Exegetical and Hermeneutical Commentary of 2 Timothy 4:16

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

16. At my first answer ] This should not be referred to any preliminary trial at Ephesus or elsewhere, but to the ‘prima actio’ of the main case at Rome before Nero or his representative; ‘if the matter was one of difficulty the hearing might be adjourned as often as was necessary: such respite was called ampliatio.’ See Dict. Ant. judex.

stood with me ] The simpler compound is the better supported by mss., took my part, was my ‘advocatus.’ Under the emperors this word signified a person who in any way assisted in the conduct of a cause, our ‘solicitor,’ and was sometimes equivalent to ‘orator’ or ‘patronus,’ who made the speech for the client, our ‘counsel’ or ‘barrister.’ See Dict. Ant. advocatus. The verb here is generally in N. T. without any case following, in the sense of ‘to come,’ and is especially used by St Luke, occurring twenty-nine times in the Gospel and the Acts, against nine times elsewhere in N.T. The meaning of ‘support,’ with the dative, is quite classical. Cf. sch. Eum. 309.

all forsook me ] As in 2Ti 4:10.

laid to their charge ] More exactly to their account, lit. ‘reckoned to them.’ So the line of Martial, which has been adopted as a motto for sundials and clocks, ‘horae pereunt et imputantur,’ ‘are put to our account.’

Fuente: The Cambridge Bible for Schools and Colleges

16 18. ‘Then came my first trial at Rome; Alexander was as nothing compared to “the lion”; I was alone, yet “not alone”; the Lord delivered me; and He will deliver me, even through and out of death Safe home, safe home, in port.’

Fuente: The Cambridge Bible for Schools and Colleges

At my first answer – Greek, apology ( apologia), plea, or defense. This evidently refers to some trial which he had had before the Roman emperor. He speaks of a first trial of this kind; but whether it was on some former occasion, and he had been released and permitted again to go abroad, or whether it was a trial which he had already had during his second imprisonment, it is not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the introduction, section 1.

No man stood with me – Paul had many friends in Rome (2Ti 4:21; compare Rom. 16); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him, and would endanger their own lives. It should be said that some of the friends of the apostle, mentioned in Rom. 16, and who were there when that Epistle was written, may have died before the apostle arrived there, or, in the trials and persecutions to which they were exposed, may have left the city. Still, it is remarkable that those who were there should have all left him on so trying an occasion. But to forsake a friend in the day of calamity is not uncommon, and Paul experienced what thousands before him and since have done. Thus, Job was forsaken by friends and kindred in the day of his trials; see his pathetic description in Job 19:13-17;

He hath put my brethren far from me,

And mine acquaintance verily are estranged from me.

My kinsfolk have failed,

And my familiar friends have forgotten me.

They that dwell in my house, and my maids,

Count me for a stranger.

I am an alien in their sight.

I called my servant, and he gave me no answer; I entreated him with my mouth.

My breath is strange to my wife.

Though I entreated for the childrens sake of mine own body.

Thus, the Psalmist was forsaken by his friends in the time of calamity; Psa 35:12-16; Psa 38:2; Psa 41:9; Psa 55:12. And thus the Saviour was forsaken in his trials; Mat 26:56; compare, for illustration, Zec 13:6. The world is full of instances in which those who have been overtaken by overwhelming calamities, have been forsaken by professed friends, and have been left to suffer alone. This has arisen, partly from the circumstance that many sincere friends are timid, and their courage fails them when their attachment for another would expose them to peril; but more commonly from the circumstance that there is much professed friendship in the world which is false, and that calamity becomes a test of it which it cannot abide. There is professed friendship which is caused by wealth Pro 14:20; Pro 19:4; there is that which is cherished for those in elevated and fashionable circles; there is that which is formed for beauty of person, or graceful manners, rather than for the solid virtues of the heart; there is that which is created in the sunshine of life – the affection of those swallow friends; who retire in the winter, and return in the spring. Compare the concluding remarks on the book of Job. Such friendship is always tested by calamity; and when affliction comes, they who in the days of prosperity were surrounded by many flatterers and admirers, are surprised to find how few there were among them who truly loved them.

In the wind and tempest of his frown,

Distinction, with a broad and powerful fan,

Puffing at all, winnows the light away;

And what hath mass or matter by itself,

Lies, rich in virtue and unmingled.

Troilus and Cressida.

So common has this been – so little confidence can be placed in professed friends in time of adversity, that we are sometimes disposed to believe that there is more truth than fancy in the representation of the poet when he says:

And what is friendship but a name,

A charm that lulls to sleep;

A shade that follows wealth or fame.

But leaves the wretch to weep?

Yet there is true friendship in the world. It existed between Damon and Pythias, and its power and beauty were still more strikingly illustrated in the warm affection of David and Jonathan. In the trials of David – though raised from the condition of a shepherd boy – and though having no powerful friends at court, the son of Saul never forsook him, and never gave him occasion to suspect the sincerity or the depth of his affection. With what exquisite beauty he sang of that attachment when Jonathan was dead!

I am distressed for thee, my brother Jonathan.

Very pleasant hast thou been unto me:

Thy love to me was wonderful,

Passing the love of women.

2Sa 1:26

True friendship, founded on sincere love, so rare, so difficult to be found, so little known among the gay and the great, is one of the richest of Heavens blessings to man, and when enjoyed, should be regarded as more than a compensation for all of show, and splendor, and flattery that wealth can obtain.

Though choice of follies fasten on the great,

None clings more obstinate, than fancy fond.

That sacred friendship is their easy prey;

Caught by the wafture of a golden lure,

Or fascination of a high-born smile.

Their smiles, the great, and the coquette, throw out.

For others hearts, tenacious of their own,

And we no less of ours, when such the bait,

Ye fortunes cofferers? ye powers of wealth!

Can gold gain friendship! Impudence of hope!

As well mere man an angel might beget.

Love, and love only, is the loan for love.

Lorenzo! pride repress; nor hope to find.

A friend, but what has found a friend in thee.

All like the purchase; few the price will pay,

And this makes friends such miracles below.

A friend is worth all hazards we can run.

Poor is the friendless master of a world;

A world in purchase of a friend is gain.

Night Thoughts, Night 2

I pray God that it may not be laid to their charge – That it may not be reckoned, or imputed to them – logistheie. On the meaning of this word, see the notes on Rom 4:3, and Philem. 18. The prayer of the apostle here breathes the very spirit of Christ; see the notes on Luk 23:34; compare Act 7:60.

Fuente: Albert Barnes’ Notes on the Bible

2Ti 4:16-18

All men forsook me.

Paul, a Christians example

I. Paul forsaken, and yet forgiving those who had withdrawn from him.

1. The apostle was forsaken by his friends when most he needed them.

2. Pauls friends leaving him, made him the more helpless.

3. Pauls friends leaving him, discovered their frailty.

4. The apostles forgiving spirit is particularly worthy of our notice.

II. Paul upheld, and therefore preaching.

1. Paul was upheld by Divine grace.

2. The Lord was present with His servant.

3. The Lord stood by the apostle that his kind of preaching might be fully known.

4. We who are Gentiles have heard the apostles kind of preaching.

III. Paul delivered, and so acknowledging.

1. This was a seasonable deliverance.

2. This was a great deliverance.

3. The Lord was the accomplisher of this deliverance.

4. Paul gratefully acknowledges his deliverance.

IV. Paul encouraged, and therefore glorifying.

1. The apostle was encouraged to look for a glorious destination–heavenly kingdom–the kingdom of glory.

2. The apostle was encouraged to look for Divine preservation–shall deliver still.

3. The apostle was encouraged in his expectations by former deliverances (2Co 11:24-27; 2Co 11:31-33).

4. In the whole, Paul glorified the Lord.

Conclusion:

1. To those who question us with regard to our hope, we should be able to give an answer.

2. We should exercise a forgiving spirit towards our brethren.

3. When we feel our own weakness, this should lead us to look to the Lord for assistance.

4. We should glorify God for all our deliverances.

5. We should remember that the Lord alone can save and preserve us. What will those do who forget this? (John Miller.)

The adversity of the good

I. That great adversity frequently befalls the rest of men. This shows–

1. That neither adversity nor prosperity is any test of character.

2. That there must come a period of retribution.

II. That great adversity exposes the weakness of our rest friendships.

III. That great adversity developes the magnanimous in the heart of the good. I pray God, etc. Like Stephen under shower of stones, and Christ on cross.

IV. That great adversity demonstrates ever more the faithfulness of God. Notwithstanding the Lordstood by me (Job 5:19). (Homilist.)

Mans extremity is Gods opportunity

1. All men forsook me, but the Lord stood by me. Hence, observe: that mans extremity is Gods opportunity, or when mans help faileth then God appeareth, He then cometh in as an Auxiliary. The Lord only is immutable, He never faileth His at their need. Gods people are never less alone than when they are most alone; never less forsaken than when they are forsaken of all.

2. Strengthening grace is the gift of God. And strengthened me. He doth not only give us renewing grace and then leave us to our own free-will, but He giveth us persevering grace also. As He is the Author of our grace by vocation, so He is the finisher of it by preservation.

3. Whilst God hath any work for His servants to do, He will assist and uphold them in spite of all oppositions. That by me the preaching might be fully known. Though Nero rage against Paul, and all men forsake him, yet God will assist him that He may preach the gospel to the world. Our comfort is, that our times are not in our enemies hands but in the hands of a gracious God.

4. God would have His truth revealed to the sons of men. And that all the Gentiles might hear. He would have the gospel known–fully known–to the Gentiles. Truth is good, and the more common it is the better. Where it getteth ground, Satans kingdom falleth like lightning from heaven suddenly and irresistibly (Luk 10:18). Let none then hide their talents, but as the sun freely communicateth its light and heat to us, so let us freely impart our gifts unto others.

5. The Churchs enemies ofttimes are lions. And I was delivered out of the mouth of the lion. Lions for potency, lions for policy (Psa 17:12), lions for cruelty, lions for terror. Be serpents for policy, and not for poison, lions for prowess, and not for rapine. Be not familiar with these lions, come not near their-dens lest they make a prey of you, have no fellowship with such unfruitful works of darkness but reprove them rather.

6. God many times suffers His dearest children to fall into the mouths of these lions, so that to a carnal eye they seem hopeless and helpless.

7. That God will deliver His from this great danger. He that brought thee into the mouth of the lion will bring thee out again (Dan 6:22). ( T. Hall, B. D.)

Gods goodness in the greatest distresses

I. Pauls experience of Gods loving care for him in his past deliverances.

1. The enemies of the truth are oft for power, always for malice–lions.

2. God suffers His dearest children to fall into the mouths of lions.

3. In their extremities God delivers them–

(1) By suspending the malice of their foes.

(2) By raising up one lion against another.

(3) By diverting them from their intended prey.

(4) By changing their nature to lambs.

(5) By showing Himself a lion.

(6) By making them lions to themselves.

(7) By making them friends, putting some conceit or fancy into their heart.

(8) By making His own people lions to their adversaries.

II. Pauls assured hope, built upon his experience.

1. The Lord shall deliver me from every evil work. God preserves from evil works by planting the graces of faith and fear in us.

2. And will preserve me unto His heavenly kingdom. By Himself, and by inferior agencies.

III. The issue of both his experience and his hopes. As they flow from Gods grace, so he ascribes to Him the glory. We honour ourselves when we honour God; our praising God causes others to do so. (R. Sibbes, D. D.)

Deliverance and salvation through death

Deliver us from evil, for thine is the Kingdom, the power and the glory, for ever. Amen. So our Lord taught us to pray. Is there not an echo of the prayer in these words of the prisoner? Surely it is not accident that so many of the keywords of the closing petitions of the Lords Prayer recur here. And this burst of triumph is his very last word to his friend Timothy, with the exception of one or two closing personal salutations. That bird could sing in a darkened cage, and had the firmest and brightest hopes when all seemed darkest.

I. Consider then, first, the prisoners confidence. It is quite clear that he expected nothing but death. Only a few verses before he has said, I am now in the very act of being offered, and the time of my departure is at hand. And yet, with death staring him in the face, and with nothing more clear to his anticipation than that his work was done, and that there only remained for him to wait for the crown, he breaks into this rapture of triumph, and says, The Lord will deliver me from every evil world, and will preserve me, or, to take the pregnant expression of the text, save me into His heavenly kingdom. May we not learn from this what the true meaning of deliverance from evil is; and what therefore is meant by the petition when it occurs in the pattern prayer? It is not exemption from trial, not escape from even the uttermost severity of it. Whosoever is able in the midst of all, to keep firm hold of his faith and, by his faith, of his Saviour, has received deliverance from the evil which pours all its vials of plagues upon his head. For the only thing that really does us harm is that which drags us away from God. He shall deliver me from every evil work; not because the sword will not fall upon my neck, but because, when it does, it will not part me from my Christ. He shall deliver me from every evil work; not because I shall not taste the full bitterness of the cup that is commended to my lips, but because in the very act of drinking the most nauseous potion I shall take it as a cup of salvation, and call upon the name of the Lord. That is deliverance. The same line of thought may be suggested in reference to the other clause of this expression of confidence, which teaches us to look at the last of the so-called evils. Paul expects to be delivered from and to be saved into. The former phrase contemplates removal from the sphere of evil, the latter, the bringing safely into another sphere where evil is unknown, even that kingdom in the heavens over which Christ serenely held sovereign sway, while Nero afflicted the earth with a delirium of blood and lust. And what was the prose fact which presented itself to Pauls faith, thus radiantly clad in robes of triumph? Nothing else than that grim form of Death, feared and hated of men as the worst of all calamities, seems to him a deliverer and angel-messenger of salvation, who came not to destroy mens lives, but to save them, not to drive them into the gloomy dominions of the grave, but to lead them safe into the heavenly kingdom of his Lord and theirs. For Christs servants Death is the lackey who opens the doors of the presence-chamber of the King. The apostle employs in my text a different preposition to describe this ultimate deliverance from that which he does when he says, I was delivered out of the mouth of the lion. In one case he represents the peril as though he was, as it were, dragged from between the teeth that threatened to devour him. In the other case the deliverance is more complete, and implies complete removal away from the sphere in which evil works. Taken together, the two prepositions in the two clauses, from and into, present the idea of change of place, or, as we may say, a migration from one realm and order of things to another. Thus the final saving is here regarded as a deliverance which lifts us out of the lower levels of the atmosphere, where evil, like some wild cyclone sweeps howling and destroying, and carries us into the quiet regions above, where loud winds never call, but all the air a solemn stillness holds, though stagnation is as far away as tumult.

II. A second consideration is suggested by these words–namely, the ground of the prisoners confidence. The and at the beginning of the text is very probably spurious, but none the less is the confidence expressed in the text based upon the experience narrated in the preceding sentence. There Paul thankfully tells Timothy, I was delivered out of the mouth of the lion. Therefore he is sure that the future will be like the past–I was delivered–the Lord shall deliver. That experience, then, is the first ground of his confidence. Gods hitherto has always wrapped up in it a henceforth. All that He has been He will be. There are no tenses in His verbs. The past and the future are smelted down into one eternal and unchangeable present. But there is another ground of confidence on which I may touch for a moment. If I am at all correct in tracing any kind of connection between the words of my text and the Lords Prayer, that very prayer is the basis of the confidence which is here expressed, and Paul is sure that God will deliver, and that he will come to Christs heavenly kingdom because Jesus Christ taught him to pray, Deliver me from evil. So he makes his prayer into a promise, and out of all these Christ-taught petitions he wins the assurance of Christ-given hopes. Happy they who so pray as that out of their prayers they can construct confidences!

III. Lastly, note the praise that springs from the confidence. Unto Him be glory for ever and ever. Amen. Pauls thankfulness arises from his anticipation, and not from the realisation, of deliverance. So completely did this mans faith make real to him at the moment the future deliverance that irrepressibly there bursts from his lips this great thanksgiving and doxology. If the anticipation led to such sweet music of praise, what would the reality do? Ought we not to entertain our yet unreceived blessings with as full a welcome and credence, and with as lively a gratitude, as speaks here? Should we not draw them to ourselves before they come, in the exercise of a hope based upon Gods faithful promises which will open our lips to show forth His praise? We should note still further in this doxology the unconditional attribution of Divine honour to Jesus Christ. It is Jesus who is here called the Lord, and while the word does not necessarily imply Christs divinity, the ascriptions of praise here unhesitatingly laid at His feet can neither be explained nor justified, unless the speaker owned Him as Divine. Pauls Christ was not a Christ who had once done sweet and great things, and could do such no more, but a Christ working to-day for His servant. Note, too, that the ascription to Jesus of glory that shall shine through ages of ages is here connected with Pauls salvation. He did not think himself as of such exceptional importance that his salvation would bring more glory to Jesus Christ than that of others would do. Lowly self-oblivion and wondering gratitude, not arrogance, speak here. Precisely because he is so unworthy and weak does the apostle think that the power and love which would and could save him call for endless praise. The poorer the material the more the artists glory. For ever and ever the praise of the glory of Gods grace in Christ will ring through the universe. (A. Maclaren, D. D.)

Conserving grace

1. The experience of Gods former deliverances must make us rest upon Him for future? From every evil work. Though God doth not save His people from suffering, yet He will save them from sin; and though He leave in them infirmities, yet He will free them from enormities, and from total apostasy.

3. God is the preserver of His people. And He will preserve me to His heavenly kingdom. But especially He keeps their souls in an holy frame till He bring them to glory. It is not sufficient that we light a lamp, but there must be a continual supply of oil, else the light will go out. So it is not sufficient that we have preventing, preparing, renewing grace, but we must also have subsequent, conserving, perfecting, persevering grace daily given in to preserve us from apostasy. We have always need of a Divine maintenancy till we have finished our course (Psa 73:23). And this He will do in despite of all our enemies; if anything destroy us it is sin, and for that we have Gods hand here that He will deliver us from every evil work that might any way ruin us, and so preserve us till He have brought us to heaven. He keeps heaven for the saints, and the saints for heaven.

4. Gods goodness to His people is wholly free. All His dispensations to His are free grace and pure mercy.

5. God is a good and bountiful Master to His people.

6. In our deepest distress we should have an eye to this heavenly kingdom. So doth Paul here. Whatever thy sorrows or sufferings be here, yet remember there is a heavenly kingdom will pay for all.

7. God will bring His people to a kingdom, to an heavenly kingdom. (T. Hall, B. D.)

Never a friend

Paul might have said, as Socrates did, My friends, I have never a friend. And as Plato, A friend is a very mutable creature. (J. Trapp.)

Why earthly props are removed

See, father I said a lad who was walking with his father, they are knocking away the props from under the bridge; what are they doing that for? Wont the bridge fall? They are knocking them away, said the father, that the timbers may rest more firmly upon the stone piers which are now finished. God only takes away our earthly props that we may rest more firmly upon Him. (Elon Foster.)

Folly of persecution

In the Indian legend a mighty, wicked sorcerer seeks, with very poor success, to keep the sun, moon, and stars in three separate chests; and those who have sought to suppress Gods servants have succeeded no better. John was banished to Patmos, but, far from sinking out of view in the solitary sea, he stands before the world amid sublimest illuminations, like his own angel standing in the sun. They drove Luther into the Wartzburg; but there, in translating the Scriptures into German, he became the cynosure of all eyes. Bunyans enemies consigned him to Bedford Gaol, and so he became known to the race, one of the foremost of the immortals of Christendom. (W. L. Watkinson.)

Divine protection

Mr. J. G. Oncken was the Baptist pioneer in Germany, and in his younger days suffered for the truths sake, both fine and imprisonment. We remember his pointing out to us the spot upon the Alster where he baptized his converts at dead of night, and we shall never forget his story of the burgomaster of Hamburg, who held up his finger and said, You see that finger! As long as that can move I will put you down. Sir, said Oncken, I see your finger, but I also see an arm, which you do not see, and so long as that is stretched out you cannot put me down. (C. H. Spurgeon.)

Confidence in God

John Wesley once stood out very nobly in disregarding the eyes of men so long as he stood acquitted in the sight of God. Among his many persecutions are to be numbered the falling back of former friends, including his wife. These turned against him, and published many spiteful things, even defaming his character in a shocking manner. Brother Charles hastened off in alarm and indignation to inquire what defence Brother John would set up. There was no time to lose! The eyes of the world were upon him, and Gods enemies and his own would be glad to make capital out of so contemptible a business What was Charless surprise to find that John was resolved on doing simply nothing! The great preacher was calm and comfortable in mind, being entirely free from any concern for the future. Why should he be perplexed when he had entrusted God with his all–even with his reputation? None are so safe as those whose characters are in Gods keeping. Such often consider that they dishonour God by setting up puny defences of their own against the cavils of the wicked. They think more of that one eye of God which is ever looking on them than of the eyes of men. (C. H. Spurgeon.)

The faithfulness of Jesus

It is recorded of a good man that his last day, with the exception of a few intervals, was passed in unconsciousness. Seeing a look of returning intelligence, one asked, Are you thinking of Jesus to-day His reply of loving trust was never to be forgotten: When I am conscious I am thinking of Jesus; when I am unconscious Jesus is thinking of me.

Looking up for help

One morning, not long after my arrival at Llandrindod, the artist was showing me a printed proof of a likeness of myself recently taken, when, in reply to a remark, he said, You see, sir, you have such a habit of looking up. The words came to me with a meaning he did not intend them to convey. I quite rejoiced to hear them. (J. T. Wrenford, M. A.)

Prayer and trust

This is the true inmost essence of prayer–not that we should prescribe to Him how to answer our desires, but that we should leave all that in His hands. The apostle Paul said, in his last letter, with triumphant confidence, that he knew that God would deliver him and save him into His everlasting kingdom. And he knew, at the same time, that his course was ended, and that there was nothing for him now but the crown. How was he saved into the kingdom and delivered from the mouth of the lion? The sword that struck off the wearied head that had thought so long for Gods Church was the instrument of the deliverance and the means of the salvation. For us it may be that a sharper sorrow may be the answer to the prayer, Preserve Thy servant. It may be that Gods bowing down His ear and answering us when we cry shall be to pass us through a mill that has finer rollers, to crush still more the bruised corn. But the end and the meaning of it all will be to rejoice the soul of the servant with a deeper joy at last. (A. Maclaren, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. At my first answer] At my first apology; this word properly signifies a defence or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.

Pone Tigellinum, taeda lucebis in illa,

Qua stantes ardent, qui fixo gulture fumant.

“If into rogues omnipotent you rake,

Death is your doom, impaled upon a stake;

Smear’d o’er with wax, and set on blaze to light

The streets, and make a dreadful fire by night.”

DRYDEN.

I pray God that it may not be laid to their charge.] How much more simple, elegant, and expressive are the apostle’s own words: . let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!

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

At my first answer, at my first appearing before Nero, and the court of Rome, no man stood with me; none of the Christians stood by me, or owned me; but all men forsook me; but all, being frighted at my danger, left me alone to speak for myself.

I pray God that it may not be laid to their charge; the sinned through weakness and human frailty, and the Lord, I hope, will pardon it; God grant them remission.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. At my first answerthatis, “defense” in court, at my first public examination.Timothy knew nothing of this, it is plain, till Paul now informs him.But during his former imprisonment at Rome, Timothy was withhim (Phi 1:1; Phi 1:7).This must have been, therefore, a second imprisonment. He musthave been set free before the persecution in A.D.64, when the Christians were accused of causing the conflagration inRome; for, had he been a prisoner then, he certainly would not havebeen spared. The tradition [EUSEBIUS,Ecclesiastical History, 2.251] that he was finally beheaded,accords with his not having been put to death in the persecution,A.D. 64, when burningto death was the mode by which the Christians were executed, butsubsequently to it. His “first” trial in his secondimprisonment seems to have been on the charge of complicity in theconflagration; his absence from Rome may have been the ground of hisacquittal on that charge; his final condemnation was probably on thecharge of introducing a new and unlawful religion into Rome.

stood with meGreek,“came forward with me” [ALFORD]as a friend and advocate.

may itnot be laid to their chargeThe position of “their,”in the Greek, is emphatic. “May it not be laid to THEIRcharge,” for they were intimidated; their drawing backfrom me was not from bad disposition so much as from fear; it is sureto be laid to the charge of those who intimidated them. Still Paul,like Stephen, would doubtless have offered the same prayer for hispersecutors themselves (Ac 7:60).

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

At my first answer no man stood with me,…. Meaning, that when he made his first defence against the charges laid unto him in one of the courts of judicature in Rome, no man appeared in his cause, to speak to his character, to be a witness for him, or plead his cause:

but all men forsook me; all his friends, all that came with him from Judea, or from Asia; see 2Ti 1:15 being timorous of coming into danger, and of the loss of their lives; as the disciples of Christ were, when he was apprehended, who all at that time forsook him and fled:

[I pray God] that it may not be laid to their charge; that this sin may not be imputed to them, or they be punished for it, but that it might be pardoned; so differently does he express himself on the account of these, than on the account of the coppersmith; he sinning through malice, wilfully and obstinately, these through surprise, temptation, and weakness.

Fuente: John Gill’s Exposition of the Entire Bible

The Apostle’s Directions to Timothy; Salutations and Benedictions.

A. D. 66.

      16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.   17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.   18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.   19 Salute Prisca and Aquila, and the household of Onesiphorus.   20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick.   21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.   22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

      Here, I. He gives Timothy an account of his own present circumstances.

      1. He had lately been called to appear before the emperor, upon his appeal to Csar; and then no man stood with him (v. 16), to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom. i. 8. But men are but men. The Christians at Rome were forward to go and meet him (Acts xxviii.); but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, intimating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a distinction is put between sins of presumption and sins of infirmity. Alexander the coppersmith, who maliciously withstood Paul, he prays against: The Lord reward him according to his works; but respecting these Christians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends’ forsaking him in a time of danger as well as in the opposition made by enemies: all forsook him. (2.) It was their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more excusable. Yet, (3.) God might lay it to their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge.

      2. Notwithstanding this God stood by him (v. 17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobody to keep him in countenance, God made his face to shine.–That by me the preaching might be fully known, that is, “God brought me out from that difficulty that I might preach the gospel, which is my business.” Nay, it should seem, that he might preach the gospel at that time; for Paul knew how to preach at the bar as well as in the pulpit. And that all the Gentiles might hear; the emperor himself and the great men who would never have heard Paul preach if he had not been brought before them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his experiences: “He that delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom.” And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difficulty and danger, and his presence will more than supply every one’s absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, c. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever. Amen.

      II. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, &lti>v. 19. He mentions his leaving Trophimus sick at Miletum (v. 20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion.

      III. He hastens Timothy to come to him before winter (v. 21), because he longed to see him, and because in the winter the journey or voyage would be more dangerous.

      IV. He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of the heathen writers at this time mentions one Pudens and his wife Claudia, and says the Claudia was a Briton, whence some have gathered that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome.

      V. He concludes with a prayer, that the Lord Jesus would be with his spirit. We need no more to make us happy than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. And it is the best prayer we can put up for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself; as Stephen the proto-martyr prayed, Lord Jesus, receive my spirit, Acts vii. 59. “Lord Jesus, receive that spirit which thou hast been with while it was united to the body; do not now leave it in its separate state.” Grace be with you. Amen. This was our apostle’s token in every epistle; so he wrote. The grace of our Lord Jesus Christ be with you all. Amen,2Th 3:17; 2Th 3:18. And if grace be with us here to convert and change us, to make us holy, to keep us humble, and to enable us to persevere to the end, glory will crown us hereafter: for the Lord is a sun, and a shield; the Lord will give grace and glory, and no good thing will he withhold from those that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee,Psa 84:11; Psa 84:12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.

Fuente: Matthew Henry’s Whole Bible Commentary

At my first defence ( ). Original sense of “apology” as in Phil 1:7; Phil 1:16. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide.

No one took my part ( ). “No one came by my side” (second aorist middle indicative of ). See 1Co 16:3.

But all forsook me ( ). Same verb and tense used of Demas above (verse 10), “But all were forsaking me” (one by one) or, if aorist , “all at once left me.”

May it not be laid to their account ( ). First aorist passive optative in future wish with negative . Common Pauline verb (1Cor 13:5; Rom 4:3; Rom 4:5).

Fuente: Robertson’s Word Pictures in the New Testament

At my first answer [ ] . Apologia defense in a judicial trial. Comp. Act 25:16. Also against private persons, as 1Co 9:3; 2Co 7:11. Defense of the gospel against its adversaries, as Phi 1:7, 16; comp. 1Pe 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that ajpologia in Phi 1:7, 16, has no specific reference to Paul ‘s trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy’s presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Phi 2:19 – 23) and which is here related as a piece of news, are quite inexplicable.

Stood with me [] . As a patron or an advocate. The verb mostly in Luke and Acts : once in Paul, 1Co 16:3 : only here in Pastorals. It means to place one’s self beside; hence, to come to, and this latter sense is almost universal in N. T. In the sense of coming to or standing by one as a friend, only here.

Be laid to their charge [ ] . Mostly in Paul : only here in Pastorals. See on Rom 4:3, 5; 1Co 13:5.

Fuente: Vincent’s Word Studies in the New Testament

1) “At my first answer no man stood with me” (ente prote mou apologia oudeis moi paregeneto) “At the first of my defense, first public examination, not one (witness) was beside me,” to comfort and defend; At this his second imprisonment – Timothy was at his first imprisonment hearing, Php_1:1; Php_1:7.

2) “But all men forsook me” (alla pantes me egkatelipon) “But all men forsook me;” Act 19:11; 2Ti 1:15. Not a single Christian came forward, stood up for, came alongside Paul as a defense witness to defend, assure, and comfort. How forlorn the circumstance for a soldier true who had like his Lord, given his all for the master’s cause, much like his Lord. Mat 26:56; Mar 14:50.

3) “I pray God that it may not be laid to their charge” (me autois logistheie) “May it not be reckoned, computed, or calculated against them.” Paul, like Stephen and like his Lord, prayed for mercy upon brethren who through fear and carelessness deserted him at the top of the hill, in the heat of battle, Mat 5:44; Luk 23:34; Act 7:60; Rom 8:15; 1Jn 4:17-18. Let every Christian always:

“Beware of Peter’s words, Nor confidentially say; /’// never deny my Lord, But trust / never may.’

Mar 14:29-31

Fuente: Garner-Howes Baptist Commentary

CRITICAL AND EXPLANATORY NOTES

2Ti. 4:16. At my first answer.R.V. defence (Gr. ). On his first appearance in the emperors court. No one stood with me.R.V. took my part, i.e. as advocate. All men forsook me.St. Paul was in the lions mouth (2Ti. 4:17), and men fled from the stroke of the paw.

2Ti. 4:17. The Lord stood with me.In sharp contrast to those who fled, leaving the apostle in his evil hour. That all the Gentiles might hear.God gave us not the spirit of cowardice, St. Paul had already written. He might say with Csar:

Cowards die many times before their deaths;
The valiant never taste of death but once.

It seems to have been of vastly more consequence to St. Paul that the story of the Crucified should be told in the court of Nero, than that it might cost him his head to tell it. And I was delivered out of the mouth of the lion.The lion was in all probability Nero. When Marsyas announced to Agrippa the death of Tiberius, he did so in the words, The lion is dead.

2Ti. 4:18. And the Lord shall deliver me.Not a poor mangled fragment of me, As a shepherd rescueth out of the mouth of the lion two legs, or a piece of an ear (Amo. 3:12).

MAIN HOMILETICS OF THE PARAGRAPH.2Ti. 4:16-18

A Brave Defender of the Faith

I. Is often deserted by those from whom he expected help.At my first answer no man stood with me, but all men forsook me (2Ti. 4:16). At his first public examination in the Roman court Paul had to defend himself alone. Those who might have spoken for him absented themselves. Their fears of being charged with complicity with the prisoner daunted their courage, and they fled. It is a bitter disappointment to be forsaken at a crucial moment; but the brave heart, sustained by the truth, will not flinch.

II. Charitably recognises the special difficulties of his timid friends.I pray God that it may not be laid to their charge (2Ti. 4:16). The emphasis is on their. They were intimidated: their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Paul, like Stephen, would have offered the same prayer for his persecutors (Act. 7:60) (Fausset). Another side-light on the character of Paul; his large-heartedness excused the weakness of his friends, and he prays for their exculpation.

III. Is sustained at a critical moment by Divine power.

1. He is strengthened by the conscious presence of the Lord. Notwithstanding the Lord stood with me, and strengthened me (2Ti. 4:17). That was sufficient: the enemies might do their worst; Pauland the Lordwere more than a match against their most malignant cruelty. When friends forsake us, God draws nearer, and His almighty strength turns suffering into joyous triumph.

2. He is enabled fearlessly to declare the truth under circumstances that give it special publicity. That by me the preaching might be fully known, and that all the Gentiles might hear (2Ti. 4:17). Rome was the capital of the empire, of the Gentile world, and was the centre to which all news and commerce came, and from it was again distributed to the remotest provinces. The trial of Paul, conducted in a public manner, became notorious. His defence was a sermon in which he was careful to put the leading truths of the gospel; and his well-known mission as the apostle of the Gentiles would give his teaching favour in the eyes of the Romans, and would be likely to be rehearsed throughout the empire. The earnest preacher seizes every opportunity of publishing the gospel.

3. He is delivered from immediate peril. And I was delivered out of the mouth of the lion (2Ti. 4:17). He was acquitted from his first charge, or, what amounted to the same thing, there was an indefinite adjournment of the case. The mouth of the lion need not mean the lion of the amphitheatre, or Nero, or Satan. It is perfectly intelligible to regard it as describing a terrible danger, the peril of death. From this he was for the time being delivered.

4. He is assured of final deliverance and everlasting safety. And the Lord shall deliver me and preserve me unto His heavenly kingdom (2Ti. 4:18). The impending danger is past; but all danger is not past. The enemies of Paul will still be busy, and may at last succeedas they did succeedin securing a sentence of condemnation. But all this did not alter the apostles faith in the Divine deliverance. The evil work of his enemies would turn out for his good. The Lord will make their work of death the means of translation into His heavenly kingdom. Richard Cameron, lying mortally wounded on the battle-field of Airdsmoss, said: I am dying happyhappy; and if I had a thousand lives I would willingly lay them all down one after another for Christ. Oh! He is near me: I think I see Him. I am just coming, Lord Jesus.

5. He ascribes unceasing praise to his Divine Deliverer. To whom be glory for ever and ever. Amen (2Ti. 4:18). The very hope, says Bengel, produces a doxology. How much greater will be the doxology which the actual enjoyment shall produce! With a heart full of thankfulness to the Master who has strengthened him in his sufferings and whose bliss he is about to share, the brave defender of the faith leaves us with a doxology of praise to Christ on his dying lips.

Lessons.

1. The gospel makes the noblest heroes.

2. God never deserts His servants in extremity.

3. The truth we defend will be our salvation and glory.

GERM NOTES ON THE VERSES

2Ti. 4:16-17. A Gospel Hero

I. Fighting for the truth single-handed.At my first answer no man stood with me (2Ti. 4:16).

II. Though deserted by friends, not vindictive.All men forsook me: I pray God that it may not be laid to their charge (2Ti. 4:16).

III. Divinely sustained.Notwithstanding the Lord stood with me, and strengthened me (2Ti. 4:17).

IV. Using his defence as an opportunity for declaring the truth.That by me the preaching might be fully known, and that all the Gentiles might hear (2Ti. 4:17).

V. Rescued from threatened peril.I was delivered out of the mouth of the lion (2Ti. 4:17).

2Ti. 4:18. Divine Deliverance

I. Often signally displayed.

II. Is a salvation from all evil.

III. Is the guarantee of future blessedness.

IV. Should call forth exalted praise.

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

3.

PRAISE FOR HIS LORD 2Ti. 4:16-18

Text 4:1618

16 At my first defence no one took my part, but all forsook me: may it not be laid to their account. 17 But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. 18 The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom: to whom be the glory for ever and ever. Amen.

Thought Questions 5:1618

227.

What is meant by the phrase, my first defense?

228.

Is Paul saying that his Christian friends would not testify on his behalf before the Roman Court? If not, what is meant?

229.

If certain persons forsook Paul in his hour of need, it would be laid to their account. Why then the expression in 2Ti. 4:16 b?

230.

What proclamation of the Gospel is meant in 2Ti. 4:17? What Gentiles?

231.

Who is lion in 2Ti. 4:17 b? Is this literal or figurative?

232.

Paul had certain expectations of deliverance from every evil work, and yet he was beheaded. How can we reconcile the two thoughts?

233.

What is the heavenly kingdom of 2Ti. 4:18 b?

Paraphrase 4:1618

16 At my first answer, my fellow-laborers were so terrified that no one of them appeared with me in the court, but all forsook me. I pray God not to lay it to their charge!

17 However, though men forsook me when brought to my trials, the Lord Jesus, according to His promise, Luk. 21:15, stood by me and strengthened me, that on such an occasion, and before such personages, through me the preaching concerning Christ might be fully declared, and that all the Gentiles might hear that it was so declared; and I escaped with such difficulty, that I cannot describe it better than by saying, I was delivered out of the mouth of the lion.

18 And the Lord Jesus will deliver me from every evil work, so that I shall do nothing for the preservation of my life inconsistent with my former preaching; and He will preserve me to His Heavenly Kingdom. To whom I gratefully ascribe the glory of faithfulness, goodness, and power, for ever and ever. Amen.

Comment 4:1618

2Ti. 4:16. The first defense doubtless refers to the trial of Paul before the Roman Court.

2Ti. 4:16-17. Because of its descriptive qualities we quote from THE LIFE AND EPISTLES OF PAUL (pp. 832834):

We see from this statement, that it was dangerous even to appear in public as the friend or adviser of the Apostle. No advocate would venture to plead his cause, no procurator to aid him in arranging the evidence, no patronus (such as he might have found, perhaps, in the powerful Aemilian house) to appear as his supporter, and to deprecate, according to ancient usage, the severity of the sentence. But he had a more powerfulintercessor, and a wiser advocate, who could never leave him nor forsake him. The Lord Jesus was always near him, but now was felt almost visibly present in the hour of his need.
From the above description we can realize, in some measure, the external features of his last trial. He evidently intimates that he spoke before a crowded audience, so that all the Gentiles might hear; and this corresponds with the supposition, which historically, we should be led to make, that he was tried in one of those great basilicas which stood in the Forum. Two of the most celebrated of these edifices were called the Pauline Basilicas, from the well-known Lucius Aemilius Paulus, who had built one of them, and restored the other. It is not improbable that the greatest man who ever bore the Pauline name was tried in one of these. From specimens which still exist, as well as from the descriptions of Vituvius, we have an accurate knowledge of the character of these halls of justice. They were rectangular buildings, consisting of a central nave and two aisles, separated from the nave by rows of columns. At one end of the nave was the tribune, in the center of which was placed the magistrates curule chair of ivory, elevated on a platform called the tribunal. Here also, sat the Council of Assessors, who advised the Prefect upon the law, though they had no voice in the judgment. On the sides of the tribune were seats for distinguished persons, as well as for parties engaged in the proceedings. Fronting the presiding magistrate stood the prisoner, with his accusers and his advocates. The public was admitted into the remainder of the have and aisles (which was railed off from the portion devoted to the judicial proceedings); and there were also galleries along the whole length of the aisles, one for men, the other for women. The aisles were roofed over; as was the tribune. The nave was originally left open to the sky. The basilicas were buildings of great size, so that a vast multitude of spectators was always present at any trial which excited public interest,

Before such an audience it was, that Paul was now called to speak in his defense. His earthly friends had deserted him, but his Heavenly Friend stood by him. He was strengthened by the power of Christs Spirit, and pleaded the cause not of himself only, but of the Gospel. He spoke of Jesus, of His death and His resurrection, so that all the Heathen multitude might hear.

2Ti. 4:18. The Lord had delivered Paul at his first defense, and although he fully expected to be executed, he believed the Lord would give him the victory. Not injury done to him by others, it is plain he did not expect deliverance from this, but sin done by himself, such as that of denying Christ (Harvey). Such strengthening from the Lord will be extended all the way from earth to glory, Gods grace will be sufficient until he reaches the Heavenly Kingdom. The hope of this deliverance produces a doxology. It might be well to note that this doxology is directed toward Christ, which is an indication of His divinity,

Fact Questions 4:1618

161.

What is meant by no one took my part?

162.

Explain how Paul received strength from the Lord, Please do more than to repeat the words of the text.

163.

In what sense was the message fully proclaimed by Paul?

164.

What does Paul mean by saying he was delivered out of the mouth of the lion?

165.

From what evil work did Paul expect to be delivered?

166.

What is significant about the doxology?

Fuente: College Press Bible Study Textbook Series

(16) At my first answer no man stood with me . . .And then, after the mention of what his enemy had done out of hatred to the cause of Christ, the old man passed on to speak of the conduct of his own familiar friends at that great public trial beforemost probablythe city prfect: Prfectus Urbi, a nominee of the Emperor Nero. No one friend stood by him; no advocate pleaded his cause; no procurator (an official who performed the functions of the attorney in an English court) helped him in arranging and sifting the evidence; no patronus of any noble or powerful house gave him his countenance and support. The position of a well-known Christian leader accused in the year 66-67 was a critical one, and the friend who dared to stand by him would himself be in great danger. After the great fire of Rome, in A.D. 64, the Christians were looked upon as the enemies of the state, and were charged as the authors of that terrible disaster. Nero, to avert suspicion from himself, allowed the Christians to be accused and condemned as incendiaries. A great persecution, in which, as Tacitus tells, a very great multitude of the followers of Jesus perished, was the immediate result of the hateful charge. It is most probable that St. Paul, as a famous Nazarene leader, was eventually arrested as implicated in this crime, and brought to Rome. His implacable enemies among the Jews might well have been the agents who brought this about, and Alexander of the last verse was possibly principally concerned in this matter. But St. Paul, conscious of his own great peril, knew well that to stand by him now, implicated as he was in this net-work of false accusations, would be a service of the greatest danger; so he pleads for them, these weak, unnerved friends of his, who, through no ill-will to the cause, but solely from timidity, had deserted him, remembering, no doubt, his own Master, who, too, in His hour of deadly peril, had been forsaken. (See Joh. 16:32, Behold the hour cometh, yea is now come, that ye shall be scattered every man to his own, and ye shall leave Me alone.) But like his own Master, who proceeded to say, Yet I am not alone, because the Father is with Me, so St. Paul went on to tell Timothy neither was he alone, for One greater than any friend on earth stood by him.

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

16. My first answer It is plausibly maintained that at his second imprisonment, St. Paul underwent two arraignments. The first has, at this present writing, taken place, and resulted in no conviction; the second, anticipated in 6-8, proved fatal.

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

‘At my first defence no one took my part, but all forsook me. May it not be laid to their account.’

Paul refers here to a preliminary hearing, and probably to an initial examination before a wider audience, a kind of show trial. Compare that before Herod Agrippa in Act 25:12 to Act 26:32. Rome had been intending to have fun at Paul’s expense, but as he had done previously, Paul turned the situation around, and made it a Gospel opportunity.

‘All forsook me.’ None could be found among the Christians in Rome to testify on his behalf. This might also be seen as pointing towards an unusual form of public trial of which they were wary. Or it may indicate how dangerous it had become for Christians to be involved in the justice system in Rome under Nero. They had welcomed this famous man, and had probably ensured his provisioning. The greetings that follow (2Ti 4:21) confirm that they visited him and were on good turns with him. But when it came to the crunch, appearing before a Roman court as a witness for the defence in Rome under Nero had seemed too dangerous.

It should be noted that these facts, combined with the attitudes of Demas in 2Ti 4:10 and of the two mentioned in 2Ti 1:15, bring out the sense of fear that had permeated the Christian church as a result of the activities and influence of Nero which had become known throughout the empire. We may ask why Luke did not stand with him. But Luke in fact may well have not been acceptable to the court as a witness. It may well be that he had been able to stay with Paul continually by posing as his slave, for a Roman citizen awaiting trial was allowed two slaves to minister to his needs. A man’s slave would not be seen as an acceptable or reliable witness.

‘May it not be laid to their account.’ Paul’s gracious prayer is that God would overlook what they had failed to do. He is concerned for them rather than being bitter against them. He understands their weakness.

Fuente: Commentary Series on the Bible by Peter Pett

Concerning the first hearing:

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

v. 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.

v. 18. And the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom; to whom be glory forever and ever. Amen.

Here was another cause for deep sorrow which Paul felt constrained to register here: At my first defense no man stood by me, but all deserted me; may it not be charged to their account! It appears from these words that Paul had had a hearing, he had had one opportunity to refute the charges made against him. It was upon this occasion that he had a bitter experience, one which might have discouraged a Christian with less character. According to Roman law he was entitled to a certain number of witnesses or patrons, whose business it was to assist him. If anyone might have expected loyalty from his friends, surely the great apostle was entitled to this consideration. But the opposite was the case. All the men upon whom he had thought he could depend absolutely had scented danger for their own persons in the proceedings and had deliberately deserted him. They were not strong enough in faith to be equal to the situation. But here also Paul suppresses all resentful and vindictive feelings, rather making intercession for the weakness of those whom he still believed to be Christians at heart, asking that this defection might not be charged to their account.

As for Paul, he had a better advocate than any friend could have furnished him: But the Lord stood by me and strengthened me, that through me the preaching might be fulfilled and all the heathen might hear; and I was delivered from the mouth of the lion. When he was forsaken by men, the Lord Himself was his Patron, whose support was worth more than all the assistance of men. He it was also, Christ the Lord, that granted to His servant strength in richest measure, thus enabling him to bear also this affliction with fortitude. And what is more, He gave him the courage to proclaim the Gospel-message in the very midst of his enemies. His defense of his cause, at the first hearing, had at least this effect, that he was given some respite, thus being enabled to gain time for a very necessary piece of work, namely, that of completing arrangements to have the Gospel sent out into all the countries of the known world. The mission of Crescens in Galatia or Gaul and that of Titus in Dalmatia were but a beginning for the carrying out of plans by which all nations should hear the glorious news of their salvation through Jesus Christ. Thus Paul can joyfully record that he had been torn out of the lion’s mouth, that he had escaped, for the time being, from all the perils with which his enemies planned to overwhelm him. It does not seem, from the entire context, that Paul had actually been condemned to be thrown to the lions, and this would not seem very probable.

Once more the apostle voices his firm trust in the power of his Lord: The Lord will deliver me from every evil work and preserve me unto His heavenly kingdom, to whom be glory forever and ever. Amen. This is putting the Seventh Petition into the form of a definite statement, which shows the nature of faith. From every evil work, from all the cunning, trickery, and power of Satan, from all the wickedness and persecution of the children of the world, out of all these evils the Lord will deliver and rescue His servant, so that, in the end, his enemies will be put to shame. Where the faith of Christ’s servants is rooted and grounded in the Word of God, in the power of the Lord, there all the attempts of their enemies to harm them must come to naught. And if temporal death seems to have gained the victory and separates the soul from the body, the believers again are the gainers, for their inheritance in heaven is thereby given to them, they are kept by the power of Jesus Christ, their Lord, unto salvation. And therefore they gladly join in the doxology of St. Paul and give all honor and glory to Christ, who is God with the Father and the Holy Ghost, world without end. As often as a Christian thinks of the immeasurable blessings which have been imparted to him in Christ, he cannot refrain from voicing his thoughts in joyful thanksgiving to his Lord.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Ti 4:16. Art my first answer, &c. Apology, or defence. Heylin, Doddridge, &c. Upon our Lord’s being apprehended, all his disciples forsook him and fled;and yet he forgave, and interceded for them. When St. Paul became a Christian, he put off his fierce and persecuting spirit; and after that, the charitable and benign spirit of our Lord manifested itself in him to the very last;as appears among other instances from the benevolent prayer in this verse; which, it is remarkable, was the very prayer of the dying Stephen, Act 7:60. We may also furtherobserve, that this apostle had, upon some occasions at least, the gift of discerning the spirits of men; and could perhaps thereby know, that what Alexander did, was out of malice; but that what his companions had done, was out of fear of suffering, rather, than aversion to the truth. He therefore speaks very differently of them. But this will not warrant any man, who is destitute of apostolic authority, and of the gift of discerning spirits, to denounce or foretel the like evil to any man whatever. Manycircumstances make it extraordinary that St. Paul should have been deserted by the Christians at Rome in this extremity: when he wrote his epistle to the church there,which must have been ten years before this,hespeaks of their faith as celebrated through the world: he salutes a vast number of illustrious persons byname, and mentions many of them as his particular friends; and we may be assured, that during the two years he spent there, in his own hired house, the number, and probably the zeal, of the Christian converts would be greatly increased. See Php 1:12-14; Php 4:22. We are ready then to say, How was it possible that he should be thus forsaken?But there is a material circumstance, seldom taken notice of in this connection, which accountsin a great measure for what might otherwise appear so strange. Clement, the companion of St. Paul, informs us, that he suffered martyrdom under the governors; that is to say, when Nero was gone into Greece, and had left the government of the city to Tigellinus and Sabinus, praefects of the praetorian guard, and that monster Helius Caesarianus. If this be allowed, it fixes the death of St. Paul to the year 66 or 67. But the cruel persecution which Nero had raised against the Christians at Rome, was at least two years before this. It is possible, therefore, that many of the excellent persons referred to above, might have suffered death for their religion; or, according to our Lord’s advice, Mat 10:23 have retired to a distance from Rome. The Asiatic Christians, who came with St. Paul, acted a most mean part in deserting him, as the other Christians of the place did.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 4:16-17 . Information regarding the apostle’s present condition, ] : the public appearance before the court; comp. Phi 1:7 . shows that there was a second appearance in order to bring the case to an end. On the time when the first trial took place, see the Introduction, where, too, there is a discussion of Otto’s hypothesis, that it means the proceedings before Festus, as recounted in Act 25:6-12 .

] “no one stood on my side, was present with me,” viz. as patronus [69] (defender). It is the negative expression of the thought which in the next words is given positively: . As to the reason why they had left the apostle, Theodoret says rightly: , .

However much this want of evangelic spirit may have pained the apostle, he says no word in anger: : “may it not be reckoned to them, but pardoned.” 2Ti 4:17 . ] said in sharp antithesis to the previous thought. The presence of the Lord manifested itself to the apostle in the courage which he had to testify freely and openly regarding Him; hence ] Chrysostom: ; comp. 1Ti 1:12 ; Phi 4:13 . According to Otto, this expression means simply that the Lord “maintained the apostle’s cause against his accusers,” which is clearly an unjustifiable paraphrase of the word, as the apostle is speaking not of his cause , but of himself . Even if be used in a forensic sense, its signification cannot be altered; it applies to the strengthening which enabled the apostle so to speak as to ward off sentence against him. The purpose of this strengthening was: ] According to the meaning suitable to the word in Rom 4:21 ; Rom 14:5 , Beza translates: “ut per me praeconio evangelii fides fieret.” Heydenreich, too, thinks that . refers to the confirmation of the gospel or testimony to it, either through the proofs delivered by Paul or through the joy he exhibited. But it is safer to take . in the same sense here as in 2Ti 4:5 , some of the MSS. even reading for . It is, however, inaccurate to take the expression in the sense of: “that I might be enabled to preach the gospel” (de Wette). In this interpretation full force is not given to . These words must be taken in very close connection with , and referred to the apostle’s being called to preach the gospel to the heathen. The , sc. , was fulfilled by Paul, inasmuch as it was done openly before all people (Wieseler, Wiesinger) in the metropolis of the world (was delivered before the corona populi, before the court). Hofmann, regarding this interpretation of the apostle’s words as forced, understands . . . in this way: “If courage and strength had failed the apostle before the heathen tribunal of the metropolis of the world his confident belief that the heathen world was called to become the church of Christ would have been shattered.” But the words distinctly say that the preaching had been carried out by the apostle himself, and not simply that the preaching to be done by others would not be hindered by him, i.e. by his conduct.

The was fulfilled by the apostle’s speech in the . Otto, on the contrary, asserts that the first and the preaching in Rome took place at different times, and that refers to what was to be done afterwards in Rome by the apostle. This is wrong, since in that case ought not to stand before , hut after .

] second proof of the help and presence of the Lord.

has been very variously explained. The expression is not to be taken literally (Mosheim), but figuratively, and is to be referred to the punishment of being thrown to the lions.

Chrysostom and many after him take Nero to be the ; Pearson again takes Helius Ceasareanus, since Nero at the time had departed for Greece. Wahl thinks a metaphor for tyrannus crudelis, while Wolf explains it to be omnis illa hostium caterva, quorum conatus in prima apologia tunc facta eluserit. [70] All these interpretations are inappropriate. In the first place, the metaphor is not in alone, but in (so, too, van Oosterzee, Hofmann); and, secondly, this expression can hardly be referred simply to the danger that threatened the apostle from men, but also to the danger prepared for him by the might of Satan, which was opposed to Christ. Hence the interpretation “ deadly danger ” (so de Wette, Wiesinger, van Oosterzee) is not sufficient. [71] Paul escaped from the danger impending over him, unhurt in body and soul (see on 2Ti 3:11 ), escaped as a conqueror in the eyes of the Lord, and hence he says: .

[69] Wolf: verb. indicat patronos et amicos, qui alios, ad causam dicendam vocatos, nunc praesentia sua, nunc etiam oratione adjuvare solebant. Graeci dicunt nunc , nunc , nunc . See further, in Rein, Rm . Privatrecht , p. 425; Schmann, Attisch. Recht , p. 708.

[70] Otto adopts an explanation to suit his opinion that this took place in Caesarea before Festus: “Judaism was the lion that panted for the apostle’s blood,” and from it the apostle was delivered when he appealed to the emperor, and Festus received the appeal.

[71] Hofmann: “His danger was a greater one, to lose before the tribunal his courage in confessing Christ. That he had escaped it, he owes thanks to God’s help.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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

Ver. 16. No man stood with me ] So that Paul might have said as Socrates did, , , My friends, I have never a friend. And as Plato, A friend is a very mutable creature, . Or, as he in Plautus, Ut cuique homini res parata est, firmi amici sunt. Si res lassae labant, itidem amici collabascunt.

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

16 .] In my first defence (open self-defence, before a court of justice, see reff. For a discussion of this whole matter, see the Prolegg. and Ellic.’s note. I will only remark here, that any other defence than one made at Rome , in the latter years of the Apostle’s life, is out of the question) no one came forward with me (“verbum indicat patronos et amicos, qui alios, ad causam dicendam vocatos, nunc prsentia sua, nunc etiam oratione (not in the time of Cicero, who clearly distinguishes, De Orat. ii. 74, between the orator or patronus , and the advocati : speaking of the former he says, ‘orat reus, urgent advocati ut invehamur, ut maledicamus, &c.’ But in Tacit. Annal. xi. 6, the orators are called advocati ) adjuvare solebant. Id Cicero, cap. 29, pro Sulla, adesse supplici , et cap. 14, pro Milone, simpliciter adesse dicit. Grci dicunt nunc , nunc , nunc .” Wolf. So Demosth., , 1369. 17, ), but all men deserted me: may it not be laid to their charge (by God: reff. . , , Thdrt.): but the Lord (Jesus) stood by me, and strengthened (‘ put strength in :’ a word especially used of and by our Apostle, reff.) me, that by my means the proclamation (of the Gospel) might be delivered in full measure (see on 2Ti 4:5 ) and all the Gentiles might hear (one is tempted, with Thdrt., al., to interpret this of his preservation for further missionary journeys (Thdrt. thinks this defence happened during his journey to Spain): but the spirit of the whole context seems to forbid this, and to compel us to confine this to the effect of the single occasion referred to, his acquittal before the ‘corona populi,’ in whose presence the trials took place: so Bengel “una spe occasio maximi est momenti: gentes quarum Roma caput.” And so Huther and Wiesinger, and in the main, De W.): and I was delivered from the mouth of the lion (the Fathers mostly understood this of Nero : so Chrys. Thdrt., Thl., c., Euseb., &c.: see Suicer, ii. p. 233. And Esth. (add.) 14:13, E. V., is quoted, “where Esther says concerning Artaxerxes, Put a word into my mouth .” Whitby: or, seeing that according to the chronology adopted by some, he was not in Rome at the time (see Prolegomena to Past. Epp. ii. 33), of his locum tenens, Helius Csareanus : so Pearson, Annales Paulini, p. 24, or of the Jewish accuser , as Wieseler, Chron. 2. p. 476. But these are hardly probable: nor again is it, that the Apostle was literally in danger of being thrown to wild beasts, and established his right as a Roman citizen to be exempted from that punishment (Bengel’s objection to this, ‘ex ore leonum diceret, si proprie bestias innueret,’ is of no force: as the popular cry ‘Christianos ad leonem’ shews: see also ref. Psalm, of which doubtless the words were a reminiscence): nor again is the idea (Calv., Ellic., al.), that the expression is figurative for great danger, the jaws of death , or the like: for the Apostle did not fear death, but looked forward to it as the end of his course, and certainly would not have spoken of it under this image. The context seems to me to demand another and very different interpretation. None stood with him all forsook him: but the Lord stood by him and strengthened him: for what? that he might witness a good confession , and that the might be expanded to the utmost. The result of this strengthening was, that he was delivered : he was strengthened, witnessed a good confession, in spite of desertion and discouragement . Then let us pass on to his confidence for the future, the expression of which is bound on to this sentence by , indicating the identity of God’s deliverance, and indicating the generalization of the danger of which this was a particular case . And how is the danger generally described? as : and it is implied that the falling into such danger would preclude him from enduring to Christ’s heavenly kingdom. It was then an from which he was on this occasion delivered. What ? The falling into the power of the tempter ; the giving way, in his own weakness and the desertion of all, and betraying the Gospel for which he was sent as a witness. The lion then is the devil ; , 1Pe 5:8 ).

Fuente: Henry Alford’s Greek Testament

2Ti 4:16-18 . I have spoken of my present loneliness. Yet I have no justification for depression; for since I came to Rome I have had experience, at my preliminary trial, that God is a loyal protector when earthly friends fail. And so I have good hope that He will bring me safe through every danger to His heavenly kingdom.

Fuente: The Expositors Greek Testament by Robertson

2Ti 4:16 . The reference in my first defence seems at first sight somewhat uncertain, since 2Ti 4:17 states the issue of that “defence” to have been that “the message was fully proclaimed, and all the Gentiles heard it”. This would agree with the circumstances of the trials before Felix and Festus, a direct result of which was that Paul was enabled to “bear witness also at Rome” (Act 23:11 ). On this view, the apostle would be recalling a signal past instance in which God had overruled evil for good. On the other hand, it is a fatal objection to this reference of the phrase that when he was at Csarea he seems to have been kindly treated by his friends as well as by the officials. And, moreover, the sentence reads like a piece of fresh information. This latter consideration is also an argument against referring it to the first Roman imprisonment (as Euseb. H. E . ii. 22), though the very similar sentiments of Phi 1:12-13 , render the identification plausible. But in this latter case again the language of Philippians has no traces of forsakenness. We decide therefore that St. Paul is here referring to the preliminary investigation ( prima actio ) which he underwent after he arrived at Rome a prisoner for the second time, and which resulted in his remand. He was now writing to Timothy during the interval between his remand and the second, and final, trial. But if we thus explain “my first defence,” how are we to interpret , . . .? The explanation will be suggested by a comparison of such passages as Rom 15:19 , “From Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ”; Col 1:23 , “The gospel which was preached in all creation”. We annex a territory by the mere act of planting our country’s flag on a small portion of its soil; so in St. Paul’s thought a single proclamation of the gospel might have a spiritual, almost a prophetical, significance, immeasurably greater than could be imagined by one who heard it. “Una spe occasio maximi est momenti” (Bengel). It is to be noted too that and refer to the occasion of the “first defence,” and St. Paul does not say that the Lord set him free; so that we are obliged to explain , . . . of St. Paul’s bold assertion of his faith in Christ on that occasion, which however was a public one, not like his previous private teaching to those who came to him “in his own hired dwelling” (Act 28:30 ).

: adfuit (Vulg.), supported me as “advocatus” . The verb is used of appearing in a court of justice in reff. It simply means to come or arrive in 1Co 16:3 . This complaint is difficult to reconcile with 2Ti 4:21 . Perhaps here St. Paul is referring to old friends on whom he had a special claim.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Ti 4:16-18

16At my first defense no one supported me, but all deserted me; may it not be counted against them. 17But the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion’s mouth. 18The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.

2Ti 4:16 “At my first defense” From this Greek term, apologia, we get the English word “apology.” It was used in the sense of a legal defense (cf. Act 19:33; Act 22:1; Act 26:1-2; Act 26:24). Paul defended, explained, and proclaimed the gospel in several legal settings, both in Palestine and Rome (cf. Act 9:15).

“no one supported me, but all deserted me” This may explain 2Ti 4:10. As fear melted the hearts of Jesus’ followers after His arrest, so too, Paul’s helpers began to become fearful and they deserted him (i.e., Demas).

In the Roman court system of Paul’s day there was a preliminary investigation of the charges before the formal trial took place. Apparently in this legal procedure no one testified on Paul’s behalf.

There is a Greek variant related to the tense of the verb.

1. imperfect MSS A, C, D2,3, F, G, L

2. aorist MSS , D* (in the UBS4 text)

Bruce Metzger’s textual commentary (p. 649) mentions that this same confusion is found in 2Ti 4:10; 2Ti 4:13; 2Ti 4:20.

“may it not be counted against them” Paul reflects Jesus’ words from the cross (cf. Luk 23:34) and Stephen’s words in Act 7:60, but notice also the accountability phrase of 2Ti 4:14.

2Ti 4:17 “the Lord stood with me” Jesus promised to be with us in Mat 28:20. The same verb is used of Paul being encouraged by a supernatural presence in Act 23:11; Act 27:23 (also notice Act 18:9).

“and strengthened me” Paul often speaks of Christ strengthening him (cf. Eph 3:16; Php 4:13; Col 1:11; 1Ti 1:12; 2Ti 2:1).

“the proclamation might be fully accomplished” Paul was sent as an Apostle to the Gentiles (cf. Act 9:15; Act 22:21; Act 23:11; Act 26:17; Rom 1:5; Rom 11:13; Rom 15:16; Gal 1:16; Gal 2:7; Eph 3:1-8; 1Ti 2:7).

“I was rescued out of the lion’s mouth” Since Paul, as a Roman citizen, could not be given to be killed by wild beasts, this could be an OT idiom for (1) God delivering believers from their enemies or (2) God delivering them from death. Read Psa 7:2; Psa 22:21; Psa 35:17. Possibly Paul’s first trial ended without a verdict.

Several times in the NT people are described as animals.

1. Mat 10:16

a. believers sheep, snakes, and doves

b. unbelievers wolves

2. Luk 13:32 Herod as a fox

3. Mat 15:26-27; Php 3:2; 2Pe 2:22; Rev 22:15 dogs used for Gentiles, false teachers, unbelievers

2Ti 4:18 “the Lord” In this verse (and 2Ti 4:14), this could refer to YHWH, but in 2Ti 4:17 (and 2Ti 4:1) it refers to Jesus. Jesus is the best option for all the occurrences in chapter 4.

NASB”rescue me from every evil deed”

NKJV”deliver me from every evil work”

NRSV”rescue me from every evil attack”

TEV”rescue me from all evil”

NJB”rescue me from all evil attempts on me”

Paul knew that the Lord was with him, for him, and in him. He also realized that human opposition had a Satanic or demonic origin (cf. Eph 6:10-19). The proclamation of the gospel is always accompanied by evil opposition!

This phrase is all the more striking and paradoxical when it occurs so close to Paul’s execution!

“will bring me safely to His heavenly kingdom” See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at 2Ti 3:1.

“to Him be glory forever and ever” Paul often breaks into doxologies of praise (i.e., two good examples, Rom 11:36; Eph 3:14-21).

“Amen” See Special Topic at Tit 2:12.

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

answer = defence. See Act 22:1.

no man = no one. Greek. oudeis.

stood with. Greek. sumparoginomai. Only here and Luk 23:48.

pray, &c. = may it not.

not. App-106.

laid to their charge = reckoned to them.

Fuente: Companion Bible Notes, Appendices and Graphics

16.] In my first defence (open self-defence, before a court of justice, see reff. For a discussion of this whole matter, see the Prolegg. and Ellic.s note. I will only remark here, that any other defence than one made at Rome, in the latter years of the Apostles life, is out of the question) no one came forward with me (verbum indicat patronos et amicos, qui alios, ad causam dicendam vocatos, nunc prsentia sua, nunc etiam oratione (not in the time of Cicero, who clearly distinguishes, De Orat. ii. 74, between the orator or patronus, and the advocati: speaking of the former he says, orat reus, urgent advocati ut invehamur, ut maledicamus, &c. But in Tacit. Annal. xi. 6, the orators are called advocati) adjuvare solebant. Id Cicero, cap. 29, pro Sulla, adesse supplici, et cap. 14, pro Milone, simpliciter adesse dicit. Grci dicunt nunc , nunc , nunc . Wolf. So Demosth., , 1369. 17, ), but all men deserted me: may it not be laid to their charge (by God: reff. . , , Thdrt.): but the Lord (Jesus) stood by me, and strengthened (put strength in: a word especially used of and by our Apostle, reff.) me, that by my means the proclamation (of the Gospel) might be delivered in full measure (see on 2Ti 4:5) and all the Gentiles might hear (one is tempted, with Thdrt., al., to interpret this of his preservation for further missionary journeys (Thdrt. thinks this defence happened during his journey to Spain): but the spirit of the whole context seems to forbid this, and to compel us to confine this to the effect of the single occasion referred to,-his acquittal before the corona populi, in whose presence the trials took place: so Bengel-una spe occasio maximi est momenti: gentes-quarum Roma caput. And so Huther and Wiesinger, and in the main, De W.): and I was delivered from the mouth of the lion (the Fathers mostly understood this of Nero: so Chrys. Thdrt., Thl., c., Euseb., &c.: see Suicer, ii. p. 233. And Esth. (add.) 14:13, E. V., is quoted, where Esther says concerning Artaxerxes, Put a word into my mouth . Whitby:-or, seeing that according to the chronology adopted by some, he was not in Rome at the time (see Prolegomena to Past. Epp. ii. 33), of his locum tenens, Helius Csareanus: so Pearson, Annales Paulini, p. 24,-or of the Jewish accuser, as Wieseler, Chron. 2. p. 476. But these are hardly probable: nor again is it, that the Apostle was literally in danger of being thrown to wild beasts, and established his right as a Roman citizen to be exempted from that punishment (Bengels objection to this, ex ore leonum diceret, si proprie bestias innueret, is of no force: as the popular cry Christianos ad leonem shews: see also ref. Psalm, of which doubtless the words were a reminiscence): nor again is the idea (Calv., Ellic., al.), that the expression is figurative for great danger,-the jaws of death, or the like: for the Apostle did not fear death, but looked forward to it as the end of his course, and certainly would not have spoken of it under this image. The context seems to me to demand another and very different interpretation. None stood with him-all forsook him: but the Lord stood by him and strengthened him: for what? that he might witness a good confession, and that the might be expanded to the utmost. The result of this strengthening was, that he was delivered : he was strengthened, witnessed a good confession, in spite of desertion and discouragement. Then let us pass on to his confidence for the future, the expression of which is bound on to this sentence by , indicating the identity of Gods deliverance,-and indicating the generalization of the danger of which this was a particular case. And how is the danger generally described? as : and it is implied that the falling into such danger would preclude him from enduring to Christs heavenly kingdom. It was then an from which he was on this occasion delivered. What ? The falling into the power of the tempter; the giving way, in his own weakness and the desertion of all, and betraying the Gospel for which he was sent as a witness. The lion then is the devil; , 1Pe 5:8).

Fuente: The Greek Testament

2Ti 4:16. , in the first) (defence). It was now therefore the second; and at it he wishes Timothy to be present with him, and is confident that the Lord will stand by him, that he may overcome.-) The indicates that they were in no great danger.-[17], forsook) from fear.- , may it not be laid to their charge) The greatness of the sin is hereby implied, as well as the wish of Paul: the , to them (to their charge), as being put before the verb, intimates, that it will be laid to the charge of those who had deterred the godly from standing by him.[18]

[17] , all) Lamentable to hear.-V. g.

[18] That is to say, the is emphatic, being put first, May it not be laid to their charge, to the charge of the godly who were intimidated: implying, that will be sure to be laid to the charge of those who intimidated them.-ED.

Fuente: Gnomon of the New Testament

2Ti 4:16

At my first defence no one took my part,-At this first reply to the charges made against him in his trial, none stood firmly by him. [Accustomed to refer to his high spiritual privileges, he speaks but little, and never in details of the outward incidents of his life. They did not belong to the worlds passing show, to the things which were seen and rapidly passing away. Two vivid touches alone reveal to us the nature of the occasion. One is the shameful fact that not a single friend had the courage to stand by his side. He had to defend himself singlehanded. No advocate would plead his case or speak a word in his favor.]

but all forsook me:-[The position of Paul, a well-known leader of the Christians in the year A.D. 66-67, was a critical one, and the friend who dared to stand by him would be in great danger. After the great fire in Rome (A.D. 64), the Christians were looked upon as the enemies of the state, and were charged as the authors of the terrible disaster. Nero, to avert suspicion from himself, accused the Christians of the awful deed. And as a consequence a very great multitude of Christians were subjected to terrible sufferings and death. It is possible that Paul was eventually accused and arrested as implicated in this crime and brought to Rome. But Paul, conscious of his own great peril, knew well that to stand by him now, implicated as he was in this network of false accusations, would be a service of the greatest danger to the Christians.]

may it not be laid to their account.-So he pleads for these weak, unnerved Christians, who, through no ill will to the cause of Christ, but solely from timidity, had deserted him, remembering, no doubt, the Lord Jesus, who, too, in his hour of deadly peril, had been forsaken, said: Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone. (Joh 16:32.) But like the Master who proceeded to say, I am not alone, because the Father is with me, so Paul said to Timothy.

Fuente: Old and New Testaments Restoration Commentary

answer: Act 22:1, Act 25:16, 1Co 9:3, 2Co 7:11, Phi 1:7, Phi 1:17, 1Pe 3:15,*Gr.

no: 2Ti 4:10, 2Ti 1:15, Psa 31:11-13, Mar 14:50, Joh 16:32

I pray: Act 7:60

Reciprocal: Gen 28:12 – ladder 2Ch 24:22 – The Lord Job 6:21 – ye see Job 19:13 – put my brethren Psa 27:10 – the Lord Psa 69:20 – but there Psa 94:17 – Unless Psa 142:4 – but there was Pro 25:19 – General Pro 29:25 – fear Ecc 4:1 – they had Jer 15:20 – for Dan 6:20 – able Mat 10:18 – be Mat 14:30 – when Mat 24:10 – shall many Mat 26:56 – Then Mar 4:17 – when Mar 14:27 – All Luk 21:15 – which Act 9:15 – and kings Act 25:21 – had Act 26:17 – Delivering Act 27:24 – thou Rom 5:4 – and experience Rom 8:35 – shall tribulation Phi 2:21 – all 2Ti 1:12 – the which

Fuente: The Treasury of Scripture Knowledge

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 4:16. First answer means Paul’s first defense before Caesar’s court. It may be learned by history as well as by Act 28:30, that when Paul arrived in Rome from Caesarea, he was turned over to the Roman authorities who placed him in chains, but permitted him to live in a house which he rented. After this two-year period he was released, and traveled out among the churches a short while, then came back to Rome and was again arrested and brought before the court and made his own defense (called his first answer in our verse), but was not further punished as yet. (See next verse.) He was still held in chains and was soon to be condemned to die. It was at this first answer that all his associates deserted him or failed to stand by him. He was unresentful over it, though, and prayed God not to hold it against them.

Fuente: Combined Bible Commentary

2Ti 4:16. At my first answer. The words point to a formal defence or apology before some tribunal, probably at a first hearing of his cause in his second Roman imprisonment.

No one stood with me. The Greek word is more or less technical. No one was with him as an advocate. He could not pay for such help, and there were none to volunteer it. He was allowed to stand before the judge alone, as a man who had no friends.

I pray God. The Greek is simply optative, May it not be laid. The prayer came doubtless from the depth of his soul, but the fact that he uttered it at all shows how deep a wound the desertion had inflicted.

Fuente: A Popular Commentary on the New Testament

Our apostle here complains of the timorousness of weak Christians in their carriage towards him, at his first appearing before Nero the emperor of Rome, or some of his officers; they deserted him, they all deserted him, very few durst own him. But this was out of weakness and timorousness, not our of maliciousness, as Alexander in the former verse; therefore, St. Paul prays for them. That God would not lay it to their charge, but pity and pardon their infirmity.

Learn hence, How hard it will go with the holiest of saints, if God should lay but one sin, though a sin of infirmity, to their charge; it would sink them to the lowest hell.

Lord! how sad must it then be to have the sins of the wicked man’s whole life charged upon him!

Learn, 2. That the holiest servants of God, in a suffering hour, may and must expect to be left alone, forsaken of all their friends, none daring to open their mouth, and speak a word for them: The apostle met with it here, and a greater than he before him; when Christ was apprehended, all the disciples forsook him, and fled.

Fuente: Expository Notes with Practical Observations on the New Testament

The Lord Stood with Paul

Though we do not know precisely when he made his first answer to the charges pressed against him, it is sad to hear this great man of God had not one friend to stand by him at that time. It appears the friends who refused to stand with Paul were afraid, so the apostle prayed the great judge would not hold it against them ( 2Ti 4:16 ).

Despite having no man to stand beside him, Paul was not alone. The Lord stood with his aged apostle just as he promised he would ( Mat 10:19-20 ; Mat 28:18-20 ). In fact, he gave him strength to go through the first defense. Ironically, his enemies had placed him in a position, with the Lord’s help, to present the gospel to a large audience of Gentiles as they listened to the trial in the forum. Those assembled might well have come from all over the known world. Though Paul soon expected to die, he had already been delivered by the Lord from a severe trial. Like the apostle, all Christians can confidently say the Lord will deliver them out of every trial because death could not hold our King ( Rom 8:28-39 ; 1Th 4:13-18 )! Only a Christian can think of death as a means of victory. When his tormentors at last succeeded in getting him executed, they gave Paul his longed for opportunity to go home ( 2Ti 4:17-18 ; Php 1:23 ; 2Co 5:8-9 ).

Fuente: Gary Hampton Commentary on Selected Books

2Ti 4:16. At my first answer , apology, or defence, before the emperor, or, as is more generally thought, the prefect of the city in his absence; no man None of the Christians here at Rome; stood Appeared in court; with me, but all Either through treachery or cowardice; forsook me Many circumstances make it astonishing that Paul should have been deserted by the Christians at Rome in this extremity. When he wrote his epistle to the church there, which must have been almost ten years before this, he speaks of their faith as celebrated through the world, Rom 1:8. He salutes a vast number of illustrious persons by name, and mentions many of them as his particular friends, Rom 16:3-15; and we may assure ourselves that during the two years he spent there in his hired house, when access was granted to all that desired it, the number, and probably the zeal of the Christian converts would be greatly increased, as indeed he expressly assures the Philippians that it was, and that some of Cesars palaces were added to them, Php 1:12; Php 4:22. How then did it happen that he was thus forsaken? The true answer seems to be, that the cruel persecution which Nero had raised against the Christians at Rome, (in which they were worried in the skins of wild beasts, wrapped up in pitched clothes, and then chained to stakes, and set on fire to give light in the streets by night,) had taken place before this; and it is probable that many of the excellent persons above mentioned had suffered death for their religion; and that others, according to our Lords advice, had retired to a distance from Rome, while some were so terrified that they concealed themselves; or at least had not courage to appear with him before the tribunal. For these last mentioned the apostle prays, May it not be laid to their charge He was sensible of the danger to which his friends would have exposed themselves by appearing with him at his trial; he knew likewise the infirmity of human nature; and therefore he made great allowance for their yielding in such circumstances, and prayed that they might be forgiven, as Christ prayed his Father to forgive those who crucified him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 16

At my first answer; before the tribunal at Rome.

Fuente: Abbott’s Illustrated New Testament

Week 13

2Ti 4:16-22

A FAITHFUL SERVANT IS STRENGTHENED

16 At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge. 17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the lion. 18 And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen. 19 Salute Prisca and Aquila, and the household of Onesiphorus. 20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 22 The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen.

“At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge.”

Evidently there was much disagreement with Paul’s rebuke of Alexander. Isn’t that the way it often turns out – take a stand for God and you stand alone. Not at all uncommon in our own day.

We were in a church were there was a young man living in sin. The pastor approached his board about church discipline and was fought tooth and nail. He finally brought the issue to the congregation and again there was little cooperation. The mans sister stood in the congregational meeting and pleaded with the church to take steps of discipline finally after another chance to change they did discipline the man.

Paul’s forgiving spirit is of great note. He may have had some understanding of why others didn’t stand with him even though they should have. We should find forgiveness in our heart for those that wrong us – sometimes seeing the situation from their view point helps.

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

B. Paul’s preliminary hearing in court 4:16-18

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

Customarily under Roman law accused prisoners underwent a preliminary hearing before their trial. At this hearing, witnesses could speak on behalf of the accused. In Paul’s case no one had come to his defense. This was probably because when Rome burned in July of A.D. 64 Nero blamed the Christians, and from then on it was dangerous to be a known Christian in Rome. Neither local Christians nor Paul’s fellow workers were willing to stand with the apostle (cf. Mat 26:56). Paul hoped the Lord would not hold their failure against them (cf. Psa 32:2; Luk 23:34).

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

Chapter 37

THE APOSTLE FORSAKEN BY MEN BUT STRENGTHENED BY THE LORD-THE MISSION TO THE GENTILES COMPLETED THE SURE HOPE AND THE FINAL HYMN OF PRAISE. – 2Ti 4:16-18

THERE is a general agreement at the present time that Eusebius is in error, when, in a well-known passage in his “Ecclesiastical History” (II 22:2-7), he refers this “first defense” and the “deliverance out of the lions mouth” to the first Roman imprisonment and the release which put an end to it, probably A.D. 63. The deliverance does not mean release from prison following upon acquittal, but temporary rescue from imminent danger. Eusebius makes a second mistake in this chapter which is the result of the first error; but an avoidance of the second would have preserved him from the first. He says that the Apostle shows in the Second Epistle to Timothy that only Luke was with him when he wrote, but at his former defense not even he. Now during the first Roman imprisonment St. Paul was not alone, and One of the persons who was with him was Timothy himself, as we see from the opening of the letter to the Philippians. It is, therefore, highly improbable that the Apostle would think it worth while to tell Timothy what took place at the trial which ended the first imprisonment, seeing that Timothy was then in Rome. And even if Timothy had left Rome before the trial came on, which is not very likely, he would long since have heard what took place, both from others and from the Apostle himself. It is obvious that in the present passage St. Paul is giving his disciple information respecting something which has recently taken place, of which Timothy is not likely to have heard.

The value of the witness of Eusebius is not, however, seriously diminished by this twofold mistake. It is clear that he was fully convinced that there were two Roman imprisonments; one early in Neros reign, when the Emperor was more disposed to be merciful, and one later; and that he was convinced of this on independent grounds, and not because he considered that the genuineness of the Pastoral Epistles would be untenable without the hypothesis of a second imprisonment.

Another confirmation of the view of Eusebius is found in the statement respecting Trophimus, that Paul had left him sick at Miletus It is impossible to place the Apostle at Miletus with Trophimus prior to the first imprisonment. Consequently some who deny the second imprisonment, and yet maintain the genuineness of this letter, resort to the desperate method of making the verb to be third person plural instead of first person singular ( or ) and translating “Trophimus they left at Miletus sick.”

“At my first defense no man took my part, but all forsook me.” He had no patranus, no advocatus, no clientela. Among all the Christians in Rome there was not one who would stand at his side in court either to speak on his behalf, or to advise him in the conduct of his case, or to support him by a demonstration of sympathy. The expression for “no one took my part” ( ) literally means “no one came to my side,” or “became present on my behalf.” The verb is specially frequent in the writings of St. Luke. And the word which is rendered “forsook” () is still more graphic. It signifies, “leaving a person in a position,” and especially in a bad position; leaving him in straits. It is almost the exact counterpart of our colloquial phrase “to leave in the lurch.” St. Paul uses it elsewhere of those who with him are “pursued, but not forsaken”. {2Co 4:9} And both St. Mark and St. Luke, following the LXX, use it in translating Christs cry upon the cross: “Why hast thou forsaken Me?” Hence it signifies not merely desertion () but desertion at a time when help and support are needed.

What is the meaning of the “all?” “All forsook me.” Does it include Luke, whom he has just mentioned as being the only person with him? And, if so, is it meant as an indirect reproach? Some would have it that we have here an indication of the spurious character of the letter. The forger is unable consistently to maintain the part which he has assumed. In writing, “all forsook me” he has already forgotten what he has just written about Luke: and he forgets both statements when a few lines further on he represents Eubulus, Pudens, Linus, Claudia, and others as sending greetings.

But, like so many of these objections, this criticism turns out, when reasonably examined, to be an argument for the genuineness of the letter. These apparent inconsistencies are just the things which a forger could and would have avoided. Even a very blundering forger would have avoided three glaring contradictions in about thirty lines: and they are glaring contradictions, if they are interpreted as they must be interpreted for the purposes of this criticism. “Only Luke is with me.” “Every one has forsaken me.” “All the brethren salute thee.” Any one of these statements, if forced to apply to the same set of circumstances, contradicts the other two. But then this meaning, is forced upon them, and is not their natural meaning: and these are just the apparent inconsistencies which the writer of a real letter takes no pains to avoid, because there is not the smallest danger of his being misunderstood.

“All forsook me” is exactly a parallel to “all that are in Asia turned away from me”. The “all” in both cases means “all who might have been expected to help.” It refers to those who could have been of service, who in many cases had been asked to render service, by being witnesses in Pauls favor and the like, and who abstained from doing anything for him. The Apostles “first defense” probably took place some weeks, or even months, before the writing of this letter. From our knowledge of the delays which often took place in Roman legal proceedings, there would be nothing surprising if a whole year had elapsed since the first opening of the case. It is quite possible, therefore, that at the time when it began St. Luke was not yet in Rome, and consequently had no opportunity of aiding his friend. And it is also possible that he was not in a position to render any assistance, however anxious he may have been to do so. There is no reason whatever for supposing that the Apostle includes him among those for whom he prays that God will forgive them their desertion of him, even as he himself forgives it.

Nor is there any contradiction between “Only Luke is with me,” and the salutations sent by Eubulus and others. There were various members of the Church in Rome who occasionally visited St. Paul in his imprisonment, or at least kept up a certain amount of communication with him. But Luke was the only outsider who was with him, the only one who had come to him from a distance and been both able and willing to remain with him. Others both in Rome and from other Churches had paid visits to the prisoner; but they had been unable or unwilling to stay with him. Luke was the only person who had done that. Therefore the fact that various Roman Christians were ready to send greetings to Timothy is in no way inconsistent with the special commendation bestowed upon St. Luke for being his friends sole companion in prison.

For the cowardly or unkind abstention of the rest the Apostle has no stronger word of condemnation than “may it not be laid to their account.” No one knew better than himself how weak-hearted many of these disciples were, and how great were the dangers of his own position and of all those who ventured to associate themselves with him. It was otherwise in his first imprisonment. Then Nero was not quite the monster that he had since become. At that time the burning of Rome had not yet taken place, nor had the cruel outcry against the Christians, of which the conflagration was made the occasion, as yet been raised. It was quite otherwise now. To be known as a Christian might be dangerous; and to avow oneself as the associate of so notorious a leader as Paul could not fail to be so. Therefore, “May it not be laid to their account” ( ). This is the very spirit which the Apostle himself years before had declared to be a characteristic of Christian charity; “it taketh not account of evil” ( ): and of God Himself, Who in dealing with mankind, “lays not to their account their trespasses”” ( ). {1Co 13:5; 2Co 5:19}

“But,” in contrast to these timid friends, “the Lord stood by me and strengthened me.” Christ did not desert His faithful servant in the hour of need, but gave him courage and strength to speak out bravely before the court all that it was right that he should say. The contrast which the Apostle here makes between the many who forsook him and the One who stood by him reminds us of a similar contrast made by the Lord Himself. “Behold, the hour cometh, yea is come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me”. {Joh 16:32} In this respect also the saying remains true “A servant is not greater than his lord”; {Joh 15:20} and Apostles must expect no better treatment than their Master received. If they are deserted by their disciples and friends in the hour of danger, so also was He. But in each case those who are deserted are not alone, because, although human help fails, Divine support is always present.

“The Lord” in this passage, both here and a few lines further on, means Christ rather than the Father. This is in accordance with St. Pauls usage. “Lord” here has the article (): and when that is the case it commonly means Jesus Christ. {comp. 2Ti 2:7; 2Ti 2:14; 2Ti 2:22; 2Ti 3:9; 2Ti 4:14; 2Ti 4:22; 1Ti 1:2; 1Ti 1:12; 1Ti 1:14; 1Ti 6:3; 1Ti 6:14; 1Co 4:5; 1Co 6:13; 1Co 7:10; 1Co 7:12; 1Co 7:34} etc., etc. In Titus the word does not occur. Where “Lord” has no article in the Greek () St. Paul usually means God and not Christ. Some would assert that, excepting where he quotes from the Old Testament, {1Co 10:26} this usage is invariable; but that is probably too sweeping an assertion. Nevertheless, there is no reason for doubting that in this passage “the Lord” means Jesus Christ. We may compare our own usage, according to which “our Lord” almost invariably means Christ, whereas “the Lord” more commonly means God the Father.

The word for “strengthen” () means literally “to infuse power into” a person. It is one of which the Apostle is rather fond; and outside his writings it occurs in the New Testament only in the Acts and in Hebrews, once in each. {Rom 4:20; Eph 6:10; Php 4:13; 1Ti 1:12; 2Ti 2:1} It is worth while to compare the passage in which he speaks to Timothy of Christ having given him power to turn to Him and become His servant; and still more the passage in which, during his first Roman imprisonment, he tells the Philippians “I can do all things in Him that strengtheneth me.” The same thing was true in the second imprisonment.

The special purpose for which Christ stood by His Apostle and put strength and power into him is stated. “That through me the message might be fully proclaimed, and that all the Gentiles might hear.” Those who follow Eusebius in the mistake of supposing that the “first defense” refers to the trial which ended in St. Pauls release after the first imprisonment, understand this proclamation of the message to the Gentiles as referring to the missionary work which St. Paul was enabled to do during the few years of interval (cir . A.D. 63-66) before he was again arrested. But if the proclamation of the message took place in consequence of the Apostles release, then it would have been placed after, and not before, the mention of deliverance out of the mouth of the lion. It is not said that he was delivered in order that through him the message might be proclaimed, but that he was strengthened in order that it might be proclaimed. And the special strengthening by Christ took place in reference to the first hearing of the case in court, when all human friends forsook him, while Christ stood by him. It was in court, therefore, that the proclamation of the message was made, and that through the instrumentality of the Apostle the preaching of the Gospel reached its culmination ( ). This was the climax; -that in the metropolis of the world, in open court, before the imperial tribunal, the Gospel proclamation should be made with all solemnity and power. It is quite possible that this event, which the Apostle of the Gentiles regards as the completing act of his own mission and ministry, took place in the forum itself. Here Tiberius had caused a tribunal to be erected for causes which he had to hear as Emperor. But Claudius sometimes heard such cases elsewhere; and his successors probably followed his example. So that in the reign of Nero we cannot be certain that such a case as St. Pauls would be heard in the forum. But at any rate it would be held in a court to which the public had access; and the Roman public at this time was the most representative in the world. The Apostle is fully justified, therefore, in the language which he uses. This opportunity and power were granted “in order that through me the message might be fully proclaimed, and that all the Gentiles might hear.” In that representative city and before that representative audience he preached Christ; and through those who were present and heard him the fact would be made known throughout the civilized world that in the imperial city and before the imperial bench the Apostle of Christ had proclaimed the coming of His Kingdom.

And the result of it was that he was “delivered out of the mouth of the lion.” This was a second consequence of the Lords standing by him and strengthening him. He was enabled to speak with such effect, that the sentence of condemnation, which had been feared, was for the present averted. He was neither acquitted nor convicted; but the court, being unable to arrive at a satisfactory decision, granted an extension of time (ampliatio); that is, an adjournment. In technical phraseology the actio prima ended in a verdict of non liguet, and an actio secunda became necessary; and as this second trial might have a similar result, the amount of delay that was possible was almost boundless.

To ask who is meant by the lion is a futile question. Whom did the Psalmist mean by the lion, when he prayed “Save me from the lions mouth?” {Psa 22:21} He meant no one by the lion; but by the lions mouth he meant some great and imminent danger. And that is what we must understand here. All kinds of gratuitous conjectures have been made by those who have insisted on identifying the lion; -the lion of the amphitheatre, to whom the Apostle might have been thrown, had he been condemned; the Emperor Nero, or, as he was possibly in Greece at this time, his prefect and representative Helius; or, the chief accuser; or again, Satan, whom St. Peter describes as “a roaring lion.” All these are answers to a question which does not arise out of the text. The question is not, “Who is the lion?” but, “What is the meaning of the lions mouth?” And the answer to that is, “a terrible danger,” and especially “peril of death.”

The goodness of the Lord does not end with this welcome, but temporary deliverance. “The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom,” Pauls enemies are not likely to be idle during the extension of time granted by the court. They will do their utmost to secure a sentence of condemnation at the second hearing of the case, and thus get the man whom they detest removed from the earth. Whether they will succeed in this or not, the Apostle does not know. But one thing he knows; – that whatever is really evil in their works against him will be powerless to harm him. The Lord will turn their evil into good. They may succeed in compassing his death. But, even if they do so, the Lord will make their work of death a work of salvation; and by the severing of the thread which still binds Paul to this life “will save him unto,” that is, will translate him safe into, “His heavenly kingdom.”

It is utterly improbable that by “every evil work,” St. Paul means any weakness or sin into which he himself might be betrayed through want of courage and steadfastness. Even if the lions mouth could mean Satan, this would not be probable; for it would be Satans attacks from without, by means of opposition and persecution, and not his attempts from within by means of grievous temptations, that would be meant. What is said above about Alexander the coppersmith shows what kind of “evil” and what kind of “works” is intended in “every evil work.” The expression evidently refers to the machinations of Pauls enemies.

It is also highly improbable that “will save me unto His heavenly kingdom.” means “will keep me alive until He returns in glory.” There was a time when the Apostle expected, like most other Christians of that day, to live to behold the second coming of Christ. But what we have already seen in this Epistle shows that in St. Pauls mind that expectation is extinct. He no longer thinks that he will be one of those “that are alive, that are left unto the coming of the Lord”; {1Th 4:15; 1Th 4:17} that he will be among the living, who “shall be changed,” rather than among the dead, who “shall be raised” at the sounding of the last trump. {1Co 15:53} He does not repeat, what seems almost to have been a familiar watchword among the Christians of that day, – “Maranatha”; “the Lord is at hand”. {1Co 16:22; Php 4:5} On the contrary, it is his own hour that is at hand: “I am already being offered, and the time of my departure is come.” He is fully persuaded now that he will not live to see Christs return in glory; and he does not expect that return to come speedily; for, as we have seen, one of his chief anxieties is that there should be a permanently organized ministry in the Churches, and that provision should be made for handing on the faith intact from generation to generation. {Tit 1:5; 2Ti 2:2} There can be little doubt, therefore, that when the Apostle expresses a conviction that the Lord will save him unto His heavenly kingdom, he is not expecting to reach that kingdom without first passing through the gate of death. What he is sure of is this, -that the evil works of his adversaries will never be allowed to prevent him from reaching that blessed resting place. Christs kingdom is twofold; He has a kingdom on earth and a kingdom in heaven. The saints who are in the kingdom on earth are still exposed to many kinds of evil works; and the Apostle is persuaded that in his case such works will be overruled by the Lord to further his progress from the earthly to the heavenly kingdom.

“To whom be the glory forever and ever. Amen.”

If what was said above about “the Lord” is correct, then here we have a doxology which manifestly is addressed to Christ. It is possible that in Rom 9:5 and Rom 16:27 we have other examples, as also in Heb 13:21; but in all these three cases the construction is open to question. Here, however, there can be no doubt that “the glory forever and ever” is ascribed to the Lord Who stood by Paul at his trial and will deliver him. from all evil works hereafter; and the Lord is Jesus Christ. As Chrysostom pointedly remarks without further comment: “Lo, here is a doxology to the Son.” And it is word for word the same as that which in Gal 1:5 is addressed to the Father.

With these words of praise on his lips we take our leave of the Apostle. He is a wearied worker, a forlorn and all but deserted teacher, a despised and all but condemned prisoner; but he knows that he has made no mistake. The Master, Who seems to have requited His servant so ill, is a royal Master, Who has royal gifts in store. He has never failed His servant in this life, in which His presence, though but dimly reflected, has always brightened suffering; and He will not fail in His promises respecting the life which is to come. The Apostle has had to sustain him, not merely Divine truth wherewith to enlighten his soul, and Divine rules, wherewith to direct his conduct; he has had also a Divine Person, wherewith to share his life. He has kept the faith in the Divine truth; he has finished his course according to the Divine rules; yet these things he has done, not in his own strength, but in Christ Who lives in him. It is this gracious indwelling which made the victory that has been won possible; and it is this which gives it its value. The faith which has been kept is faith in Him Who is the Truth. The course which has been finished is according to Him Who is the Way. And the life which has been shared has been united with Him Who is the Life. That union will never end. It began here; and it will be continued throughout eternity in “the life which is life indeed.” And therefore, with a heart full of thankfulness to the Master Who has shared his sufferings and will share his bliss, he leaves us as his last address to Christ, “To Him be the glory forever and ever. Amen.”

Fuente: Expositors Bible Commentary