timothy would do as he was expected – why would Paul use such emphatic wording?

Might it be that Paul was in need of establishing Timothy’s authority as well as his own – authority to teach, to preach to seek change in peoples lives?

The quick relates to being alive and dead is simply dead – without life, the lost if you will. Literally I think it relates to the general thought of God judging all peoples, both dead and alive in the final day.

Now, not to get theological but the judging will happen at His appearing and His kingdom. This could relate well to either the beginning of the Millennial kingdom or at the end of the Millennium.

Which might be the question? I suspect it is at the end of the earthly kingdom and the beginning of the eternal kingdom – the Great White Throne if you will.

There may be a judging of sorts at the beginning of the Millennium as many believe that only regenerate Jews will enter into this kingdom. However, this is not necessarily done as a judging session – it could well be that the unregenerate lose their lives in the terrible days of the tribulation rather in a judgment.

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

4:1 I {1} charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

(1) The principal and chief of all admonitions, being therefore proposed with a most earnest charge, is this: that the word of God is explained and set forth with a certain holy urgent exhorting, as necessity requires: but in such a way that a good and true ground of the doctrine is laid, and the vehemency is tempered with all holy meekness.

Fuente: Geneva Bible Notes

2. Proclamation of the truth 4:1-5

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

Paul wanted Timothy to proclaim the truth in his public ministry as well as to adhere to it in his personal life. He introduced the command in 2Ti 4:2 with a very solemn preamble in 2Ti 4:1 (cf. 1Ti 5:21; 1Ti 6:13). He reminded Timothy that God was watching him, as was Jesus Christ who will judge all people. He further reminded him that Christ will return (at any time implied) and set up His kingdom. Timothy should prepare to meet Him by carrying out Paul’s command (cf. Mar 13:34-35).

Paul’s point was this. Jesus Christ will judge Christians at the judgment seat of Christ and then appear again at the Second Coming (cf. 2Ti 1:10) and set up His millennial kingdom on the earth. Consequently Timothy needed to herald the Word of God (2Ti 4:2) and faithfully carry out the ministry that God had given him (2Ti 4:5). [Note: See Kenneth S. Wuest, The Pastoral Epistles in the Greek New Testament, pp. 153, 159-60.]

"The [Roman] Emperor’s appearance in any place was his epiphaneia ["appearing"]. Obviously when the Emperor was due to visit any place, everything was put in perfect order. The streets were swept and garnished; all work was up-to-date. The town was scoured and decorated to be fit for the epiphaneia of the Emperor. So Paul says to Timothy: ’You know what happens when any town is expecting the epiphaneia of the Emperor; you are expecting the epiphaneia of Jesus Christ. Do your work in such a way that all things will be ready whenever He appears.’" [Note: William Barclay, The Letters to Timothy, Titus and Philemon, p. 233.]

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