Exegetical and Hermeneutical Commentary of 2 Timothy 4:18
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.
18. And the Lord shall deliver ] The ‘and’ is omitted in the better mss. The Apostle for the last time ‘goes off abruptly’ at the word ‘deliver,’ and breaks into a final song of ‘faith, hope and love.’ The preposition after the verb is changed to suit the noun it goes with.
every evil work ] Substantially the same in reference as above, ‘the mouth of the lion’; ‘Fightings and fears within, without.’ It has been thought that the Apostle had the Lord’s Prayer in his mind, giving faith’s application of the clause ‘deliver us from the evil’; and if so it is interesting to observe his interpretation, not ‘from the evil one,’ masculine, but ‘from the evil,’ neuter. The phrase ‘his heavenly kingdom’ which does not occur elsewhere, and the ascription of the ‘glory,’ may also be a reminiscence of the doxology; which must in that case have been already in use, as an addition to the prayer. And this is what we should expect from its occurrence in Mat 6:13 in so large a proportion of mss. and versions; see Carr in loco.
preserve me unto ] lit. save me into, ‘bring me safe unto.’ Cf. 2Ti 2:25. The same construction is found in classical writers. Cf. Soph. Philoct. 311.
Fuente: The Cambridge Bible for Schools and Colleges
And the Lord shall deliver me from every evil work – He does not say from death, for he expected now to die; see 2Ti 4:6. But he was assured that God would keep him from shrinking from death when the hour approached; from apostasy, and from the manifestation of an improper spirit when he came to die.
And will preserve me unto his heavenly kingdom – So keep me from evil that I shall reach his heavenly kingdom; see 2Ti 4:8.
To whom be glory forever and ever – Paul was accustomed to introduce a doxology in his writings when his heart was full (compare Rom 9:5), and in no place could it be more appropriate than here, when he had the fullest confidence that he was soon to be brought to heaven. If man is ever disposed to ascribe glory to God, it is on such an occasion.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. And the Lord shall deliver me from every evil work] None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord shall deliver me from every evil work; faith riseth upon experiences, 1Sa 17:37,46; 2Co 1:10. By evil work may be understood any sin into which Paul might fall through temptation; or the evil works of others, designing mischief to the apostle. He expresseth his faith in this term or various signification, to learn us how to exercise our faith in God in an evil time, viz. believing that God will either deliver us from our danger, or from sinning by reason of our danger, for we have no foundation for out faith to believe that God will at all times keep us from evils of suffering.
And will preserve me unto is heavenly kingdom; and that he will save us, and preserve us, if not as to a temporal life, yet to a celestial, honourable, glorious inheritance.
To whom be glory for ever and ever. Amen; this is a usual form of giving praise to God, desiring all honour might be given to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. And the Lord shall, c.Hopedraws its conclusions from the past to the future [BENGEL].
will preserve meliterally,”will save” (Ps 22:21),”will bring me safe to.” Jesus is the Lord and theDeliverer (Phi 3:20 1Th 1:10):He saves from evil; He gives good things.
heavenly kingdomGreek,“His kingdom which is a heavenly one.”
to whom, &c.Greek,“to whom be the glory unto the ages of ages.” Thevery hope produces a doxology: how much greater will be thedoxology which the actual enjoyment shall produce! [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord shall deliver me from every evil work,…. From wicked and unreasonable men, and all their attempts upon him, and from all afflictions by them; not but that he expected afflictions as long as he was in the world, but he knew that God would support him under them; and in his own time and way deliver out of them; and at last entirely by death, when he should be no more attended with them; and from all the temptations of Satan, and his evil designs upon him, and from sin and iniquity; not that he expected to live free of Satan’s temptations, or without sin, but he believed that he should be kept from sinking under the former, and from being under the dominion of the latter; and should not be left to deny his Lord, desert his cause, blaspheme his name, and apostatize from him:
and will preserve [me] unto his heavenly kingdom, the ultimate glory and happiness of the saints in heaven; so called, both because of its nature and place, and to distinguish it from the church, which is Christ’s kingdom in this world, though it is not of it; and from his personal reign with his saints on earth, for the space of a thousand years; whereas this will be for ever: and unto this the apostle believed he should be preserved, as all the saints will be, notwithstanding the persecutions of the world, the temptations of Satan, and their own corruptions; for they are secured in an everlasting covenant, and in the hands of Christ; and have not only angels to encamp about them, and salvation, as walls and bulwarks to them, but God himself is a wall of fire around them, and they are kept by his power unto salvation: and besides, this heavenly kingdom is prepared for them, and given to them; they are chosen to be heirs and possessors of it; they are called unto it, and Christ is gone to receive it in their name, to prepare it for them, and will come again and introduce them into it:
to whom be glory for ever and ever, Amen: of the present deliverance, and of all others he had, or should receive, as well as of the provision of the heavenly kingdom for him, and of his preservation to it.
Fuente: John Gill’s Exposition of the Entire Bible
Will deliver me ( ). Future middle. Recall the Lord’s Prayer. Paul is not afraid of death. He will find his triumph in death (Php 1:21f.).
Unto his heavenly kingdom ( ). The future life of glory as in 1Cor 15:24; 1Cor 15:50. He will save (, effective future) me there finally and free from all evil.
To whom be the glory ( ). No verb in the Greek. Paul’s final doxology, his Swan Song, to Christ as in Rom 9:5; Rom 16:27.
Fuente: Robertson’s Word Pictures in the New Testament
Every evil work [ ] . Every design and attempt against him and his work. Ponhrov evil cannot be limited to evil on its active side. See on 1Co 5:13. The word is connected at the root with penesqai to be needy, and ponein to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. hJmera ponhra evil day, Eph 5:16; Eph 6:13 : elkov ponhron a grievous sore, Revelation 16 2.
Heavenly kingdom [ ] . The phrase N. T. o. Epouraniov heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1Co 6:9, 10; 1Co 14:50; Luk 13:29. In the same sense, kingdom of Christ and of God, Eph 5:5; kingdom of their Father, Mt 13:43; my Father ‘s kingdom, Mt 26:29; kingdom prepared for you, Mt 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2Pe 1:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the Lord shall deliver me from every evil work” (hrusetai me ho kurios apo pantos ergou ponerou) “The Lord will deliver me from every wicked work,” every Satan-designed work, to ultimate victory, 1Co 15:57-58; deliverance not from, but through evil and the presence of evil, 2Ti 4:6.
2) “And will preserve me unto his heavenly kingdom” (kai sosei eis ten basileian autou ten epouranion) “And he will even deliver (me) into his heavenly kingdom;” Jesus is the ultimate, complete, liberator, deliverer, Php_3:20; 1Th 1:10. Blessed preservation!!!
3) “To whom be glory for every and ever, Amen” (ho de doksa eis tous aionas ton aionon, amen) “To whom be the glory into the ages of the ages, Amen, so may it ever be,” Php_1:21; Eph 3:21. His kingdom is heavenly in nature and is to be brought, in its heavenly holy nature to subdue the earth, 1Co 15:24-26; Rev 20:14; Rev 5:9-10; Rev 11:15-17; Rev 19:6-10.
Fuente: Garner-Howes Baptist Commentary
18 And the Lord will deliver me from every evil work He declares, that he hopes the same for the future; not that he will escape death, but that he will not be vanquished by Satan, or turn aside from the right course. This is what we ought chiefly to desire, not that the interests of the body may be promoted, but that we may rise superior to every temptation, and may be ready to suffer a hundred deaths rather than that it should come into our mind to pollute ourselves by any “evil work.” Yet I am well aware, that there are some who take the expression evil work in a passive sense, as denoting the violence of wicked men, as if Paul had said, “The Lord will not suffer wicked men to do me any injury.” But the other meaning is far more appropriate, that he will preserve him pure and unblemished from every wicked action; for he immediately adds, to his heavenly kingdom, by which he means that that alone is true salvation, when the Lord — either by life or by death — conducts us into his kingdom.
This is a remarkable passage for maintaining the uninterrupted communication of the grace of God, in opposition to the Papists. After having confessed that the beginning of salvation is from God, they ascribe the continuation of it to freewill; so that in this way perseverance is not a heavenly gift, but a virtue of man. And Paul, by ascribing to God this work of “preserving us to his kingdom,” openly affirms that we are guided by his hand during the whole course of our life, till, having discharged the whole of our warfare, we obtain the victory. And we have a memorable instance of this in Demas, whom he mentioned a little before, because, from being a noble champion of Christ, he had become a base deserter. All that follows has been seen by us formerly, and therefore does not need additional exposition.
END OF THE SECOND EPISTLE TO TIMOTHY.
Fuente: Calvin’s Complete Commentary
(18) And the Lord shall deliver me from every evil work . . .Many commentators have explained these words as the expression of St. Pauls confidence that the Lord not only had, in the late trial, strengthened His servant, and given him courage to endure, but that He would watch over him in the future which still lay before him, and would preserve him from every danger of faint-heartedness, from every risk of doing dishonour to his Master; but such an interpretation seems foreign to the spirit in which St. Paul was writing to Timothy. In the whole Epistle there is not one note of fearnothing which should lead us to suspect that the martyr Apostle was fearful for himself. It readsdoes this last letter of the great Gentile teacherin many places like a triumphant song of death. It, therefore, appears unnatural to introduce into the closing words of the Epistle the thought of the Lords help in the event of the Apostles losing heart. Far better is it to supply after every evil work the words of the enemies, and to understand the deliverance which the Lord will accomplish for him, not as a deliverance from any shrinking or timidity unworthy of an apostle of the Lord, not even as a deliverance from the martyr-death, which he knew lay before him, but that through this very death, the Lord Jesus would deliver him from all weariness and toil, and would bring him safe into His heavenly kingdom. (See Psa. 23:4.) St. Paul before (Php. 1:23 had expressed a longing to come to Christ through death. He then bursts into an ascription of praise to that Lord Jesus Christ whom he had loved so long and so well, and who, in all his troubles and perplexities, had never left him friendless. For a similar ascription of glory to the Second Person of the ever blessed Trinity, see Heb. 13:21. (Comp. also Rom. 9:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Preserve me Whether from death, as at his first arraignment, or through death, as at his second. For the real preserve consists in securing his transit unto his heavenly kingdom. And so rich in both arraignments is St. Paul’s triumph, that he finishes his account of this first one with a doxology, as he had (in 2Ti 4:6-8) the second with a pean.
It seems surprising, at first, that while St. Paul is in prison and on trial for life for his Christianity any of his fellow Christian preachers should dare to visit and associate with him, bringing him aid and carrying his letters. But, similarly, Socrates in Athens while condemned as a false teacher was visited by his disciples in his prison and discoursed with them at length upon his philosophy. So Christian martyrs, subsequent to St. Paul, as St. Ignatius and Cyprian, were allowed visits and correspondence. The pagan satirist, Lucian, in the early half of the second century describes the career of a Christian itinerant in his day, named Peregrinus, and narrates the eager zeal of Christians in ministering to his wants in prison. “From early dawn old women, widows, and orphan children might be seen waiting about the doors of his prison; while their eminent men, by feeing the keepers, were allowed to pass the night with him in his prison Moreover, deputies came from certain cities of Asia from the Christian associations to assist, advise, and console the man. They show, indeed, incredible dispatch in any undertaking which would aid a common interest. Sums of money so large were contributed as to furnish no little revenue to Peregrinus.” The government seemed satisfied with destroying the apparent leader, expecting that his followers would come to nothing; and the immediate jailers were ready to grant privileges for a consideration.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ 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.’
Paul was quite confident in the delivering power of the Lord. He had delivered him, and He would deliver him again (compare 2Co 1:10). Whatever men might do to him, God would deliver him from all the evil that they planned and ‘save him (keep him safe) unto His heavenly Kingly Rule’. He would ‘keep what he had committed to Him against that Day’ (2Ti 1:12). He had no doubt about his eternal destiny. He was not here speaking about earthly deliverance, but about final deliverance, as ‘keep me safe unto His heavenly Kingly Rule’ makes clear. The certainty of it moved his soul, and he added, ‘to whom be the glory for ever and ever. Amen.’
Fuente: Commentary Series on the Bible by Peter Pett
2Ti 4:18. And the Lord shall deliver me “I do not indeed expect to be delivered, when I am called upon to make my second apology: but I am persuaded that the Lord will deliver me from every evil work; from all misbehaviour unworthy his sacred ministry; and that he will bring me safe unto his heavenly kingdom.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ti 4:18 . In the assured confidence of faith, the apostle adds to the word of hope: , for he knows that the Lord even if it be through death (2Ti 4:6 ) will bring him into His kingdom. is not equivalent to evil, as Luther translates it and Matthies explains it: “from every evil circumstance.” Taken in this sense, the thought would be quite irreconcilable with the apostle’s conviction in 2Ti 4:6 . Besides, in the N. T. never refers to merely external affliction; it denotes rather what is morally evil. Still it cannot here mean the evil work which the apostle might do (Chrysostom: ; Grotius: liberabit me, ne quid agam Christiano, ne quid Apostolo indignum; de Wette: “from all evil work which I might do through want of stedfastness, through apostasy, and the like;” so, too, Beza, Heydenreich, and others). It must be interpreted of the wicked works of the enemies of the divine word; only with this view is the verb appropriate, especially when combined with (Wiesinger, van Oosterzee, Hofmann). The apostle was still exposed to the attacks of the evil one, but he expresses the hope that the Lord would save him from them, so that they would do him no harm. Not, indeed, that he would not suffer the martyrdom he expected, but that through this he would come into the heavenly kingdom of the Lord, where there was prepared for him (2Ti 4:8 ).
] is a pregnant construction: he will save me and bring me into = (Heydenreich).
The expression does not occur elsewhere in the N. T.; but the idea is thoroughly apostolic and Pauline. For though Paul often calls Christ’s kingdom a future one, Christ is also present to him as , whose , therefore, is also a present one. [72] The context points to this meaning here. In Phi 1:23 , Paul expresses the longing to come to Christ through death ; here he expresses the hope that the Lord would remove him into His kingdom .
As a suitable and natural utterance of awakened feeling, there follows a doxology which in this place cannot surprise us, though commonly his doxologies refer to God and not to Christ specially. [73]
[72] There is nothing to indicate that the apostle is here alluding to the heavenly kingdom of the Lord, “in contrast with the earthly dominion of the present ” (Hofmann).
[73] In Rom 16:27 ; Rom 9:5 , Heb 13:21 , the reference is at the very least doubtful.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 18. And the Lord shall deliver ] Experience breeds confidence. St Paul got an opportunity after this from Rome to make an excursion to plant and confirm Churches, returned again to Rome, and was there martyred by bloody Nero, as the story is told.
Unto his heavenly kingdom ] So David argues from temporals to eternals, Psa 23:5-6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] The Lord (Jesus) shall deliver me from every evil work (see above: from every danger of faint-heartedness, and apostasy: so, even without adopting the above meaning of , Chrys., , , , . So also Grot., De W., al. The meaning adopted by Huther, Wiesinger, al., that the are the works of his adversaries plotting against him, is totally beside the purpose: he had no such confidence ( 2Ti 4:6 ), nor would his conservation to Christ’s heavenly kingdom depend in the least upon such deliverance. Besides which, the correspondence of this declaration of confidence to the concluding petition of the Lord’s Prayer cannot surely be fortuitous, and then , here joined to as neuter, must be subjective, evil resulting from our falling into temptation, not evil happening to us from without. It is hardly necessary to observe, that here cannot be gen. masc., ‘of the evil one,’ as Pelagius and Mosheim, in De W.), and shall preserve me safe ( in its not uncommon, pregnant sense of ‘bring safe:’ cf. , Il. . 224; , Soph. Philoct. 311; , Xen. An. vi. 4. 8:6. 23, al. freq.) unto his kingdom in heaven (though it may be conceded to De W. that this expression is not otherwise found in St. Paul, it is one to which his existing expressions easily lead on: e.g. Phi 1:23 , compared with Php 3:20 ): to whom be the glory unto the ages of ages, Amen (it is again objected, that in St. Paul we never find doxologies ascribing glory to Christ , but always to God. This however is not strictly true: cf. Rom 9:6 . And even if it were, the whole train of thought here leading naturally on to the ascription of such doxology, why should it not occur for the first and only time? It would seem to be an axiom with some critics, that a writer can never use an expression once only. If the expression be entirely out of keeping with his usual thoughts and diction, this may be a sound inference: but this is certainly not the case in the present instance. Besides, the petition of the Lord’s Prayer having been transferred to our Lord as its fulfiller (cf. Joh 14:13-14 ), the doxology, which seems to have come into liturgical use almost as soon as the prayer itself (sea Mat 6:13 var. readd.), would naturally suggest a corresponding doxology here).
Fuente: Henry Alford’s Greek Testament
2Ti 4:18 . : The form of the clause may be modelled on the petition in the Lord’s Prayer, ; but the addition of proves that the deliverance spoken of is not from an external Evil Personality, but from a possible evil deed of the apostle’s own doing. The expression has always a subjective reference. See reff. This exegesis is in harmony with the view taken above of “the mouth of the lion”. Failure to be receptive of the strengthening grace of the Lord would have been, in St. Paul’s judgment, an “evil deed,” though others might easily find excuses for it. Chrys. takes a similar view of , but gives it a wider application: “He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation”. This view is also supported by what follows, , . . . At one moment the apostle sees the crown of righteousness just within his grasp, at another, while no less confident, he acknowledges that he could not yet be said “to have apprehended”.
: shall bring me safely to, salvum faciet (Vulg.). “Dominus est et Liberator, 1Th 1:10 , et Salvator, Phi 3:20 ” (Bengel).
: That the Father’s kingdom is also the Son’s is Pauline doctrine. became a necessary addition to as it became increasingly evident that the kingdom of heaven which we see is very different from the kingdom of heaven to be consummated hereafter. It is difficult not to see a connexion between this passage and the doxology appended in primitive times to the Lord’s Prayer, .
: The doxology, unmistakably addressed to Christ, need only cause a difficulty to those who maintain that “God blessed for ever” in Rom 9:5 cannot refer to Christ, because St. Paul was an Arian. Yet Rom 16:27 , 1Pe 4:11 , not to mention 2Pe 3:18 , Rev 1:6 ; Rev 5:13 , are other examples of doxologies to the Son.
Fuente: The Expositors Greek Testament by Robertson
evil. App-128.
preserve = save.
heavenly. Greek. epouranios, as in Eph 1:3, &c.
for ever, &c. App-151. a.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] The Lord (Jesus) shall deliver me from every evil work (see above: from every danger of faint-heartedness, and apostasy: so, even without adopting the above meaning of , Chrys., , , , . So also Grot., De W., al. The meaning adopted by Huther, Wiesinger, al., that the are the works of his adversaries plotting against him, is totally beside the purpose: he had no such confidence (2Ti 4:6), nor would his conservation to Christs heavenly kingdom depend in the least upon such deliverance. Besides which, the correspondence of this declaration of confidence to the concluding petition of the Lords Prayer cannot surely be fortuitous, and then , here joined to as neuter, must be subjective, evil resulting from our falling into temptation, not evil happening to us from without. It is hardly necessary to observe, that here cannot be gen. masc., of the evil one,-as Pelagius and Mosheim, in De W.), and shall preserve me safe ( in its not uncommon, pregnant sense of bring safe: cf. , Il. . 224; , Soph. Philoct. 311; , Xen. An. vi. 4. 8:6. 23, al. freq.) unto his kingdom in heaven (though it may be conceded to De W. that this expression is not otherwise found in St. Paul, it is one to which his existing expressions easily lead on: e.g. Php 1:23, compared with Php 3:20): to whom be the glory unto the ages of ages, Amen (it is again objected, that in St. Paul we never find doxologies ascribing glory to Christ, but always to God. This however is not strictly true: cf. Rom 9:6. And even if it were, the whole train of thought here leading naturally on to the ascription of such doxology, why should it not occur for the first and only time? It would seem to be an axiom with some critics, that a writer can never use an expression once only. If the expression be entirely out of keeping with his usual thoughts and diction, this may be a sound inference: but this is certainly not the case in the present instance. Besides, the petition of the Lords Prayer having been transferred to our Lord as its fulfiller (cf. Joh 14:13-14), the doxology, which seems to have come into liturgical use almost as soon as the prayer itself (sea Mat 6:13 var. readd.), would naturally suggest a corresponding doxology here).
Fuente: The Greek Testament
2Ti 4:18. , and) Hope draws its conclusions from the past to the future.- , shall deliver me) Paul understands (views) all things on the side of salvation. Does he live? He has been delivered. Shall he be beheaded? He will be delivered; the Lord being his deliverer.- ) The antithesis is , His.-, and) A sweet conjunction. He is the Lord, and the Deliverer, 1Th 1:10; and Saviour, Php 3:20. He takes away evil, He confers good things.-, will preserve) This word was in Pauls mind from the Psalm quoted above.-, kingdom) better than that of Nero.- , to whom be the glory) The very hope produces a doxology: how much greater will be the doxology, which the actual enjoyment will produce!
Fuente: Gnomon of the New Testament
2Ti 4:18
The Lord will deliver me from every evil work,-The evil design of casting Paul to the lions had been thwarted and God would deliver him from all evil works. This does not imply that God would save him from a violent death, but that he would be with him and not allow any evil attempt against him to succeed.
and will save me unto his heavenly kingdom:-[The issue, so far as Paul was concerned, would be his entrance into Christs everlasting kingdom. This would be granted unto him after and through death. The safe placing of Paul in Christs eternal kingdom is meant on the one side (2Pe 1:11) removal from the sphere of evil, and on the other side coming under the highest conditions of happiness in the enjoyment of Christ (Php 1:21-23; 2Co 5:8-9).]
to whom be the glory for ever and ever. Amen.-[Doxology is an accompaniment of the highest spiritual mood. It is offered here to the Son of God as elsewhere to the Father. For it was the Sons assistance that he had enjoyed and still expected and into whose kingdom in heaven he was by the same assistance to be safely brought. It will take the ages of ages to declare all that Christ had been and was still to be to him.]
Fuente: Old and New Testaments Restoration Commentary
deliver: Gen 48:16, 1Sa 25:39, 1Ch 4:10, Psa 121:7, Mat 6:13, Luk 11:4, Joh 17:15, 1Co 10:13, 2Co 1:10, 2Th 3:3
and will: 2Ti 1:12, Psa 37:28, Psa 73:24, Psa 92:10, Mat 13:43, Mat 25:34, Luk 12:32, Luk 22:29, Joh 10:28-30, 1Th 5:23, Jam 2:5, 1Pe 1:5, Jud 1:1, Jud 1:24
to whom: Rom 11:36, Rom 16:27, Gal 1:5, 1Ti 1:17, 1Ti 6:16, Heb 13:21, 1Pe 5:11, Jud 1:25
Reciprocal: Deu 3:21 – so shall Jos 10:25 – Fear not 1Sa 17:35 – smote him 1Sa 17:37 – The Lord 1Sa 23:14 – but God 2Sa 4:9 – who hath 2Sa 22:1 – in Ezr 7:28 – as the hand Psa 23:6 – goodness Psa 27:9 – thou Psa 54:7 – For he Psa 59:1 – Deliver Psa 71:9 – Cast Psa 104:31 – The glory Pro 14:32 – the righteous Pro 19:23 – he shall Isa 45:24 – strength Jer 1:8 – for I am Jer 30:11 – I am Jer 38:28 – General Dan 2:18 – they would Dan 6:27 – delivereth Joh 14:21 – and will Act 4:24 – they Act 7:10 – delivered Act 26:22 – obtained Rom 7:24 – who 2Co 13:7 – I pray Eph 3:21 – be 2Ti 3:11 – but 2Pe 3:18 – To him
Fuente: The Treasury of Scripture Knowledge
2Ti 4:18. Shall deliver inc. Not that he was to be prevented from being slain at last, but that his death would not keep him from enjoying the heavenly kingdom, which is the same as the “everlasting kingdom” of 2Pe 1:11.
Fuente: Combined Bible Commentary
2Ti 4:18. Shall deliver me from every evil work. That thought, deliverance from evil, whether within or without, is more precious to the apostle than any deliverance from danger. The words in the Greek remind one so strongly of the clause Deliver us from evil in the Lords Prayer, that we may well think of this as an echo from the familiar form. So far as it is so, it is in favour of the general, rather than the personal, application of that petition. The doxology also, no less than the prayer, may come from the form as it was used liturgically. In any case, it is noticeable that here we have, beyond the shadow of a doubt, a doxology addressed to Christ as the Lord, i.e. the fullest recognition of his Divine nature.
Fuente: A Popular Commentary on the New Testament
Mark, He doth not say, The Lord will deliver me from every evil worker, but from every evil work; though he doth not save me from my temporal enemies, blessed be God my spiritual enemies shall never hurt me, neither sin not Satan.
Lord! it is a far greater favour to be preserved from sin, than from any temporal affliction that can befal us, yea, than from death itself; The Lord will deliver me from every evil work; yea, farther, He will preserve me to his heavenly kingdom.
God has a kingdom, an heavenly kingdom for all his saints, his suffering saints especially; it is prepared for them, they are preparing for it, and they shall be put into the possession of it in due time.
He closes with a doxology here: To whom be glory for ever and ever. Amen. As God has prepared an eternal kingdom for his saints, so they desire that God may have glory from them to eternal ages: Grace enlargeth the heart towards God, in fervent desires that his glory may be eternized.
Fuente: Expository Notes with Practical Observations on the New Testament
“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.”
It is of note, that even in the nasty situation he found himself in he knew it was from the Lord and he was ready for anything the Lord might desire to bring his way. He knew that God was in total control of his life and death.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:18 And the Lord shall deliver me from every {f} evil work, and will preserve [me] unto his {g} heavenly kingdom: to whom [be] glory for ever and ever. Amen.
(f) Preserve me pure from committing anything unworthy of my apostleship.
(g) To make me partaker of his kingdom.
Fuente: Geneva Bible Notes
Paul knew he would die a martyr’s death (2Ti 4:6-8), but he saw death as God’s vehicle to deliver him from an evil deed (his execution) and to bring him into his Lord’s presence. For this prospect he glorified God.
Thoughts of the coming heavenly kingdom that Paul was about to enter lay behind all he wrote in 2Ti 4:1-18. He referred to Christ’s kingdom in 2Ti 4:1; 2Ti 4:18 specifically. I believe Paul was speaking of Christ’s rule in which all Christians will participate when we enter His presence, part of which will include His millennial reign on the earth.
"Three features of Paul’s attitude can provide us help and encouragement for today. First, Paul avoided indulging his disappointments. . . . Second, Paul could rejoice in the victory won in the life of Mark. . . . Third, Paul found no room for vindictiveness toward those who hurt or opposed him." [Note: Lea, p. 257.]