Exegetical and Hermeneutical Commentary of 2 Timothy 4:22
The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen.
22. The closing benediction is peculiar being twofold, first ‘with thy spirit’ and then ‘with you,’ i.e. ‘thee and thine.’
The Lord Jesus Christ ] The ms. authority is in favour of ‘The Lord’ alone. Observe how often this one brief name of his Saviour and Master has fallen from his pen in these closing paragraphs, taking the place of the full special title Christ Jesus (see 1Ti 1:1) used through the Pastorals; five times in the last fifteen verses, 2Ti 4:8 ; 2Ti 4:14 ; 2Ti 4:17-18 ; 2Ti 4:22, is the ‘Master’s’ presence and aid claimed and acknowledged by one whose highest title of honour as an Apostle had been ‘the Lord’s servant,’ ‘the Master’s bond-slave.’ We are reminded of pious George Herbert, who at his induction to his sacred charge at Bemerton made his resolve and prayer that his humble and charitable life might so win upon others as to bring glory, he said, ‘to my Jesus whom I have this day taken to be my Master and Governor; and I am so proud of this service that I will always observe and obey and do His will; and always call Him Jesus my Master, and I will always contemn my birth, or any title or dignity that can be conferred upon me, when I shall compare them with my title of being a priest and serving at the altar of Jesus my Master’; and who could in his last hours of suffering answer his wife’s anxious enquiry with the reassuring certainties of that Master’s presence; ‘he had passed a conflict with his last enemy and had overcome him by the merits of his Master Jesus.’ Walton, Life of George Herbert.
The subscription has no sufficient authority; see note on subscription to 1st Epistle, p. 152. But its statements are in this case more nearly correct. See, as to Timothy’s charge at Ephesus, Introduction, p. 66. For St Paul’s appearances before Nero see note above, ch. 2Ti 4:16; and Introduction, p. 44.
The oldest ms. authority gives for subscription only second epistle to timothy.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord Jesus Christ be with thy spirit; – see Gal 6:18; Rom 15:20. The subscription to this Epistle was not added by Paul himself, nor is there any evidence that it was by an inspired man, and it is of no authority. There is not the slightest evidence that Timothy was ordained the first bishop of the church of the Ephesians, or that he was a bishop there at all. There is no reason to believe that he was even a pastor there, in the technical sense; see the notes on 1Ti 1:3. Compare the remarks on the subscriptions to the Epistle to the Romans, 1 Corinthians, and especially Titus.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 4:22
The Lord Jesus Christ be with thy spirit.
The highest wish of true friendship
I. Man has a spiritual nature. Spirit is something that is unlike matter–indivisible, self-active, self-conscious, religious. That man has a spirit is–
1. A fact most demonstrable.
2. A fact most practically ignored.
3. A fact the most distinguishing–marking us off from all mundane existences.
II. Mans spiritual nature needs the companionship of Christ.
1. Christ alone can centralise its affections.
2. Christ alone can enlist unbounded reliance.
III. Companionship with Christ is an attainable blessing. (Homilist.)
Christ with us
I. Let us inquire in what sense the Lord Jesus Christ is with His people. We cannot hope to enjoy His bodily presence. It was expedient that He should go away; and still it is expedient that He should remain away. Yet in His spiritual presence He can be with us.
II. He is with us when, as the universal ruler, He governs all things for our good. But the prayer of Paul for Timothy is, The Lord Jesus Christ be with thy spirit. What we need is a consciousness of Christs presence–the enjoyment of fellowship with Him. As the eagle soars towards the sun, so he soars towards God. The spirit of man needs God; especially God manifest in the flesh. It is only as He is with us–filling us with all the fulness of God, that our spirits find rest. Then we are assured of reconciliation, forgiveness, and eternal blessedness.
III. The requirements of our earthly state cause us to need the presence of Christ. We are exposed to temptation; how shall we resist it unless He help us?
IV. Have you ever thought of the great and manifold blessings which the presence of Christ brings to us? No visitor brings such gifts.
1. How largely He increases our store of knowledge! What glorious revelations He makes of His own beauty and worth, shining before us, like the sun, in the brightness of His own light!
2. Then, among the blessed results of Christs presence, and not the least, is assimilation to His image. (W. Walters.)
The presence of Christ with His people desirable
All who desire the ministry, which Christ has established amongst them, to be useful, and wise, and successful, ought frequently to pray, The Lord Jesus Christ be with thy spirit. Nor is it less important in respect to their own individual piety, their growth in grace, and their preparation to go into eternity, that the Lord Jesus Christ be with their own spirits. This will appear:
I. From a consideration of the inquiry. In no other way, except by the presence of Jesus, can we arrive at a purifying and sanctifying knowledge of the Word of God.
II. The importance of praying, the Lord Jesus be with our spirits, will be manifest from the necessity of His presence in our devotions. This alone can cause our prayers to go up before God as a sweet savour.
III. The importance of praying for the presence of Christ is manifest from its influence on our intercourse with the impenitent. Do we desire to set an example such as Christ set, and to have such an influence as He shed around Him, and to cause the mite of our moral power to fall into the current of that which our God, and the Lamb, and all the saints, have poured forth on an ungodly world? And shall we not desire that the Lord Jesus Christ would be with our spirits?
IV. What can we do in our intercourse with the Church without the presence of Christ?
V. What can we do in sickness without the presence of Christ? Conclusion:
1. From the subject we learn the reason why so many are fluctuating in their religious characters. It is because the Lord Jesus Christ is not with their spirits.
2. The subject shows why there is so little effort for the salvation of the impenitent amongst us. It is because the Lord Jesus Christ is not enough with our spirits.
3. The subject explains some facts, which we have long witnessed but have not understood.
(1) It explains why so many, who have named the name of Christ, do not appear to be Christians.
(2) It explains why so many, who occasionally appear to be Christians, are generally without any evidence of piety–The Lord Jesus Christ is not with their spirit.
(3) It explains why so many are changing their religious views and feelings, while they do not appear to wish to abandon religion itself–The Lord Jesus Christ is not with them.
(4) It shows why the impenitent have so little respect for the Christian character amongst us–The Lord Jesus is not with us, as a Church.
(5) It shows why, when so many persons in the Church and around it profess to be full of faith and love, there are few or none converted.
(6) It shows what is necessary to a genuine revival of religion–That the Lord Jesus be with us.
(7) It shows that all who are not labouring for one, seeking for one, and praying for one, are without Christ–He is not with them. (J. Foot, D. D.)
Grace be with you.
Continual grace
The acts of breathing which I performed yesterday will not keep me alive to-day; I must continue to breathe afresh every moment, or animal life ceases. In like manner yesterdays grace and spiritual strength must be renewed, and the Holy Spirit must continue to breathe on my soul, from moment to moment, in order to my enjoying the consolations, and to my working the works of God. (Toplady.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. The Lord Jesus Christ be with thy spirit.] This is a prayer addressed to Christ by one of the most eminent of his apostles; another proof of the untruth of the assertion, that prayer is never offered to Christ in the New Testament. He prays that Christ may be with his spirit, enlightening, strengthening, and confirming it to the end.
Grace be with you.] These words show that the epistle was addressed to the whole Church, and that it is not to be considered of a private nature.
Amen.] Omitted by ACFG and some others. See the note on this word at the end of the preceding epistle. The principal subscriptions, both in the versions and MSS., are the following: –
The Second Epistle to Timothy was written from Rome. – SYRIAC.
To the man Timothy. – AETHIOPIC,
Nothing in the VULGATE.
End of the epistle; it was written from the city of Rome when Timothy had been constituted bishop over Ephesus; and when Paul had stood the second time in the presence of Nero Caesar, the Roman emperor. Praise to the Lord of glory, perpetual, perennial, and eternal! Amen, Amen, Amen. – ARABIC.
The Second Epistle to Timothy is ended, who was the first bishop of the Church of Ephesus. It was written from Rome when Paul had stood the second time before Nero, the Roman emperor. – PHILOXENIAN SYRIAC.
Written from Rome, and sent by Onesimus. – COPTIC.
The MSS. are also various: –
The Second Epistle to Timothy is finished; that to Titus begins.
The second to Timothy, written from Laodicea. – CODEX ALEXANDRINUS.
The Second Epistle of Paul the Apostle to Timothy, ordained the first bishop of the Church of the Ephesians, was written from Rome when Paul was brought the second time before Nero Caesar. – COMMON GREEK TEXT.
There are other slighter differences in the MSS., but they are unworthy of note.
That the epistle was written from Rome, about the year 65 or 66, and a little before St. Paul’s martyrdom, is the general opinion of learned men. See the preface.
The reader has already been apprized that this is most probably the last epistle the apostle ever wrote; and it is impossible to see him in a more advantageous point of view than he now appears, standing on the verge of eternity, full of God, and strongly anticipating an eternity of glory. For farther observations, see the conclusion of the first epistle.
ON 2Ti 4:16 I have mentioned the apologies of the primitive fathers, or their vindications of Christianity against the aspersions and calumnies of the Gentiles. Several of these writings are still extant; of the whole I shall here give a short account in chronological order.
1. QUADRATUS. St. Jerome relates that this man was contemporary with the apostles, and one also of their disciples. There is only a fragment of his apology extant; it is preserved by Eusebius, in Hist. Eccles, lib. iv. c. 3, and was addressed to the Emperor Adrian about A. D. 126, on whom it is said to have had a good effect.
2. ARISTIDES, according to Eusebius, was an Athenian philosopher, and contemporary with Quadratus; he wrote his apology for the Christians about the same time, (A. D. 126,) and addressed it to the same emperor. St. Jerome gives some remarkable particulars of him in his book Of Illustrious Men. “He was,” says he, “a most eloquent philosopher, and after his conversion he continued to wear his former habit.” His apology was extant in the days of St. Jerome, but is now utterly lost.
3. JUSTIN MARTYR flourished about A. D. 140, and presented his first apology for Christianity to the Emperor Antoninus Pius and the Roman senate, about A. D. 150; and his second apology was presented to Marcus Antoninus about A. D. 162 or 166. These two very important apologies are come down to us nearly entire, and are exceedingly useful and important.
4. ATHENAGORAS wrote his apology for the Christians about the year 178. He is said to have sat down to write AGAINST the Christians; and that he might the better confute them he read over the Scriptures, and was so thoroughly converted by what he read, that he immediately wrote an apology FOR them, instead of an invective against them. This piece is still extant.
5. TERTULLIAN, who flourished about A. D. 200, was the earliest, and one of the chief of the Latin fathers: he was born in Carthage, and was a presbyter of the Church in that city. His apology was written about A. D. 198, or, according to some, 200. It appears to have been addressed to the governors of provinces, and is allowed to be a work of extraordinary eminence, and a master piece of its kind. It is still extant.
6. MARCUS MINUCIUS FELIX flourished towards the end of the reign of Septimius Severus, about A. D. 210. His apology for the Christian religion is written in the form of a dialogue between Caecilius Natalis, a heathen, and Octavius Januarius, a Christian, in which Minucius sits as judge. “This work,” says Dr. Lardner, “is a monument of the author’s ingenuity, learning, and eloquence; and the conversion of a man of his great natural and acquired abilities to the Christian religion, and his public and courageous defence of it, notwithstanding the many worldly temptations to the contrary, which he must have met with at that time, as they give an advantageous idea of his virtue, so they likewise afford a very agreeable argument in favour of the truth of our religion.” WORKS, vol. ii., p. 367.
To the above, who are properly the Christian apologists for the first 200 years, several add Tatian’s book against the Gentiles; Clemens Alexandrinus’ Exhortation to the Gentiles; Origen’s eight books against Celsus; Cyprian Of the Vanity of Idols; Arnobius’ seven books against the Gentiles; the Institutions of Lactantius, and Julius Fermicus Maturnus Of the Errors of Profane Religion. All these works contain much important information, and are well worthy the attention of the studious reader. The principal part of these writings I have analyzed in my Succession of Sacred Literature, and to this they who cannot conveniently consult the originals may refer.
As the word apology generally signifies now an excuse for a fault, or “something spoken rather in extenuation of guilt than to prove innocence,” it is seldom used in its primitive sense; and for some hundreds of years no defence of Christianity has borne this title till that by the late bishop of Llandaff, entitled, An Apology for the BIBLE, in a Series of Letters addressed to THOMAS PAINE. This is a very masterly work, and a complete refutation of Paine’s “Age of Reason,” and of any thing that has yet appeared, or can appear, under the same form. Ever since the days of St. Paul, God has raised up able apologists for the truth of Christianity, when it has been attacked by the most powerful partisans of the kingdom of darkness; and each attack and apology has been a new triumph for the religion of Christ.
Finished correcting for a new edition, Dec. 23, 1831.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord Jesus Christ be with thy spirit; se the like, Gal 6:18; Phm 1:25.
Grace be with you; the free grace of God, it its various emanations, suited to all your necessities, be with you. Amen.
(The second epistle unto Timotheus, ordained the first Bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.)
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Grace be with youpluralin oldest manuscripts, “with YOU,”that is, thee and the members of the Ephesian and neighboringchurches.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord Jesus Christ be with thy spirit,…. To counsel and advise in every difficult matter; to comfort under every distress; to supply with all grace in every time of need; and to strengthen and fit for every part and branch of duty.
Grace be with you, Amen: which is the apostle’s common salutation in all epistles. The Syriac version renders it, “grace be with thee”; but the Greek copies read in the plural, “with you”; which shows that the epistle was designed for the use of the whole church, as well as of Timothy. The subscription follows, which is not in many ancient copies, and is not to be depended on.
The second epistle unto Timotheus; so far is right; this is certainly the second epistle to Timothy:
ordained the first bishop of the church of the Ephesians: this is omitted in the Syriac version; nor is it likely, much less certain, that he ever was bishop of Ephesus, or ordained as a bishop of any place, but was rather an evangelist, 2Ti 4:5,
was written from Rome: this is evident from his being a prisoner when he wrote it, 2Ti 1:8. And yet in the Alexandrian copy it is said to be written from Laodicea:
when Paul was brought before Nero the second time; but whether he was before Nero at all is a question, or only before a Roman governor or judge.
Fuente: John Gill’s Exposition of the Entire Bible
Comp. ajkaireisqai to have leisure or opportunity, Mr 6:31; 1Co 16:12 : eujkairia opportunity, Mt 26:16 : eukairov seasonable, convenient, Mr 6:21; Heb 4:16.
Out of season [] . N. T. o. LXX once, Sir. 35 4. Comp. ajkaireisqai to lack opportunity, Phi 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.
Reprove [] . Rather, convict of their errors. See on 1Ti 5:20 and Joh 3:20. In Paul, 1Co 14:24; Eph 5:11, 13. Comp. ejlegmon conviction, chapter 2Ti 3:16.
Rebuke [] . In Pastorals only here. o P. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings : rebuke, as Mt 8:26; Luk 17:3, and charge, as Mt 12:16; Mt 16:20, commonly followed by ina that or legwn saying (Mt 20:31; Mr 1:25; Mr 3:12; Mr 8:30; Luk 4:35), but see Luk 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty [] ; charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.
Exhort [] . See on consolation, Luk 6:24; comfort, Acts 931. Tischendorf changes the order of the three imperatives, reading elegxon, parakaleson, ejpitimhson. In that case there is a climax : first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.
With all long – suffering and doctrine [ ] . Pash, every possible exhibition of long, suffering, etc. For doctrine Rend. teaching. The combination is Suggestive. Long – suffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin : “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,… make no headway because they build without foundation.” Men will not be won to the truth by scolding’s. They should understand what they hear, and learn by perceive why they are rebuked ” (Bahnsen). Didach teaching, only here and Tit 1:9 in Pastorals. The usual sword is didaskalia. Paul uses both.
2Ti 4:8For [] . Ground for the preceding exhortations in the future opposition to sound teaching.
Endure [] . Only here in Pastorals. Mostly in Paul. Comp. Act 18:14; 2Co 11:4; Heb 13:22.
Sound doctrine [ ] . Or healthful teaching. The A. V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1Ti 1:10.
Shall they heap to themselves teachers [ ] . A vigorous and graphic statement. Episwreuein to heap up, N. T. o. Comp. seswreumena laden, chapter 2Ti 3:6. The word is ironical; shall invite teachers enmasse. 144 In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf – maker is readily found. “The master of superstition is the people, and in all superstition wise men follow fools” (Bacon, Ess. 17).
Having itching ears [ ] . Or, being tickled in their hearing. Knhqein to tickle, N. T. o. o LXX Knhqomenoi itching. Hesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. 5). Seneca says : “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Akoh, A. verse ears, in N. T. a report, as Mt 4:24; Mt 14:1; 24. xxiv. 6 : in the plural, ears (never ear in singular), as Mr 7:35; Luk 7:1 : hearing, either the act, as Act 28:26; Rom 10:17, or the sense, 1Co 12:17, here, and verse 4.
Fuente: Vincent’s Word Studies in the New Testament
1) “The Lord Jesus Christ be with thy spirit” (ho kurios meta tou pneumatos sou) “The Lord be with (in close association or colleague with) thy spirit,” to encourage, empower, and help thee — Timothy, to whom the letter is first directed, 2Ti 1:2.
2) “Grace be with you. Amen.” (he charis meth humon) “The grace (unmerited favor of God) be with you all,” (individually in the Lord) and all of the Ephesian church and neighboring churches of Asia. This was Paul’s final written benediction, praying God’s grace to be upon all those, including you and me, to whom his letter became applicable. How like our Lord’s prayer his (Paul’s) was, Joh 17:20-24; Php_2:5-8.
This second epistle, Paul’s final one, was written by Paul when he was brought before Nero, emperor of Rome, for the second time.
Fuente: Garner-Howes Baptist Commentary
Text 4:22
22 The Lord be with thy spirit. Grace be with you.
Thought Questions 4:22
239.
In what sense did Paul believe the Lord could be with the spirit of Timothy?
240.
If the Lord was with the spirit of Timothy, what would be the result?
241.
The word, you, in 2Ti. 4:22 b is in the plural form. What significance is this?
Paraphrase 4:22
22 May the Lord Jesus Christ be with thy spirit, to strengthen thee in all difficulties and dangers, as He hath strengthened me, (2Ti. 4:17). Grace be with you in Ephesus who maintain the truth. Amen.
Comment 4:22
2Ti. 4:22. Here are the last words of the great Apostle. If Timothy could be constantly aware of Christs approval or disapproval of his words and works, then Pauls prayer for him would be answered. If Christ is with our inward man, all is well.
The desire for all of heavens favor upon not only Timothy, but all the saints in the Ephesian church, is a fitting conclusion to an unselfish Christ-centered life.
Fact Questions 4:22
172.
How could Pauls prayer for Timothy be answered?
EXEGETICAL EXAMINATION OVER CHAPTER FOUR OF II TIMOTHY
1.
Give your own outline of this chapter.
2.
What is the content of the word to be preached? What is the manner to use in preaching?
3.
What causes some folk to have itching ears?
4.
What is the work of an evangelist? Be specific.
5.
What was the purpose of 2Ti. 4:6-8?
6.
What is the meaning of his appearing?
7.
If Paul was about to die, why did he give instructions concerning his cloak, etc.?
8.
What was the first defense of Paul?
9.
Give your own exegesis of 2Ti. 4:17.
10.
Are we to have the same confidence in the delivering power of God as expressed by Paul in 2Ti. 4:18? Specify.
EXAMINATION OVER PAULS SECOND EPISTLE TO TIMOTHY
1.
Produce the outline of the letter.
2.
Give the place, time, tone, and purpose of this letter.
3.
Paul expressed his gratitude in 2Ti. 4:1-22 :2Ti. 1:3-5. Specify that for which he was thankful.
4.
Discuss two things that would keep Timothy from being ashamed.
5.
Write a short paragraph on the commendable attributes of Onesiphorus.
6.
How shall we grow strong in the grace which is in Christ Jesus?
7.
What is meant by entangling ourselves in the affairs of this life?
8.
What is the priority of reward received by the farmer?
9.
Explain this sentence: On account of this I endure all things on account of the elect, in order that they may obtain salvation.
10.
Identify Hymenaeus and Philetus.
11.
We have said the solid foundation of God is the church. Explain.
12.
How do we become and remain a utensil of honor?
13.
Explain three characteristics of the apostates of the last days,
14.
Who are the silly women of the second chapter?
15.
Discuss three ways Paul became an example to Timothy.
16.
In what way is the Scripture a safeguard against apostacy?
17.
What was the content of the charge Paul gave to Timothy?
18.
What did Paul mean when he said: do an evangelists work?
19.
Upon what basis did Paul look forward confidently to the crown of righteousness?
20.
Identify the following: Lemas, Crescens, Tychicus, Carpus, Alexander, Erastus, Trophimus.
Fuente: College Press Bible Study Textbook Series
‘The Lord be with your spirit. Grace be with you.’
The final salute is in two parts, the first directed to Timothy, the second to the whole church. To Timothy he seeks to bring home the intimacy of his Lord with him. It is the Lord Himself Who is with his spirit, Christ in him. How then can he faint or fail? The greeting to the church wishes for them the unmerited favour and gracious working of a gracious God. With these words the Pauline letters are complete.
2Ti 4:22 . Benediction. This is peculiar in its nature. Only at the end of the First Epistle to the Corinthians do we find, as here, a double benediction, and there it runs differently. For and the form elsewhere is always .
] comp. Gal 6:18 ; Phm 1:25 .
] comp. 1Ti 6:21 .
REFLECTIONS
ALMIGHTY God and Father! may all, whom the Holy Ghost hath made ministers in the service of the Church of Jesus, hear the solemn charge of Paul to Timothy, to prompt to faithfulness in their high calling. And, no less, Almighty Jesus! may the sure expectation of thy appearing, and thy kingdom, to judge the quick and dead, awaken such, to be diligent in thy service to thy coming. Lord! give them grace to preach the word, and to be constant, in season, out of season; and especially in these awful times, when the way of truth is evil spoken of, and men will not endure sound doctrine. And, oh! thou blessed, and Almighty Spirit of all truth, do thou guard, and guide, lead, and instruct all thy family; that the hearts of thy people, may not be turned unto fables.
Blessed be a faithful Covenant-God in Christ, for the fulfillment of his faithful promise, in the instance of Paul, in giving such a pastor, after his own heart. The Church of God bless the Lord for this man’s services, in all his past labors; and in all his future usefulness. Oh! grant, Lord, that all thy faithful, whether ministers, or people, may like Paul, and from the same cause, live and die, in the full assurance of faith, in expectation of the crown of righteousness, which the Lord the righteous Judge, will, give at that day to all them that love our Lord’s appearing!
Praises to the Father, Son, and Spirit, for this, and all the other precious portions of God’s word; to make the Church, under divine teaching, more and more acquainted with the Person, and glory of Jesus, for the happiness of the life that now is, and that which, is to come. Amen.
22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. << The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.>>
Ver. 22. Grace be with you ] God’s blessing be with you always, Amen. Even now toward the offering of a burnt sacrifice, said that martyr (Lau. Saunders) in a letter to certain friends.
22 .] CONCLUDING BLESSING. The Lord [ Jesus Christ ] be with thy spirit (reff.): (the) grace (of God) be with you (the members of the church where Timotheus was: see Prolegg.).
2Ti 4:22 . : This expression, with for , occurs in Gal 6:18 , Phm 1:25 ; but in both those places it is “The grace of our Lord Jesus Christ be with,” etc. Here a very close personal association between the Lord and Timothy is prayed for. Dean Bernard compares the conclusion of the Epistle of Barnabas, .
: See note on 1Ti 6:21 .
NASB (UPDATED) TEXT: 2Ti 4:22
22The Lord be with your spirit. Grace be with you.
2Ti 4:22 This was probably written by Paul’s own hand to show the letter’s genuineness (cf. 2Th 2:2; 2Th 3:17).
“The Lord” The NKJV has “the Lord Jesus Christ,” following MSS cf8 i2, C, D, K, L, P, and most of the minuscule texts and versions. This same full form appears in the KJV, 2Ti 4:1. The UBS4 rated the shorter text “B” (almost certain), following MSS *, F, G, and Old Latin and Coptic versions.
There is obviously some scribal confusion in this title. MS A has “the Lord Jesus,” which is also found in some Old Latin and Vulgate versions. As a matter of fact, the last sentence has eight forms in the Greek manuscripts (Metzger’s textual commentary, p. 651).
“be with your spirit” This pronoun “you” is singular, referring to Timothy (cf. Phm 1:25). Here the term “spirit” is a small “s” referring to Timothy.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
“Grace be with you” The pronoun “you” is plural. Although all of the Pastoral Letters were addressed to individuals, they were meant to be read aloud to the house churches (cf. 1Ti 6:21; Tit 3:15).
Jesus Christ. The texts omit,
spirit. App-101.
Grace. App-184.
Amen Omit,
22.] CONCLUDING BLESSING. The Lord [Jesus Christ] be with thy spirit (reff.): (the) grace (of God) be with you (the members of the church where Timotheus was: see Prolegg.).
2Ti 4:22. ) with you, 2Ti 4:19.[20]
[20] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (289-316). Edinburgh: T&T Clark.
2Ti 4:22
The Lord be with thy spirit. Grace be with you.-It is a peculiarity of the salutation that it is doubled-one to Timothy personally, the other to the church at Ephesus. [Thus closes our last authentic account of this great apostle. These are, perhaps, the last words of him who wrought a greater change in the condition of mankind by his writings and speech than any other man who ever lived. All honor to his blessed memory.]
The Lord: Mat 28:20, Rom 16:20, 2Co 13:14, Gal 6:18, Phm 1:25
Grace: Rom 1:7, 1Co 16:23, Eph 6:24, Col 4:18, 1Ti 6:21, 1Pe 5:14, Rev 22:21
Reciprocal: Jos 6:27 – the Lord Rth 2:4 – The Lord 1Sa 3:19 – the Lord 1Ch 22:11 – the Lord 2Ch 17:3 – the Lord 2Ch 20:17 – for the Lord 2Ch 32:8 – with us Psa 23:4 – for thou Psa 46:7 – Lord Psa 72:15 – prayer Isa 43:2 – I will be Jer 15:20 – for Jer 30:11 – I am Amo 5:14 – and so Hag 1:13 – I am Mat 1:23 – God Joh 8:29 – he that sent Joh 14:21 – and will Act 15:40 – being Act 18:10 – I am Rom 15:33 – be Phi 4:9 – with 2Th 3:16 – The Lord be Tit 3:15 – Grace Heb 13:25 – General
2Ti 4:22. This verse is Paul’s affectionate benediction to his “son in the Gospel.”
2Ti 4:22. The only point to be noted is the union of the personal and the general prayers for blessing:The Lord be with thy spirit. Grace be with you.
The apostle concludes this, like his other epistles, with an apostolical benediction, The Lord Jesus Christ be with thy spirit; as if he had said, “Be not sad at my departure; for, though I must leave thee, yet the Lord will uphold thee by his grace, and be present with thee by the influence of the Holy Spirit.” The inward presence of Christ with the spirits of his people, directing their spirits in thinking, judging, choosing, and refusing is a sweet privilege, and greatly to be desired. Happy they who have the spirit of Christ perpetually present with them, who so live, that Christ may delight to dwell by his Spirit in them.
Grace be with you, that is, with all of you; he doth not say, riches be with you, or honours be with you, or the favour of man be with you, but grace, and the favour of God be with you. God’s special favour and distinguishing grace is to be sought by all persons, above and before all things. –
Lastly, Our apostle ratifies and seals up all with that concluding particle, Amen; teaching us, That whatever we should pray for, should be rightly understood, firmly believed and earnestly desired, and heartily consented to: they sin in prayer who understand not what they pray for, and who do not earnestly desire what they pray for; for in testimony of our desires to be heard, we say, Amen.
“The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen.
Barnes brings up a note that is of interest. He suggests that this verse is a prayer directed to Christ rather than to the Father or the Holy Spirit. What think ye? Is this the case or not?
Clarke states This is a prayer addressed to Christ by one of the most eminent of his apostles; another proof of the untruth of the assertion, that prayer is never offered to Christ in the New Testament. He prays that Christ may be with his spirit, enlightening, strengthening, and confirming it to the end.
Barnes also mentions that the last phrase shows that the letter was addressed to the whole church rather than to Timothy alone. Verse two of chapter one seems to make it personal. I dont know that it is relevant either way. I find it hard to think that Timothy would not have shared the letter with all in the first place since many/most believers in the church would have known Paul personally.
I might mention that this is one of the errors that the textual critics point out. One text adds the word all in the phrase relating to grace while others do not. There is also a subscription that some texts have and others do not. Neither of these really make a lot of difference in the plain understanding of the text.
Gill states The Syriac version renders it, “grace be with thee”; but the Greek copies read in the plural, “with you”; which shows that the epistle was designed for the use of the whole church, as well as of Timothy.
Paul uses the word Grace differently than we do in some cases. Just what does Grace be with you mean? Yes, it is a part of a closing prayer, but what meaning did it have to Timothy when he read it? What blessing is Paul requesting upon his friend and co-worker?
Grace I find is a very general term that relates to something good the something being the very general area of the word. Receiving of money, receiving of material gain, good received by a visit from Paul etc.
It would seem to be a general connotation of Paul wanting good in general to be upon Timothy. Since this is in the Bible, then good from God might be a little more specific.
Robertson ends his comments on the book with a paragraph that might be appropriate to read. Let us hope that Timothy and Mark reached Paul before winter, before the end came, with the cloak and with the books. Our hero, we may be sure, met the end nobly. He is already more than conqueror in Christ who is by his side and who will welcome him to heaven and give him his crown. Luke, Timothy, Mark will do all that mortal hands can do to cheer the heart of Paul with human comfort. He already had the comfort of Christ in full measure.
D. Benediction 4:22
In conclusion, Paul first wished the Lord’s ministry of grace on Timothy’s spirit, perhaps to encourage him to remain faithful. Then he wished God’s grace for all the readers (plural "you" in the Greek text) of this epistle.
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)