2 Timothy 4 commentary

People will turn away from the truth, they will grow weary of the plain gospel of Christ, they will be greedy of fables, and take pleasure in them. People do so when they will not endure that preaching which is searching, plain, and to the purpose. Those who love souls must be ever watchful, must venture and bear all the painful effects of their faithfulness, and take all opportunities of making known the pure gospel.

The blood of the martyrs, though not a sacrifice of atonement, yet was a sacrifice of acknowledgment to the grace of God and his truth. Death to a good man, is his release from the imprisonment of this world, and his departure to the enjoyments of another world. As a Christian, and a minister, Paul had kept the faith, kept the doctrines of the gospel. What comfort will it afford, to be able to speak in this manner toward the end of our days! The crown of believers is a crown of righteousness, purchased by the righteousness of Christ. Believers have it not at present, yet it is sure, for it is laid up for them. The believer, amidst poverty, pain, sickness, and the agonies of death, may rejoice; but if the duties of a man's place and station are neglected, his evidence of interest in Christ will be darkened, and uncertainty and distress may be expected to cloud and harass his last hours.

The love of this world, is often the cause of turning back from the truths and ways of Jesus Christ. Paul was guided by Divine inspiration, yet he would have his books. As long as we live, we must still learn. The apostles did not neglect human means, in seeking the necessaries of life, or their own instruction. Let us thank the Divine goodness in having given us so many writings of wise and pious men in all ages; and let us seek that by reading them our profiting may appear to all.

There is as much danger from false brethren, as from open enemies. It is dangerous having to do with those who would be enemies to such a man as Paul. The Christians at Rome were forward to meet him, Ac 28, but when there seemed to be a danger of suffering with him, then all forsook him. God might justly be angry with them, but he prays God to forgive them. The apostle was delivered out of the mouth of the lion, that is, of Nero, or some of his judges. If the Lord stands by us, he will strengthen us in difficulties and dangers, and his presence will more than supply every one's absence.

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. It is the best prayer we can offer 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. Many who believed as Paul, are now before the throne, giving glory to their Lord: may we be followers of them.

CHAPTER 4

2 Timothy 4:1-4

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

1. Obtestor igitur ego coram Deo et Domino Iesu Christo, qui judicaturus est vivos et mortuos in apparitione sua et in regno suo;

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

2. Praedica sermonem, insta tempestivè, intempestivè; argue, increpa, hortare cum omni lenitate et doctrina.

3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

3. Nam erit tempus, quum sanam doctrinam non sustinebunt; sed juxta concupiscentias suas coacervabunt sibi doctores, ut qui prurient auribus,

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

4. Et a veritate quidem aures avertent, ad fabulas autem convertentur.

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

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

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

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

CHAPTER 4

2Ti 4:1-22. Solemn Charge to Timothy to Do His Duty Zealously, for Times of Apostasy Are at Hand, and the Apostle Is near His Triumphant End: Requests Him to Come and Bring Mark with Him to Rome, as Luke Alone Is with Him, the Others Having Gone: Also His Cloak and Parchments: Warns Him against Alexander: Tells What Befell Him at His First Defense: Greetings: Benediction.

1. charge--Greek, "adjure."

therefore--omitted in the oldest manuscripts.

the Lord Jesus Christ--The oldest manuscripts read simply, "Christ Jesus."

shall judge--His commission from God is mentioned, Ac 10:42; his resolution to do so, 1Pe 4:5; the execution of his commission, here.

at his appearing--The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God ... ) and by His appearing."

and his kingdom--to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible (Lu 22:18, 30; Re 1:7; 11:15; 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (Psa 110:2; He 10:13). Then He shall reign with His adversaries prostrate.

2. Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Ac 17:2, 18; 18:4, 19) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Lu 4:17-22; Ac 13:15, 16).

be instant--that is, urgent, earnest, in the whole work of the ministry.

in season, out of season--that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Ac 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.

reprove--"convict," "confute."

with, &c.--Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (2Ti 2:24, 25; 3:10) and teaching"; compare 2Ti 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in 2Ti 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [Tittmann].

3. they--professing Christians.

sound doctrine--Greek, "the sound (see on 1Ti 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."

after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.

heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [Bengel]. It is the corruption of the people in the first instance, that creates priestcraft (Ex 32:1).

to themselves--such as will suit their depraved tastes; populus vult decipi, et decipiatur--"the people wish to be deceived, so let them be deceived." "Like priest, like people" (1Ki 12:31; Ho 4:9).

itching--like to hear teachers who give them mere pleasure (Ac 17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theater to hear what will delight their ears, not to learn [Seneca, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [South].

4. The ear brooks not what is opposed to the man's lusts.

turned--Greek, "turned aside" (1Ti 1:6). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables (Jr 2:19).

fables--(1Ti 1:4).

5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their result, and the honor of their end [Alford].

watch thou--literally, "with the wakefulness of one sober."

in all things--on all occasions and under all circumstances (Tit 2:7).

endure affliction--suffer hardships [Alford].

evangelist--a missionary bishop preacher, and teacher.

make full proof of--fulfil in all its requirements, leaving nothing undone (Ac 12:25; Ro 15:19; Col 4:17).

6. Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on Php 2:17). A motive to stimulate Timothy to faithfulness--the departure and final blessedness of Paul; it is the end that crowns the work [Bengel]. As the time of his departure was indicated to Peter, so to Paul (2Pe 1:14).

my departure--literally, "loosing anchor" (see on Php 1:23). Dissolution.

7. "I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (1Ti 6:12 [Alford]; 1Co 9:24, &c.; He 12:1, 2).

kept the faith--the Christian faith committed to me as a believer and an apostle (compare 2Ti 1:14; Re 2:10; 3:10).

8. a crown--rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].

crown--a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 1Pe 5:4; Re 2:10).

of righteousness--The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (Re 22:11). Compare Ex 39:30. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [Pope Celestine I., Epistles, 12].

give--Greek, "shall award" in righteous requital as "Judge" (Ac 17:31; 2Co 5:10; 2Th 1:6, 7).

in that day--not until His appearing (2Ti 1:12). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in Mt 25:40, taken for granted as already awarded, when that affecting those who benefited them is being passed [Bengel]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.

me--individual appropriation. Greek, "not only to me."

them that love--Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare He 9:28). Compare the sad contrast, 2Ti 4:10, "having loved this present world."

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

10. Demas--once a "fellow laborer" of Paul, along with Mark and Luke (Col 4:14; Phm 24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Mt 13:20, 21, 22). Chrysostom implies that Thessalonica was his home.

Galatia--One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia."

Titus--He must have therefore left Crete after "setting in order" the affairs of the churches there (Tit 1:5).

Dalmatia--part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (Tit 3:12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (2Ti 4:21), though they had been afraid to stand by him at his trial (2Ti 4:16).

11. Take--Greek, "take up" on thy journey (Ac 20:13, 14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Col 4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey.

he is profitable to me for the ministry--Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Ac 15:37-40; 13:5, 13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare Phm 24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Phm 11).

12. And--Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare Tit 3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.

13. cloak ... I left--probably obliged to leave it in a hurried departure from Troas.

Carpus--a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [Gaussen]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (Joh 19:2).

books--He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.

especially the parchments--containing perhaps some of his inspired Epistles themselves.

14. Alexander the coppersmith--or "smith" in general. Perhaps the same as the Alexander (see on 1Ti 1:20) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by the Jews in the tumult at Ephesus (Ac 19:33, 34).

reward--The oldest manuscripts read, "shall reward," or "requite him." Personal revenge certainly did not influence the apostle (2Ti 4:16, end).

15. our words--the arguments of us Christians for our common faith. Believers have a common cause.

16. At my first answer--that is, "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 with him (Php 1:1, 7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been 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 burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.

stood with me--Greek, "came forward with me" [Alford] as a friend and advocate.

may it not be laid to their charge--The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for 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. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Ac 7:60).

17. the Lord--the more because men deserted me.

stood with me--stronger than "came forward with me" (Greek, 2Ti 4:16).

strengthened--Greek, "put strength in me."

by me--"through me"; through my means. One single occasion is often of the greatest moment.

the preaching--"the Gospel proclamation."

might be fully known--might be fully made (see on 2Ti 4:5).

that all the Gentiles--present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.

I was delivered out of the mouth of the lion--namely, Satan, the roaring, devouring lion (Lu 22:31; 1Pe 5:8). I was prevented falling into his snare (2Ti 2:26; Psa 22:21; 2Pe 2:9); 2Ti 4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (2Ti 4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so Alford.

18. And the Lord shall, &c.--Hope draws its conclusions from the past to the future [Bengel].

will preserve me--literally, "will save" (Psa 22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (Php 3:20; 1Th 1:10): He saves from evil; He gives good things.

heavenly kingdom--Greek, "His kingdom which is a heavenly one."

to whom, &c.--Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [Bengel].

19. Prisca and Aquila--(Ac 18:2, 3; Ro 16:3, 4; 1Co 16:19, written from Ephesus, where therefore Aquila and Priscilla must then have been).

household of Onesiphorus--If he were dead at the time, the "household" would not have been called "the household of Onesiphorus." He was probably absent (see on 2Ti 1:16).

20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Ac 19:22, possibly the same Erastus as in Ro 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (Ro 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Ac 20:4; Ac 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (2Ti 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (2Ti 1:18). Paul had not the power of healing at will (Ac 19:12), but as the Lord allowed him.

21. before winter--when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (2Ti 4:13).

Pudens ... Claudia--afterwards husband and wife (according to Martial [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. Tacitus [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [Tacitus, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare Ro 16:13, Rufus, a Christian). Pudens in Martial and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons.

Linus--put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.

22. Grace be with you--plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.

I charge thee therefore before God - Whose herald thou art; and before the Lord Jesus Christ, whose salvation thou art to proclaim, and who is coming to judge the world - all that shall be found then alive, and all that have died from the foundation of the world.

Preach the word - Κηρυξον τον λογον· Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ.

Be instant in season, out of season - Επιστηθι ευκαιρως, ακαιρως. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any.

Reprove - Ελεγξον· Confute, the false teacher.

Rebuke - Επιτιμησον· Reprove cuttingly and severely those who will not abandon their sins.

Exhort - Παρακαλεσον· Comfort the feeble-minded, the diffident and the tempted.

With all long-suffering - In reference to each and all of these cases.

And doctrine - The different modes of teaching suited to each.

For the time will come - There is a time coming to the Church when men will not hear the practical truths of the Gospel, when they will prefer speculative opinions, which either do no good to the soul, or corrupt and destroy it, to that wholesome doctrine of "deny thyself, take up thy cross and follow me," which Jesus Christ has left in his Church.

But after their own lusts - For these they will follow, and hate those preachers and that doctrine by which they are opposed.

Shall they heap to themselves teachers - They will add one teacher to another, run and gad about after all, to find out those who insist not on the necessity of bearing the cross, of being crucified to the world, and of having the mind that was in Jesus. In this disposition interested men often find their account; they set up for teachers, "and widen and strew with flowers the way, down to eternal ruin," taking care to soothe the passions and flatter the vices of a trifling, superficial people.

Having itching ears - Endless curiosity, an insatiable desire of variety; and they get their ears tickled with the language and accent of the person, abandoning the good and faithful preacher for the fine speaker.

And they shall turn away their ears from the truth - The truth strips them of their vices, sacrifices their idols, darts its lightnings against their easily besetting sins, and absolutely requires a conformity to a crucified Christ; therefore they turn their ears away from it.

And shall be turned unto fables - Believe any kind of stuff and nonsense; for, as one has justly observed, "Those who reject the truth are abandoned by the just judgment of God to credit the most degrading nonsense." This is remarkably the case with most deists; their creed often exhibits what is grossly absurd.

But watch thou in all things - It is possible to be overtaken in a fault, to neglect one's duty, and to lose one's soul. Watching unto prayer prevents all these evils.

Endure afflictions - Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men.

Do the work of an evangelist - That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel from God was first sent to do the work of an evangelist, and how did he do it? Behold, said he, I bring you good tidings of great joy; Ιδου γαρ, ευαγγελιζομαι ὑμιν χαραν μεγαλην, ἡτις εσται παντι τῳ λαῳ. Behold, I evangelize unto you great joy, which shall be to all people; to you is born a Savior. Those who do not proclaim Christ as having tasted death for every man, and who do not implicitly show that every human soul may be saved, do not perform the work of evangelists; they, God help them! limit the Holy One of Israel. Yet, as far as they preach the truth in sincerity, so far God acknowledges and blesses them and their labors; they do a part of the work, but not the whole.

Make full proof of thy ministry - Push all thy principles to their utmost power of activity; carry them on to all their consequences; and try what God will do for thee, and by thee. Neglect no part of thy sacred function; perform faithfully all the duties of which it is composed; and do God's work in his own way and in his own spirit.

For I am now ready to be offered - Ηδη σπενδομαι· I am already poured out as a libation. See the note on Phi 2:17. He considers himself as on the eve of being sacrificed, and looks upon his blood as the libation which was poured on the sacrificial offering. He could not have spoken thus positively had not the sentence of death been already passed upon him.

I have fought a good fight - Every reader will perceive that the apostle, as was his very frequent custom, alludes to the contests at the Grecian games: Τον αγυνα τον καλον ηγωνισμαι· I have wrestled that good wrestling - I have struggled hard, and have over come, in a most honorable cause.

I have finished my course - I have started for the prize, and have come up to the goal, outstripping all my competitors, and have gained this prize also.

I have kept the faith - As the laws of these games must be most diligently observed and kept, (for though a man overcome, yet is he not crowned, except he strive lawfully), so I have kept the rules of the spiritual combat and race; and thus, having contended lawfully, and conquered in each exercise, I have a right to expect the prize.

Henceforth there is laid up for me a crown - This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.

The Lord, the righteous Judge - He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.

At that day - The day of judgment; the morning of the resurrection from the dead.

Unto all them also that love his appearing - All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up - it is in view, but not in possession. We must die first.

I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it. Ουκ ηθελησας ουδ' ετολμησας θανειν Του σου προ παιδος· αλλα την δ' ειασατε Γυναικ' οθνειαν, ἡν εγω και μητερα Πατερα τε γ' ενδικως αν ἡγοιμην μονην· Και τοι καλον γ' αν τανδ' αγων' ηγωνισω, Του σου προ παιδος κατθανων.

Alcest. v. 644. "Thou wouldst not, neither darest thou to die for thy son; but hast suffered this strange woman to do it, whom I justly esteem to be alone my father and mother: thou wouldst have fought a good fight hadst thou died for thy son."

See Sophocles and Aeschylus, quoted 1Tim 6:15.

The καλος αγων, good fight, was used among the Greeks to express a contest of the most honorable kind, and in this sense the apostle uses it.

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

Demas hath forsaken me - This is another proof of the posteriority of this epistle: for Demas was with the apostle in his first imprisonment, and joins in the salutations, see Col 4:14, which were written when Paul was a prisoner at Rome for the first time.

Having loved this present world - Αγαπησας τον νυν αιωνα Having preferred Judaism to Christianity; or having loved the Jews, and having sought their welfare in preference to that of the Gentiles.

The עולם הזה words olam hazzeh, which answer to the Greek τον νυν αιωνα, are generally to be understood as signifying, either the Jewish people, or the system of Judaism. It was now become doubly dangerous to be a Christian; and those who had not religion enough to enable them to burn, or in any other way to expose life for it, took refuge in that religion which was exposed to no persecution. This is a light in which the conduct of Demas may be viewed. It could not have been the love of secular gain which had induced Demas to abandon St. Paul; he must have counted this cost before he became a Christian. See below.

Crescens to Galatia - Whether the departure of Crescens was similar to that of Demas, as intimated above, or whether he went on an evangelical embassy, we know not. Charity would hope the latter; for we can hardly suppose that Titus, who is here said to have departed to Dalmatia, had abandoned his Cretan Churches, his apostolical office, and especially his aged father and friend, now about to seal the truth with his blood! It is probable that both these persons had gone on sacred missions, and perhaps had been gone some time before the apostle was brought into such imminent danger. Even for Demas, as standing in this connection, something might be said. It is not intimated that he had denied the faith, but simply that he had left the apostle and gone into Thessalonica; for which this reason is given, that he loved the present world. Now, if αγαπησας, having loved, can be applied to a desire to save the souls of the Jews, and that he went into Thessalonica, where they abounded, for this very purpose, then we shall find all three - Demas, Crescens, and Titus, one at Thessalonica, another at Galatia, and the third at Dalmatia, doing the work of evangelists, visiting the Churches, and converting both Jews and Gentiles. This interpretation I leave to the charitable reader, and must own that, with all the presumptive evidences against it, it has some fair show of probability. Demas has received little justice from interpreters and preachers in general. It is even fashionable to hunt him down.

Only Luke is with me - This was Luke the evangelist, and writer of the Acts of the Apostles, who was always much attached to St. Paul, and it is supposed continued with him even to his martyrdom.

Take Mark, and bring him with thee - This was John Mark, the sister's son of Barnabas, who, after having wavered a little at first, became a steady, zealous, and useful man; his name and conduct have been often before the reader. See the parallel passages.

For he is profitable to me for the ministry - Εις διακονιαν· For service; that is, he would be very useful to the apostle, to minister to him in his present close confinement. Some think that the apostle means his preaching the Gospel; but at this time, I should suppose, there was very little, if any, public preaching at Rome.

Tychicus have I sent to Ephesus - For this person, see Act 20:4; Eph 6:21; Col 4:7. It is rather strange that the apostle should say, I have sent Tychicus to Ephesus, if Timothy was at Ephesus at this time; but it is probable that Tychicus had been sent to Ephesus some time before this, and therefore the apostle might say, though writing now to Ephesus, Tychicus have I sent, etc.

The cloak that I left at Troas - Τον φελονην is by several translated bag or portmanteau; and it is most likely that it was something of this kind, in which he might carry his clothes, books, and travelling necessaries. What the books were we cannot tell, it is most likely they were his own writings; and as to the parchments, they were probably the Jewish Scriptures and a copy of the Septuagint. These he must have had at hand at all times. The books and parchments now sent for could not be for the apostle's own use, as he was now on the eve of his martyrdom. He had probably intended to bequeath them to the faithful, that they might be preserved for the use of the Church.

Alexander the coppersmith - We are not to understand this of any tradesman, but of some rabbin; for it was not unusual for the Jews to apply the name of some trade as an epithet to their rabbins and literary men. He is, in all probability, the very same mentioned Act 19:33 (note); and it is not unlikely that he may have been the same whom the apostle was obliged to excommunicate, 1Tim 1:20.

The Lord reward him - Αποδῳη αυτῳ ὁ Κυριος· But instead of αποδῳη, which has here the power of a solemn imprecation, αποδωσει, he will reward, is the reading of the very best MSS., several of the versions, and some of the chief Greek fathers. This makes the sentence declaratory: The Lord Will reward him according to his works. This reading is most like the spirit and temper of this heavenly man. See 2Tim 4:16.

Of whom be thou ware also - It seems that this rabbin traveled about from place to place for the purpose of opposing the Gospel, the Jews putting him forward, as it is said, Act 19:33.

He hath greatly withstood our words - Has been a constant opposer of the Christian doctrines.

At my first answer - Εν τῃ τρωτῃ μου απολογιᾳ· At my first apology; this word properly signifies a defense 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: Μη αυτοις λογισθειη· let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!

The Lord stood with me - When all human help failed, God, in a more remarkable manner, interposed; and thus the excellency plainly appeared to be of God, and not of man.

That by me the preaching might be fully known - When called on to make his defense he took occasion to preach the Gospel, and to show that the great God of heaven and earth had designed to illuminate the Gentile world with the rays of his light and glory. This must have endeared him to some, while others might consider him an opposer of their gods, and be the more incensed against him.

I was delivered out of the mouth of the lion - I escaped the imminent danger at that time. Probably he was seized in a tumultuous manner, and expected to be torn to pieces. The words εκ στοματος or εκ βρυγμου λεοντος ῥυεσθαι, to be rescued from the mouth or jaws of the lion, are a proverbial form of speech for deliverance from the most imminent danger. Several writers think Nero to be intended by the lion, because of his rage and oppressive cruelty. But Helius Caesarinus was at this time prefect of the city; Nero being in Greece. He was a bloody tyrant, and Nero had given him the power of life and death in his absence. The apostle may mean him, if the words be not proverbial.

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.

Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Act 18:18, Act 18:26.

The household of Onesiphorus - See 2Tim 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.

Erastus abode at Corinth - He was treasurer of that city, as we learn from Rom 16:23 (note). The apostle had sent him and Timothy on a mission to Macedonia, Act 19:22, whence it is probable he returned to Corinth, and there became finally settled.

Trophimus have I left at Miletum sick - Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See Act 20:4, and the note there.

Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from Macedonia to Corinth, where he left Erastus; from Corinth he proceeded to Troas, where he lodged with Carpus: from Troas he went to Ephesus, where he visited Timothy; from Ephesus he went to Miletus, where he left Trophimus sick; and having embarked at Miletus, he went by sea to Rome. See Calmet. It is most likely, therefore, that the Miletus of Ionia is the place intended.

Come before winter -

1. Because the apostle's time was short and uncertain.

2. Because sailing in those seas was very dangerous in winter. Whether Timothy saw the apostle before he was martyred is not known.

Eubulus - This person is nowhere else mentioned in the New Testament.

Pudens - Of this person we have traditions and legends, but nothing certain. The Catholics make him bishop of Rome.

Linus - He also is made, by the same persons, bishop of Rome; but there is no sufficient ground for these pretensions.

Claudia - Supposed to be the wife of Pudens. Some think she was a British lady, converted by St. Paul; and that she was the first that brought the Gospel to Britain.

All the brethren - All the Christians, of whom there were many at Rome; though of Paul's companions in travel, only Luke remained there.

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 (note).

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, (1Tim 6:21 (note))

I charge thee therefore - This is deduced from the whole preceding chapter. At his appearing and his kingdom - That is, at his appearing in the kingdom of glory.

Be instant - Insist on, urge these things in season, out of season - That is, continually, at all times and places. It might be translated, with and without opportunity - Not only when a fair occasion is given: even when there is none, one must be made.

For they will heap up teachers - Therefore thou hast need of "all longsuffering." According to their own desires - Smooth as they can wish. Having itching ears - Fond of novelty and variety, which the number of new teachers, as well as their empty, soft, or philosophical discourses, pleased. Such teachers, and such hearers, seldom are much concerned with what is strict or to the purpose. Heap to themselves - Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. Probably they send out one another as teachers, and so are never at a loss for numbers.

Watch - An earnest, constant, persevering exercise. The scripture watching, or waiting, implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of. In all things - Whatever you are doing, yet in that, and in all things, watch. Do the work of an evangelist - Which was next to that of an apostle.

The time of my departure is at hand - So undoubtedly God had shown him. I am ready to be offered up - Literally, to be poured out, as the wine and oil were on the ancient sacrifices.

The crown of that righteousness - Which God has imputed to me and wrought in me. Will render to all - This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained. That have loved his appearing - Which only a real Christian can do. I say a real Christian, to comply with the mode of the times: else they would not understand, although the word Christian necessarily implies whatsoever is holy, as God is holy. Strictly speaking, to join real or sincere to a word of so complete an import, is grievously to debase its noble signification, and is like adding long to eternity or wide to immensity.

Come to me - Both that he might comfort him, and be strengthened by him. Timotheus himself is said to have suffered at Ephesus.

Demas - Once my fellowlabourer, Phm 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. These either went with him to Rome, or visited him there.

Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.

The cloak - Either the toga, which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. Which I left at Troas with Carpus - Who was probably his host there. Especially the parchments - The books written on parchment.

The Lord will reward him - This he spoke prophetically.

All - My friends and companions. Forsook me - And do we expect to find such as will not forsake us? My first defence - Before the savage emperor Nero.

The preaching - The gospel which we preach.

And the Lord will deliver me from every evil work - Which is far more than delivering me from death. Yea, and, over and above, preserve me unto his heavenly kingdom - Far better than that of Nero.

When I came on, Erastus abode at Corinth - Being chamberlain of the city, Rom 16:23. But Trophimus I have left sick - Not having power (as neither had any of the apostles) to work miracles when he pleased, but only when God pleased.

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

Who seeth, and observeth what thou doest, and will one day call thee to account for thy discharge of thy Ministry.

And before the Son of God, the Lord Jesus Christ, whom thou hast more reason to regard, not only because he is thy Master, and thou his Servant in a special sense, but because he is to be thy Judge also, for he shall be the Judge, as of those that are dead before his coming, so those also who shall be alive at his coming, 1 Cor. 15.52. 1 Thess. 4.15, 17.

When he shall appear the second time, and set up his Kingdom of Glory, delivering up his Mediatory Kingdom to his Father; I charge thee, as in the presence of God, and this Christ; or as thou hast a regard to God and to this Christ, and fearest the angry face of this Judge, or believest his second coming, or expectest a share in his Kingdom of Glory: A most severe obtestation, charge or adjuration. What is that duty which is usher'd in in so solemn a manner? It followeth.

Marginal references: 1 Tim. 6.13.

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

Proclaim like an herauld, cry like a common cryer in the hearing of a multitude. Thus God to Isaiah, chap. 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet.

The word of truth, chap. 2.15. or the Gospel, called the word, by way of Emphasis. See Mat. 4.23. and 24.14. Mark 1.14. and 13.10. and 16.15. The word of God, not old Wives Fables, endless Genealogies, perverse disputings, unedifying questions, &c. This precept reflects upon unpreaching Ministers, and impertinent vain preachers.

Be earnest and diligent. This reflects upon a cold and perfunctory preaching. God bid Isaiah cry aloud, lift up his voice like a trumpet. Sinners are like deaf Adders.

That is at all times, not on the Lords dayes only, but any other time when thou hast opportunity, not in times when thou mayest do it with safety, but when the wisdom of the flesh tells thee it is out of season. This reflects upon such as preach rarely, and consult their flesh, whether they should perform it at all, or no.

Reprove, [non-Latin text not transcribed] convince such as gainsay the truth.

Rebuke all sinners, all that live an ill life. This reflects upon those effeminate preachers, against whom Ezekiel denounced the w[illegible: 1 letter], Ezek. 13.18. That sow pillowes to all arm-holes; that prophesie smooth things in stead of the right things of the word.

Perswade or comfort, (the word signifies both) as thou seest occasion.

But do what thou doest prudently, with meekness. God needeth not thy passion, though he makes use of thy art in instruction.

Do it so as to join instruction with thy reproof. This reflects upon flattering, fawning, unfaithful Preachers, and such as vent their own passion, rather then pursue their due end for instruction and reformation of souls.

3 For the time will come , when they will not indure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears .

This time alwayes was, (as appears by the writings of the Prophets) but it will come more and more, as the World grows older, it will grow more mad.

Very many that shall live in the World, yea in the bosom of the Church,

will not indure that preaching, which hath any soundness in it, or is of any tendency, life, power or efficacy, to recover their souls from the diseases of sin and lusts;

But in favour of their own lusts, and to secure their satisfaction in them.

Will be finding out teachers, not according to Gods, but to their own hearts, and there will be plenty of them to be found, they shall heap them up, chusing them without any judgment, regarding nothing but whether they will not be smart upon their lusts.

[illegible: 1 letter]or their Ears itch, and they must have those that will scratch them. The disease of lust in their souls, brings forth an itch in their Ears, that they will have a mind to hear only such as will by scratching please them

4 And they shall turn away their eares from the truth , and shall be turned unto fables .

Either in contempt, or scorn of it, as being delivered in too plain notions or stile; or through impatience, not induring their lusts should be touched, and the evil of their wayes shewed them.

Delighting to hear fables, any idle stories, or impertinent discourses, provided they touch not their lusts, Missa non mordet, the Mass will not bite, was an old saying of the Popish Faction.

Marginal references: 1 Tim. 1.4. and 4.7.

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

Watching implyeth, 1. A negation of sleep. 2. An industrious keeping our selves awake for some end. Keep thy self from all sin, and from all idleness and laziness, and do this industriously, that thou mayst honour God in thy work.

For thy work is a great work; the work of one who is to publish the Gospel; Or of one who is left by me the Apostle of Christ to settle the Church, which I have [illegible: 1 letter]aid the foundation of, Acts 21.8. Eph. 4.11.

Make a full proof unto others of thy faithfulness in thy Ministerial office and employment.

Marginal references: chap. 1.8. [illegible: 1 word] 2.3.; Or, fulfil.

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

[non-Latin text not transcribed], the word properly signifieth to be offered as a drink-offering, which was offered by being poured out. Some say that [non-Latin text not transcribed] is only used to signifie such offerings, whereby some Covenant was confirmed, so as it not only signifieth that Paul was sensible that he should dye a violent death, but that his death should be an establishment and confirmation of the Doctrine of the Gospel, which he had preached, that he should be offered upon the sacrifice and service of their Faith; as he speaketh, Phil. 2.17. where the same word is used. A Learned Author thinks it is there used in a little different sense, there as an accession to the Sacrifice, here as a preparation to it, they being wont to prepare their Sacrifice, by pouring Wine upon it; which possibly guided our Translators, to Translate it, here I am ready to be offered.

[non-Latin text not transcribed], We Translate it departure, it properly signifieth Resolution, because in death we are resolved into dust, from whence we are. If any ask how Paul knew, that the time of his death was so near. Answer, He might know [illegible: 1 letter]t by Revelation from God, or from his observation of Neroes temper, malice, or behaviour toward him.

Marginal references: Phil. 1.23. [illegible: 1 span] Pet. 1.14.

7 I have fought the good fight , I have finished my course , I have kept the faith.

My Life hath been a Military Life, but I have not fought the evil fights of ambitious or quarrelsome men: My fighting hath been the good and noble fight of Faith, a fight with the World, the Flesh and the Devil, a contending for the Faith delivered to the Saints, a maintaining the lustings of the Spirit against the Flesh, a warring with Spiritual wickednesses in high places.

God appointed me a race to run, as a Christian, as an Apostle and Minister of Christ: I have now finished it.

I have kept the Doctrine of Faith, upholding and maintaining it, in and by my Ministry, and I have lived in the exercise of the Grace of Faith.

Marginal references: 1 Cor. 9.24, 1[illegible: 1 letter]. [illegible: 1 word] 3, 14. [illegible: 1 letter] Tim. 6.12. [illegible: 1 word] 12.1.

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

As to what remains for me, (so the word [non-Latin text not transcribed] signifies, (not henceforth) as we Translate it) there is prepared, and in safe keeping for me, Col. 1.5. Or there is appointed for me, vid. Heb. 9.27.

Another kind of Crown then what the conquerours used to have in the Grecian games, an high and great reward, a glory with which my whole man shall be incompassed as a mans head is with a Crown.

The purchase of Christ's Righteousness, and ample reward of mine also, the giving out of which also will be the effect of Gods Truth and Justice, 1 Iohn 1.9.

And Jesus Christ, who in this shall shew himself a righteous Judge;

Shall give it me of his free mercy, for all I have done hath not merited it.

At the day of Judgment, my Soul shall have it at my dissolution, my whole man in the Resurrection.

Nor is this crown my particular reward, but if any persons so lead their lives in this World, as that they can desire, and be pleased with the thoughts and hopes of the second coming of Christ to Judgment, Christ will give them also the same reward.

Marginal references: [illegible: 1 word] 1.12. [illegible: 1 letter] Pe[illegible: 1 letter] 5.4.

9 Do thy diligence to come shortly unto me .

To Rome, where Paul was at this time a Prisoner, it appears from Phil. 2.19. that Timothy did go to Paul at Rome, according to this desire of his, and was with him while a Prisoner there.

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

He sheweth the reason why he desired Timothy to come to him, because most of those who were with him, were gone. Some think this Demas is Demetrius, mentioned 3 Iohn 12. (the name being only shortened.) He was at Rome with Paul some time, Col. 4.14. Some make a question, whether Demas wholly Aposta[illegible: 1 letter]ized, or only left Paul for a time, and went to Thessalonica about some secular business, afterward returning▪

Some make the sense of this phrase no more then minding his worldly business. Others think that he being frighted with Pauls danger, wholly left him,

and went to Thessalonica, possibly his own country, however, at a great distance from the danger of Neroes Court.

A Province in the lesser Asia, whither probably Crescens went to preach the Gospel.

Dalmatia is in Sclavonia, Titus went thither (without all doubt) to preach the Gospel.

Marginal references: Philemon 24.

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

Of whom we also read Col. 4.14. he was a Physitian Pauls fellow-labourer, Philemon 24.

Of Mark we read Acts 12. and 15.37. He was Kinsman to Barnabas▪ Col. 4.10. it appears by that Text that he was at Rome with Paul, and his fellow-labourer, Philemon 24.

The Ministry of the Gospel. Pauls care was more for that, then for a ministring to himself, though he was a Prisoner.

12 And Tychicus have I sent to Ephesus .

I have given order to Tychicus, to come to Ephesus in thy absence.

Marginal references: Act. 20.4.

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

Troas was a City in Asia, where we find Paul more then once, Acts 16.8. and 20.5 he preached Christ there, 2 Cor. 2 12. there Paul left an upper garment with one Crispus, which probably (having no great Wardrobe) he might want, being a Prisoner.

Interpreters idly busie themselves in inquiring after what they can never find out, what these books were, or what was written in these parchments.

14 Alexander the copper-smith did me much evil : the Lord reward him according to his works .

We read of three Alexanders, one Mark 15.21. the Son of him that bare Christs cross, another Acts 4.6. akin to Annas the High Priest; a third, Acts 19.33. probably the person here meant, for he was an Ephesian, but he at that time was a Disciple of Pauls, as appears there, probably, afterward he Apostatized, and was Excommunicated by Paul, 1 Tim. 1.20. which might possibly provoke him; what harm he did him, and where, whether at Ephesus or Rome, it is not said.

How far it is lawful to pray against our enemies, (as Paul did here against Alexander) see the notes on Psal. 109.6. &c. Ier. 11.20. and 12.3. &c.

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 .

At my first appearing before Nero, and the Court of Rome,

none o[illegible: 1 letter] the Christians stood by me, or owned me;

but all being frighted at my danger, left me alone to speak for my self.

They sinned through weakness, and humane frailty, and the Lord I hope will pardon it, God grant them remission.

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 lyon .

That is, did not leave me. It is opened by the next word,

he gave me courage and inward ability, so as I was able to plead, and to defend my cause.

That all men that heard me might fully know by Gods presence with me, seen in my courage, that my preaching was not from my self, or from men, but from God, the message of God by one to the sons of men.

And that al[illegible: 1 letter] the Heathen present in the Court of Rome might hear and believe:

And I was for the present delivered out of my great danger, or possibly he calls Nero (the Roman Emperor at that time) a Lyon for his barbarous cruelties.

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 .

Faith riseth upon experience, 1 Sam. 17.37, 46. 2 Cor. 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 of 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 our Faith, to believe that God will at all times keep us from evils of suffering.

And that he will save us, and preserve us, if not as to a Temporal Life, yet to a Coelestial, Honourable, Glorious Inheritance.

This is an usual form of giving praise to God, desiring all honour might be given to him.

19 Salute Prisca and Aquila , and the houshold of Onesiphorus .

By this Prisca and Aquila it is more then probable, he means that Priscilla and Aquila, mentioned 1 C[illegible: 1 letter]r. 16.19.

It cannot be concluded from hence that Onesiphorus was now dead, but probably he was. It is the same man, mentioned chap. 1.16.

Marginal references: Act. 18.2.

20 Erastus abode at Corinth : but Trophimus have I left at Miletus sick .

Of this Erastus see Rom. 16.23. He was the Chamberlain of Corinth, so he abode there; Paul sent him into Macedonia, Acts 19.22.

Trophimus was an Ephesian, Acts 21.29. one of Pauls companions, Acts 20.4. he was left at Miletum a City in Asia, not far from Ephesus.

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

That is, to come to Rome to me before Winter, either because Sailing in the Winter time would be more dangerous, or because in the Winter time, he might have more need of his assistance.

We have no further account of these persons in Holy Writ, the first is a Greek name, the rest Latin, Claudia is a womans name. Paul sends the respects of these persons, and all the other Christians that at that time were in Rome to Timothy.

22 The Lord Jesus Christ be with thy spirit , Grace be with you . Amen.

See the like Gal. 6.18. Philemon 25.

The free Grace of God in its various emanations suited to all your necessities, Be with you. Amen.

Ministerial Duties; The Apostle's Joyful Expectation. (a. d. 66.)

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

Observe, I. How awfully this charge is introduced (v. 1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, 1 Cor. ix. 16. To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Acts x. 42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaneia signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, v. 2-5. He is charged,

1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, 2 Cor. ii. 17.

2. To urge what he preached, and to press it with all earnestness upon his hearers: "Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand," Eccl. xi. 6. We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

3. He must tell people of their faults: "Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure."

4. He must direct, encourage, and quicken those who began well. "Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine." (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge."

6. He must count upon afflictions, and endure them, make the best of them. Kakopatheson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships."

7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work.

III. The reasons to enforce the charge.

1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted (v. 3, 4): "For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, 2 Thess. ii. 11, 12. Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables.

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, v. 6. And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work.

(2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Acts xx. 23. He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ede spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

[1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another.

[2.] With what pleasure he looks back upon the life he had lived (v. 7): I have fought a good fight, I have finished my course, &c. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. "I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom. viii. 37. Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, &c. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Acts xx. 24.

[3.] With what pleasure he looks forward to the life he was to live hereafter (v. 8): Henceforth there is laid up for me a crown of righteousness, &c. He had lost for Christ, but he was sure he should not lose by him, Phil. iii. 8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and will be our crown. God will give it as a righteous Judge, who will let none love by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb. ix. 26); they love to think of it; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the appearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb. ix. 28. We learn hence, First, The Lord is the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them; they have it not at present, for here they are but heirs; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for his appearing. Surely I come quickly. Amen, even so come, Lord Jesus.

The Apostle's Directions to Timothy. (a. d. 66.)

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

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

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 Cæsar; 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, 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, 2 Thess. iii. 17, 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, Ps. lxxxiv. 11, 12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.

CHAP. IIII. Verſe 1. I charge thee therefore]

MAtters of greateſt importance muſt be preſſed with greateſt vehemence. As God putteth not forth great power, but for great purpoſe, Epheſ. 1.18, 19 ſo neither muſt we uſe great earneſtneſſe, but in affairs of great moment. It is a weakneſſe to be hot in a cold matter, but worſe to be cold in a hot matter. Farellus perſwading Calvin (then a young ſtudent, and bound for Italy) to ſtay and help in the Lords work at Geneva, pronounced Gods curſe upon his ſtudies (which Calvin pretended) in caſe he ſtaid not. Whereupon,M[illegible: 1 letter]lch. Adami in vita Calv. pag. 114. Non auſas fuit Calvinus ad Farelli tonitrua plus quam Periclea (ſaith mine authour) jugum vocationis, quod ſibi à Domino imponi videbat, detractare. Calvin durſt not ſtir after ſuch a charge, but ſtaid it out there to his dying day.

Verſe 2. Be inſtant] Gr. Stand over it. Stand cloſe to it. [non-Latin text not transcribed]. Chryſostome at Antioch having preached many Sermons againſt ſwearing, was at length asked, when he would preach upon another ſubject? He anſwered, When you leave ſwearing, I'le leave preaching againſt ſwearing.

In ſeaſon, out of ſeaſon] On the Lords-day, on the week day, Volentibus nolentibus dic importunum, Tu vis errare, tu vis perire, ego nolo, ſaith Augustine. Let men know whether they will or no, that for lack of preaching they ſhall not periſh. The ſhew-bread ſtood all the week before the Lord; to ſhew, that preaching is not ou[illegible: 1 letter] of ſeaſon on any day. The Friers of Baſil held that it was Lutheranum diebus profanis praedicare, Mel[illegible: 1 letter]h. Adam. Act. and Mon fol. 11 11. Ibid. 86 [illegible: 2 letters] Hereticall to preach on working-daies. But Anthony Perſon, Martyr, told his perſecutours, That they were bite ſheeps and not Biſhops for neglecting to preach: It being as great a wonder at Rome to hear a Biſhop preach, as to ſee an Aſſe ſlie, ſaid Dr Baſſinet. Ibid 1559. Ibid. 1380. But Biſhop Ridley preached uſually every Sabbath-day and holy-day: ſo did B. Iewel, Dr Tailor Martyr, Mr Bradford, even during his impriſonment: Preaching, reading and praying was all his whole life. Ibid. 1457. He did ſharply reprove ſin, pithily improve errours, ſweetly preach Chriſt crucified, earneſtly perſwade to a godly life, &c.

With all long-ſuffering, &c.] Sidecimus quiſ que , ſi unus perſuaſus fuerit, ad conſolationem abundè ſufficit, ſaith Chryſoſtome. If you gain but the tithe of your hearers, or leſſe, it is well.

Verſe 3. Sound doctrine]Alex Aphrod. problem. Which as honey, Vulnera purgat, ulcera mordet, purgeth green wounds, but cauſeth pain to exulcerate parts. Children, though they love and lick in honey, yet will not endure to have it come near their lips, when they have ſore mouths.

Having itching cars]Horat. Which muſt have clawing preachers; ſuch as will never auriculas mordaci rader[illegible: 1 letter] v[illegible: 1 letter]ro, deal plainly and faithfully with their ſouls.

Verſe 4. Turn their cars from the truth] Ariſtotle writeth, That Vultures are killed with oil of roles.De mirahil. [illegible: 1 letter]uſcult. Sweet ſmels enrage Tigers. Swine cannot live in ſome parts of Arabia, ſaith Pliny, by reaſon of the pleaſant ſent of aromaticall trees, there growing in every wood.

Verſe 5. Endure afflictions, do the work] Honor ministerij eſt in onere, dignit as in diligentia, corona in contemptu.

Make full proof] [non-Latin text not transcribed]. Or, Accompliſh thy Miniſtery: So executing every part of it, as to make it thy whole buſines. Verbi miniſter es, hoc age, was Mr Perkins his Motto. Thou art a Miniſter, look to it.

Verſe 6. Ready to be offered] [non-Latin text not transcribed] He ſpeaks of it as done already. To be poured out as a drink-offering upon Gods altar. Thus the Apoſtle expreſſeth himſelf emphatically, pathetically, elegantly, ſetting forth by what death he ſhould glorifie God, viz. by being beheaded. Whether my death be a burnt-offering, a drink-offering (by fire or ſword) or a peace-offering (that I die in my bed) I deſire it may be a freewill offering, a ſweet ſacrifice to the Lord.

The time of my departure] He makes nothing of death. It was no more betwixt God and Moſes, but Go up and die. So betwixt Chriſt and Paul, but launch out, and land immediately at the fair haven of heaven.

Verſe 7. I have fought a good fight] The nearer any thing is to the center, the more ſtrongly and ſwiftly it moveth. The wine of the ſpirit is ſtrongeſt in the Saints, when they are drawing to an end. His motions are quickeſt, when naturall motions are ſloweſt, moſt ſenſible when the body begins to be ſenſleſſe, moſt lively when the Saints are a dying.

Verſe 8. There is laid up a crown] Beyond a crown, the wiſhes of mortall men extend not. Alexander inviting many to ſupper, provided a crown of 180 pound to be given to thoſe that drank moſt. One and fourty killed themſelves, with drinking, to get that crown. Shall theſe do more for a trifle, then we will do for heaven?

A crown of righteouſnes] So ſalvation is called: not for that it is of right due to us, but becauſe it is purchaſed for us by the righteouſneſſe of Chriſt, and ſhall be freely given to thoſe that are juſtified by faith.

Verſe 9. Doe thy diligence, &c.] We want much of our comfort in the want of a friend, Eccleſ. 4.9. Optimum ſolatium ſodalitium. How doth David bemoan the leſſe of Ionathan? How did D. Tailour prize the company of his fellow-priſoner, that Angel of God, as he called him, Iohn Bradford? What a mercy did S. Paul count it, that ſick Epaphroditus recovered, Phil. 2.27?

Verſe 10. Demas hath for ſaken me] Blazing comets, as long as they keep aloft, ſhine bright: but when they begin to decline from their pitch, they fall to the earth. Ionathan followed the chaſe well, and with gre[illegible: 1 letter]dy purſuit, till he met with the honey: ſo doth many a Demas.

And is d[illegible: 1 letter] parted unto Theſſalonica] Where he became an Idol Prieſt, as ſaith Dorotheus.

Verſe 11. For he is profitable] Once unprofitable (Act. 15.38. See the Note there) but now profitable, Philom. 11.

Verſe 12. Tychicus have I ſent] For what end, ſee Eph. 6.22. with the Note there.

Verſe 13. The cloak that I left] O ſup[illegible: 1 letter]llectilem Apoſtolicam! O what a ſmall deal of houſholdſtuff had this great Apoſtle, Er[illegible: 1 letter]ſ in Ioe. ſaith Eraſmus [illegible: 1 letter]a cloak to keep off the rain, and a few books and writings. Tota [illegible: 1 letter]ti[illegible: 2 letters]m ſup[illegible: 1 letter]ll[illegible: 1 letter]x mea eſt char tacea, ſaith he in another place. Er[illegible: 1 letter]ſ in farrag. epiſtol. All my ſtock is in books. And of judicious Calvin it is reported, that all the goods that he left behind[illegible: 1 letter] him, his library being ſold very dear, come ſcarce to 300 florens, that is about go pounds of our money. Seekeſt thou great things for thy ſelf? Ier. 45.5.

Verſe 14. Alexander the copper-ſmith] Who was once Martyrio propinquus, ſaith Calvin, near unto Martyrdome in Pauls cauſe, Act. 19.33. A glorious profeſſour may become a furious perſecutour. Let him that ſtands, take he[illegible: 1 letter]d leſt he fall.

The Lord reward him] This is neither a curſe,Author queſt. apud Juſt. Mar. nor a railing ſpeech (ſaith an Ancient) but a prediction well beſeeming an Apoſtle, that avenged not himſelf, but rather gave place to wrath, Rom. 12, 19.

Verſe 15. He hath greatly reſiſted our words] Or, our pr[illegible: 1 letter]echings, not our perſons only. This was a foul fault. See I Theſſ. 4. 8. Exod. 16.8.

Verſe 16. No man ſtood with me] So that Paul might have ſaid as Socrates did, [non-Latin text not transcribed]. Plato. [non-Latin text not transcribed], My friends, I have never a friend. And as Plato, A friend is a very mutable creature.

Verſe 17. The Lord ſtood] God is never ſo ſweet and ſo ſeaſonable to his Saints, as in the day of their deepeſt diſtreſſe. He loves to help thoſe that are forſaken of their hopes.

The preaching might be fully known] Or, Soundly proved to be a divine ordinance, by my conſtancy and contempt of death.

Out of the mouth of the lion] Nero, who firſt orientem fidem, Romae cruentavit, as Tertullian ſpeaketh, put Chriſtians to death, and made a bloudy decree, That whoſoever confeſſed himſelf a Chriſtian, ſhould,Dedicator dam nationi[illegible: 1 letter] chri, li. anorum. Teit. without any more ado, be put to death as a convicted enemy of mankinde. Tertullian calleth him, The Dedicatour of the condemnation of Chriſtians.

Verſe 18. And the Lord ſhall deliver] Experience breeds confidence.

Ʋnto his heavenly kingdom] So David argues from temporals to eternals, Pſal. 23.5, 6.

Verſe 19. Salute Priſca &c.] See the Note on Rom. 16.3.

Verſe 20. At Miletum ſick] See the Note on Phil. 2.27.

Verſe 21. Do thy diligence, &c.] The Apoſtle quickneth Timothy as Tully did his friend. Quamobrem ſi me amas, &c. ſi dormis expergiſcere, ſi ſtas ingredere, ſi ingrederis curre, ſi curris advola. Credibile non est quantum ego in amore & fide tua ponam. Make all poſſible haſte hither, for I rely much upon thy love and loialty.

Verſe 22. Grace be with you] Gods bleſſing be with you alwaies, Amen. Act. and Mon. 1365. Laur. Saunders. Even now to ward the offering of a burnt ſacrifice, &c. ſaid that Martyr in a letter to certain friends.

I charge thee therefore before God. 1Timm 5:21.

Who shall judge the quick and the dead. That is, the Lord Jesus; for he is to be the Judge of men, Mt 25:31-46, 2Cor 5:10. The word quick means living, Acts 10:42; Eph 2:1; and the idea is, that he would be alike the Judge of all who were alive when he should come, and of all who had died. 1Thes 4:16, 1Thes 4:17. In view of the fact that all, whether preachers or hearers, must give up their account to the final Judge, Paul charges Timothy to be faithful; and what is there which will more conduce to fidelity in the discharge of duty, than the thought that we must soon give up a solemn account of the manner in which we have performed it?

At his appearing. That is, the judgment shall then take place. This must refer to a judgment yet to take place, for the Lord Jesus has not yet "appeared" the second time to men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of the word rendered appearing, 2Thes 2:8. It is there rendered brightness. Comp. 1Timm 6:14, 2Ti 1:10, Tit 2:13.

And his kingdom. Or, at the setting up of his kingdom. The idea of his reigning, or setting up his kingdom, is not unfrequently associated with the idea of his coming. See Mt 16:28. The meaning is, that, at his second advent, the extent and majesty of his kingdom will be fully displayed. It will be seen that he has control over the elements, over the graves of the dead, and over all the living. It will be seen that the earth and the heavens are under his sway, and that all things there acknowledge him as their sovereign Lord. In order to meet the full force of the language used by Paul here, it is not necessary to suppose that he will set up a visible kingdom on the earth, but only that there will be an illustrious display of himself as a king, and of the extent and majesty of the empire over which he presides. Comp. Rom 14:11; Php 2:10.

(a) "charge" 1Timm 5:21, 6:13 (b) "judge" Rev 20:12,13

Preach the word. The word of God; the gospel. This was to be the main business of the life of Timothy, and Paul solemnly charges him, in view of the certain coming of the Redeemer to judgment, to be faithful in the performance of it.

Be instant. Rom 12:12, The meaning here is, that he should be constant in this duty. Literally, to stand by, or to stand fast by; that is, he was to be pressing or urgent in the performance of this work. He was always to be at his post, and was to embrace every opportunity of making known the gospel. What Paul seems to have contemplated was not merely that he should perform the duty at stated and regular times; but that he should press the matter as one who had the subject much at heart, and never lose an opportunity of making the gospel known.

In season. ευκαιρως. In good time; opportunely. Comp. Mt 16:16, Lk 22:6, Mk 14:11. The sense is, when it could be conveniently done; when all things were favourable, and when there were no obstructions or hinderances. It may include the stated and regular seasons for public worship, but is not confined to them.

Out of season. ακαιρως. This word does not elsewhere occur in the New Testament. It is the opposite of the former, and means that a minister is to seek opportunities to preach the gospel even at such periods as might be inconvenient to himself, or when there might be hinderances and embarrassments, or when there was no stated appointment for preaching. He is not to confine himself to the appointed times of worship, or to preach only when it will be perfectly convenient for himself; but he is to have such an interest and earnestness in the work, that it will lead him to do it in the face of embarrassments and discouragements, and whenever he can find an opportunity. A man who is greatly intent on an object will seek every opportunity to promote it. He will not confine himself to stated times and places, but will present it everywhere, and at all times. A man, therefore, who merely confines himself to the stated seasons of preaching the gospel, or who merely reaches when it is convenient to himself, should not consider that he has come up to the requirement of the rule laid down by the apostle. He should preach in his private conversation, and in the intervals of his public labours, at the side of the sick bed, and wherever there is a prospect of doing good to any one. If his heart is full of love to the Saviour and to souls, he cannot help doing this.

Reprove. Or convince. 2Ti 3:16. The meaning is, that he was to use such arguments as would convince men of the truth of religion, and of their own need of it.

Rebuke. Rebuke offenders. Tit 2:15. See the use of the word in Mt 8:26, 12:16, (rendered charged;) Mt 16:22, 17:18; Mt 19:13, 20:31, Lk 4:35,39, 17:3, 18:15, Jude 1:9. In the New Testament the word is used to express a judgment of what is wrong, or contrary to one's will, and hence to admonish or reprove. It implies our conviction that there is something evil, or some fault in him who is rebuked. The word in this verse rendered reprove, does not imply this, but merely that one may be in error, and needs to have arguments presented to convince him of the truth. That word also implies no superior authority in him who does it. He presents reasons, or argues the case, for the purpose of convincing. The word here rendered rebuke, implies authority or superiority, and means merely that we may say that a thing is wrong, and administer a rebuke for it, as if there were no doubt that it was wrong. The propriety of the rebuke rests on our authority for doing it, not on the arguments which we present. This is based on the presumption that men often know that they are doing wrong, and need no arguments to convince them of it. The idea is, that the minister is not merely to reason about sin, and convince men that it is wrong; but he may solemnly admonish them not to do it, and warn them of the consequences.

Exhort. Rom 12:8.

With all long-suffering. That is, with a patient and persevering spirit if you are opposed. 2Ti 2:25. Comp. Rom 2:4. Comp. Rom 9:22, 2Cor 6:6, Gal 5:22; Eph 4:2, Col 1:11, 3:12, 1Timm 1:16.

And doctrine. Teaching, or patient instruction.

(c) "reprove" Tit 2:15

For the time will come, etc. Probably referring to the time mentioned in 2Ti 3:1, seq.

When they will not endure sound doctrine. Greek, healthful doctrine; i.e., doctrine contributing to the health of the soul, or to salvation. At that time they would seek a kind of instruction more conformable to their wishes and feelings.

But after their own lusts. They will seek such kind of preaching as will accord with their carnal desires; or such as will palliate their evil propensities, and deal gently with their vices. Comp. Isa 30:10, "Speak unto us smooth things; prophesy deceits."

Shall they heap to themselves teachers, having itching ears. The word rendered heap επισωρευω--does not occur elsewhere in the New Testament. It means to heap up upon, to accumulate; and here to multiply. The word rendered itching--κνηθω--also occurs only in this place in the New Testament. It means to rub, to scratch; and then to tickle, and here to feel an itching for something pleasing or gratifying. The image is derived from the desire which we have when there is an itching sensation, to have it rubbed or scratched. Such an uneasiness would these persons have to have, some kind of instruction that would allay their restless and uneasy desires, or would gratify them. In explanation of this passage we may observe,

(1.) that there will be always religious teachers of some kind, and that, in proportion as error and sin abound, they will be multiplied. The apostle here says, that by turning away from Timothy, and from sound instruction, they would not abandon all religious teachers, but would rather increase and multiply them. Men often declaim much against a regular ministry, and call it priestcraft; and yet, if they were to get rid of such a ministry, they would by no means escape from all kinds of religious teachers. The deeper the darkness, and the more gross the errors, and the more prevalent the wickedness of men, the more will a certain kind of religious teachers abound, and the more it will cost to support them. Italy and Spain swarm with priests, and in every heathen nation they constitute a very numerous class of the population. The cheapest ministry on the earth is a well-educated Protestant clergy, and if society wishes to free itself from swarms of preachers, and prophets, and exhorters, it should secure the regular services of an educated and pious ministry.

(2.) In such classes of persons as the apostle here refers to, there is a restless, uneasy desire to have some kind of preachers. They have "itching ears." They will be ready to run after all kinds of public instructors. They will be little pleased with any, and this will be one reason why they will have so many. They are fickle, and unsettled, and never satisfied. desire to hear the truth, and to learn the way of salvation, is a good desire. But this can be better gratified by far under the patient and intelligent labour of a single religious teacher, than by running after many teachers, or than by frequent changes. How much would a child learn if he were constantly running from one school to another?

(3.) Such persons would have teachers according to "their own lusts;" that is, their own tastes, or wishes. They would have those who would coincides with their whims; who would foster every vagary which might enter their imagination; who would countenance every wild project for doing good; who would be the advocates of the errors which they held; and who would be afraid to rebuke their faults. These are the principles on which many persons choose their religious teachers. The true principle should be, to select those who will faithfully declare the truth, and who will not shrink from exposing and denouncing sin, wherever it may be found.

(*) "lusts" "desires"

And they shall turn away their ears from the truth. That is, the people themselves will turn away from the truth. It does not mean that the teachers would turn them away by the influence of their instructions.

And shall be turned unto fables. 1Timm 1:4.

(a) "fables" 1Timm 1:4

But watch thou in all things. Be vigilant against error and against sin, and faithful in the performance of duty. Mt 25:13; 1Cor 16:13.

Endure afflictions. 2Ti 2:3. The Greek word here is the same which is there rendered "endure hardness."

Do the work of an evangelist. On the word evangelist, Acts 21:8. The phrase here means, do the work of preaching the gospel, or of one appointed to proclaim the glad tidings of salvation. This is the proper business of all ministers, whatever other rank they may maintain. Whether it was ever regarded as the proper duty of a separate class of men to do this, Eph 5:11.

Make full proof of thy ministry. Marg., fulfil. Comp. Rom 14:5. The word here used denotes, properly, to bear or bring fully; then to persuade fully; and then to make fully assured of, to give full proof of. The meaning here seems to be, to furnish full evidence of what is the design of the Christian ministry, and of what it is adapted to accomplish, by the faithful performance of all its duties. Timothy was so to discharge the duties of his office as to furnish a fair illustration of what the ministry could do, and thus to show the wisdom of the Saviour in its institution. This should be the aim of all the ministers of the gospel. Each one should resolve, by the blessing of God, that the ministry, in his hands, shall be allowed, by a fair trial, to show to the utmost what it is adapted to do for the welfare of mankind.

(b) "things" 2Ti 2:3 (1) "full proof" "fulfil" (c) "of thy ministry" 1Timm 4:12,15

For I am now ready to be offered. This conviction of the apostle that he was about to die, is urged as a reason why Timothy should be laborious and faithful in the performance of the duties of his office. His own work was nearly done. He was soon to be withdrawn from the earth, and whatever benefit the world might have derived from his experience or active exertions, it was now to be deprived of it. He was about to leave a work which he much loved, and to which he had devoted the rigour of his life, and he was anxious that they who were to succeed him should carry on the work with all the energy and zeal in their power. This expresses the common feeling of aged ministers as death draws near. The word "ready," in the phrase "ready to be offered," conveys an idea which is not in the original. It implies a willingness to depart, which, whether true or not, is not the idea conveyed by the apostle. His statement is merely of the fact that he was about to die, or that his work was drawing to a close. No doubt he was "ready," in the sense of being willing and prepared, but this is not the idea in the Greek. The single Greek word rendered "I am ready to be offered"--σπενδομαι--occurs nowhere else in the New Testament, except in Php 2:17, where it is translated, "if I be offered." See it explained Php 2:17. The allusion here, says Burder (in Rosenmuller's A. u. n. Morgenland,) is to the custom which prevailed among the heathen generally, of pouring wine and oil on the head of a victim when it was about to be offered in sacrifice. The idea of the apostle then is, that he was in the condition of the victim on whose head the wine and oil had been already poured, and which was just about to be put to death; that is, he was about to die. Every preparation had been made, and he only awaited the blow which was to strike him down. The meaning is not that he was to be a sacrifice; it is that his death was about to occur. Nothing more remained to be done but to die. The victim was all ready, and he was sure that the blow would soon fall. What was the ground of his expectation, he has not told us. Probably there were events occurring in Rome which made it morally certain that though he had once been acquitted, he could not now escape. At all events, it is interesting to contemplate an aged and experienced Christian on the borders of the grave, and to learn what were his feelings in the prospect of his departure to the eternal world. Happily, Paul has in more places than one (comp. Php 1:23) stated his views in such circumstances, and we know that his religion then did not fail him. He found it to be in the prospect of death what he had found it to be through all his life--the source of unspeakable consolation; and he was enabled to look calmly onward to the hour which should summon him into the presence of his Judge.

And the time of my departure is at hand. Gr., dissolving, or dissolution. So we speak of the dissolution of the soul and body. The verb from which the noun (αναλυσις,) is derived (αναλυω,) means to loosen again; to undo. It is applied to the act of unloosing or casting off the fastenings of a ship, preparatory to a departure. The proper idea in the use of the word would be, that he had been bound to the present world, like a ship to its moorings, and that death would be a release. He would now spread his sails on the broad ocean of eternity. The true idea of death is that of loosening the bands that confine us to the present world; of setting us free, and permitting the soul to go forth, as with expanded sails, on its eternal voyage. With such a view of death, why should a Christian fear to die?

(+) "offered" "sacrificed" (d) "departure" Php 1:23, 2Pet 1:14

I have fought a good fight. The Christian life is often represented as a conflict, or warfare. 1Timm 6:12. That noble conflict with sin, the world, the flesh, and the devil, Paul now says he had been able to maintain.

I have finished my course. The Christian life, too, is often represented as a race to be run. Comp. 1Cor 9:24, 1Cor 9:25, 1Cor 9:26.

I have kept the faith. I have steadfastly maintained the faith of the gospel; or, have lived a life of fidelity to my Master. Probably the expression means that he had kept his plighted faith to the Redeemer, or had spent a life in faithfully endeavouring to serve his Lord:

(a) "fought" 1Timm 6:12 (b) "finished" Acts 20:24 (c) "kept the faith" Prov 23:23, Rev 3:10

Henceforth there is laid up for me. At the end of my race, as there was a crown in reserve for those who had successfully striven in the Grecian games. Compare 1Cor 9:25. The word henceforth--λοιπον--means what remains, or, as to the rest; and the idea is, that that was what remained of the whole career. The race had been run; the conflict had been waged; and all that was now necessary to complete the whole transaction, was merely that the crown be bestowed.

A crown of righteousness. That is, a crown won in the cause of righteousness, and conferred as the reward of his conflicts and efforts in the cause of holiness. It was not the crown of ambition; it was not a garland won in struggles for earthly distinction; it was that which was the appropriate reward of his efforts to be personally holy, and to spread the principles of holiness as far as possible through the world.

Which the Lord, the righteous Judge, shall give me. The Lord Jesus, appointed to judge the world, and to dispense the rewards of eternity. It will be seen, in the last day, that the rewards of heaven are not conferred in an arbitrary manner, but that they are bestowed because they ought to be, or that God is righteous and just in doing it. No man will be admitted to heaven who ought not, under all the circumstances of the case, to be admitted there; no one will be excluded who ought to have been saved.

At that day. That is, the time when he will come to judge the world, Mt 25.

And not to me only. "Though my life has been spent in laboriously endeavouring to spread his religion; though I have suffered much, and laboured long; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley, 1Cor 9:25, which could be conferred only on one victor, 1Cor 9:24; but here every one may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if I obtain the crown, he must be excluded; but it is a crown which he can obtain as well as I. As many as run--as many as fight the good fight--as many as keep the faith--as many as love his appearing, may win the crown as well as I." Such is religion, and such is the manner in which its rewards differ from all others. At the Grecian games, but one could obtain the prize, 1Cor 9:24. All the rest who contended in those games, no matter how numerous they were, or how skilfully they contended, or how much effort they made, were of course subjected to the mortification of a failure, and to all the ill-feeling and envy to which such a failure might give rise. So it is in respect to all the prizes which this world can bestow. In a lottery, but one can obtain the highest prize; in a class in college, but one can secure the highest honour in the scramble for office, no matter how numerous the competitors may be, or what may be their merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter how numerous the competitors', or how worthy any one of them may be, or how pre-eminent above his brethren, yet all may obtain the prize; all may be crowned with a diadem of life of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown?

Unto all them also that love his appearing. That is, unto all who desire his second coming. To believe in the second advent of the Lord Jesus to judge the world, and to desire his return, became a kind of a criterion by which Christians Were known. No others but true Christians were supposed to believe in that, and no others truly desired it. Comp. Rev 1:7, 22:20. It is so now. It is one of the characteristics of a true Christian, that he sincerely desires the return of his Saviour, and would welcome his appearing in the clouds of heaven.

(d) "crown of righteousness" 1Cor 9:25, 1Pet 5:4, Rev 2:10 (e) "all them also" 1Cor 2:9

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

For Demas hath forsaken me. Demas is honourably mentioned in Col 4:14; but nothing more is known of him than what can be gathered from that place and this--that he was at first a friend and fellow-labourer of Paul, but that, under the influence of a desire to live, he afterwards forsook him, even in circumstances where he greatly needed the presence of a friend.

Having loved this present world. This does not mean necessarily, that he was an avaricious man, or that, in itself, he loved the honours or wealth of this world; but it means that he desired to live. He was not willing to stay with Paul, and subject himself to the probabilities of martyrdom; and, in order to secure his life, he departed to a place of safety. The Greek is, αγαπησαςτοννυναιωνα--having loved the world that now is; that is, this world as it is, with all its cares, and troubles, and comforts; having desired to remain in this world, rather than go to the other. There is, perhaps, a slight censure here in the language of Paul --the censure of grief; but there is no reason why Demas should be held up as an example of a worldly man. That he desired to live longer; that he was unwilling to remain, and risk the loss of life, is indeed clear. That Paul was pained by his departure, and that he felt lonely and sad, is quite apparent; but I see no evidence that Demas was influenced by what are commonly called worldly feelings, or that he was led to this course by the desire of wealth, fame, or pleasure.

And is departed unto Thessalonica. Perhaps his native place. Calmet.

Crescens. Nothing more is known of Crescens than is here mentioned. "He is thought by Eusebius and others to have preached in Gaul, and to have founded the church in Vienne, in Dauphiny." Calmet.

To Galatia. See Intro. to the epistle to the Galatians, paragraph 1. It is not known to what part of Galatia he had gone, or why he went there.

Titus unto Dalmatia. Dalmatia was a part of Illyricum, on the gulf of Venice, or the Adriatic sea. On the situation of Illyricum, Rom 15:19. Paul does not mention the reason why Titus had gone there: but it is not improbable that he had gone to preach the gospel, or to visit the churches which Paul had planted in that region. The apostle does not suggest that he was deserving of blame for having gone, and it can hardly be supposed that Titus would have left him at this time without his concurrence. Perhaps when he permitted him to go, he did not know how soon events would come to a crisis with him; and as a letter would more readily reach Timothy at Ephesus than Titus in Dalmatia, he requested him to come to him, instead of directing Titus to return.

(f) "loved" 1Jn 2:15

Only Luke is with me. Luke, the author of the gospel which bears his name, and of the Acts of the Apostles. For a considerable part of the ministry of Paul, he was his travelling companion, comp. Acts 16:10; and we know that he went with him to Rome, Acts 27:1.

Take Mark. John Mark, Acts 15:37. He was the son of a sister of Barnabas, and had been the travelling companion of Barnabas and Paul. There had been a temporary alienation between Paul and him, Acts 15:38, but this passage proves that that had been removed, and that Paul was reconciled to him.

For he is profitable to me for the ministry. In what way he would be profitable he does not say; nor is it known why Mark was at that time with Timothy. It may be observed however, that this is such language as Paul might be expected to use of Mark, after what had occurred, as recorded in Acts 15:38. He felt that he was now about to die. If he suspected that there was on the part of Mark any lingering apprehension that the great apostle was not entirely reconciled to him, or retained a recollection of what had formerly occurred, nothing would be more natural than that at this trying time of his life, Paul should summon him to his side, and express towards him the kindest emotions. It would soothe any lingering irritation in the mind of Mark to receive such a message.

And Tychicus. See Acts 20:4. In Eph 6:21, Paul calls him "a beloved brother, and faithful minister in the Lord." But it may be asked, why he did not retain him with him, or why should he have sent him away, and then call Timothy to him? The probability is, that he had sent him before he had seen reason to apprehend that he would be put to death; and now, feeling the need of a friend to be with him, he sent to Timothy, rather than to him, because Tychicus had been employed to perform some service which he could not well leave, and because Paul wished to give some special instructions to Timothy before he died.

Have I sent to Ephesus. Why, is not certainly known. Comp. Intro paragraph 2.

(a) "Tychius" Tit 3:12

The cloak that I left at Troas. On the situation of Troas, Acts 16:8. It was not on the most direct route from Ephesus to Rome, but was a route frequently taken. See Intro. to the Acts, paragraph 2. In regard to what the "cloak" here mentioned was, there has been considerable difference of opinion. The Greek word used, (φελονης variously written, φαιλονηςφελονης, and φελωνης,) occurs nowhere else in the New Testament. It is supposed to be used for a similar Greek word, (φαινολης,) to denote a cloak, or great-coat, with a hood, used chiefly on journeys, or in the army: Latin, penula. It is described by Eschenberg, (Man. Class. Lit. p. 209,) as a "cloak without sleeves, for cold or rainy weather." See the uses of it in the quotations made by Wetstein, in loc. Others, however, have supposed that the word means a travelling-case for books, etc. So Hesychus understands it. Bloomfield endeavours to unite the two opinions by suggesting that it may mean a cloak-bag, and that he had left his books and parchments in it. It is impossible to settle the precise meaning of the word here, and it is not material. The common opinion, that it was a wrapper or travelling-cloak, is the most probable; and such a garment would not be undesirable for a prisoner. It should be remembered, also, that winter was approaching, 2Ti 4:21, and such a cloak would be particularly needed. He had, probably, passed through Troas in summer, and, not needing the cloak, and not choosing to encumber himself with it, had left it at the house of a friend. On the meaning of the word, see Wetstein, Robinson, Lex., and Schleusner, Lex. Comp. also, Suic. Thess. ii. 1422. The doubt in regard to what is here meant, is as old as Chrysostom. He says, (Horn. x. on this epistle,) "that the word (φελονην) denotes a garment--τοιματιον. But some understood by it a capsula, or bag-- γλωσσοκομον," compare Jn 12:6 "in which books, etc., were carried."

With Carpus. Carpus is not elsewhere mentioned, he was evidently a friend of the apostle, and it would seem probable that Paul had made his house his home when he was in Troas.

And the books. It is impossible to determine what books are meant here. They may have been portions of the Old Testament, or classic writings, or books written by other Christians, or by himself. It is worthy of remark, that even Paul did not travel without books, and that he found them in some way necessary for the work of the ministry.

Especially the parchments. The word here used, (μεμβρανος, whence our word membrane,) occurs only in this place in the New Testament, and means skin, membrane, or parchment. Dressed skins were among the earliest materials for writing, and were in common use before the art of making paper from rags was discovered. These "parchments" seem to have been something different from "books," and, probably, refer to some of his own writings. They may have contained notes, memorandums, journals, or unfinished letters. It is, of course, impossible now to determine what they were. Benson supposes they were letters which he had received from the churches; Macknight, that they were the originals of the letters which he had written; Bishop Bull, that they were a kind of common-place book, in which he inserted hints and extracts of the most remarkable passages in the authors which he read. All this, however, is mere conjecture.

Alexander the coppersmith. Or, rather, the brazier οχαλκευς. The word is used, however, to denote a worker in any kind of metals. This is, probably, the same person who is mentioned in 1Timm 1:20, and, perhaps, the same as the one mentioned in Acts 19:33. 1Timm 1:20.

Did me much evil. In what way this was done, is not mentioned. If this is the same person who is referred to in 1Timm 1:20, it is probable that it was not evil to Paul personally, so much as embarrassment to the cause of religion which he advocated. Comp. 2Ti 2:17,18.

The Lord reward him according to his works. Comp. 1Timm 1:20. This need not be regarded as an expression of private feeling; still less should it be understood as expressing a desire of revenge. It is the language of one who wished that God would treat him exactly as he ought to be treated, and might be in accordance with the highest benevolence of any heart. It is the aim of every just government that every one should be treated exactly as he deserves; and every good citizen should desire and pray that exact justice may be done to all. It is the business of a police officer to ferret out the guilty, to bring them to trial, to secure a just sentence; and any police officer might pray, with the utmost propriety, that God would assist him in his endeavours, and enable him to perform his duty. This might be done with no malevolent feeling toward any human being, but with the purest love of country, and the most earnest desire for the welfare of all. If such a police officer, or if a judge, or a juryman, were heard thus to pray, who would dare to accuse him of having a vindictive spirit, or a malevolent heart? And why should Paul be so charged, when his prayer amounts to no more than this? For it remains yet to be proved, that he refers to any private wrong which Alexander had done him, or that he was actuated by any other desire than that the sacred interests of truth should be guarded, and equal justice done to all. Why is it wrong to desire or to pray that universal justice may be done, and that every man may be treated as, under all the circumstances of the case, he ought to be treated? On the subject of the "Imprecations in the Scriptures," the reader may consult an article in the Bibliotheca Sacra, vol. 1, pp. 97-- 110. It should be added, here, that some manuscripts, instead of αποδωη, "may the Lord reward," read it in the future-- αποδωσει, "will reward." See Wetstein. The future is also found in the Vulgate, Coptic, and in Augustine, Theodoret, and Chrysostom. Augustine says, (on the Sermon on the Mount,) "He does not say, may he reward, (reddat;) but, he will reward, (redder,) which is a verb of prophecy, not of imprecation." The authority, however, is not sufficient to justify a change in the present reading. These variations have, do doubtless, arisen from a belief, that the common reading expresses a sentiment inconsistent with the true spirit of a Christian, and a desire to find a better. But there is no reason for desiring a change in the text.

(b) "Lord reward him" Ps 28:4

Of whom be thou ware also. It would seem from this, that Alexander was still a public teacher, and that his discourses were plausible and artful. The best and the wisest of men need to be on their guard against the efforts of the advocates of error.

For he hath greatly withstood our words. Marg., preachings. The Greek is, words; but the reference is, doubtless, to the public teachings of Paul. This verse makes it clear that it was no private wrong that Paul referred to, but the injury which he was doing to the cause of truth as a professed public teacher.

(1) "words" "preachings"

At my first answer. Or, apology, απολογια, plea, or defence. 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 Intro., & 1.

No man stood with me. Paul had many friends in Rome, 2Ti 4:21; comp. 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 dwelt 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 children's sake of mine own body.

Thus the Psalmist was forsaken by his friends in the time of calamity, Ps 35:12-16, 38:11, 41:9, 55:12. And thus the Saviour was forsaken in his trials, Mt 26:66. Comp., for illustration, Zech 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, (Prov 14:20, 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." Comp. 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-- "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 !" 2Sam 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 Heaven's blessings to man; and, when enjoyed, should be regarded as more than a compensation for all of show, and splendour, 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 other's hearts, tenacious of their own, And we no less of ours, when such the bait. Ye fortune's 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--λογισθειη. On the meaning of this word, Rom 4:3, Phm 1:18. The prayer of the apostle here breathes the very spirit of Christ. Lk 23:34. Comp. Acts 7:60.

(a) "all men forsook" 2Ti 1:15 (b) "laid" Acts 7:60

Notwithstanding the Lord stood with me. Though all men forsook me, yet God did not. This expresses an universal truth in regard to the faithfulness of God. See Ps 27:10. Comp. Job 5:17-19, Isa 43:1,2.

That by me the preaching might be fully known. The word preaching here probably means the gospel as preached by him. The word rendered "might be fully known" πληροφορηθη means, "might obtain full credence;" that is, might be fully confirmed, so that others might be assured of its truth. The apostle, doubtless, means that on his trial, though forsaken by all men, he was enabled to be so steadfast in his profession of the truth, and so calm in the prospect of death, that all who witnessed his trial, saw that there was a reality in religion, and that the gospel was founded in truth. He had maintained as a preacher that the gospel was able to support the soul in trial, and he was now able to illustrate its power in his own case. He had proclaimed the gospel as the true system of religion, and he was now able to bear testimony to it with the prospect of approaching martyrdom. The sentiment of this passage then is, that the truth of the gospel is made known, or that men may become fully assured of it, by the testimony which is borne to it by its friends in the near prospect of death. One of the most important means of establishing the truth of the gospel in the world, has been the testimony borne to it by martyrs, and the spirit of unwavering confidence in God which they have evinced. And now, one of the most important methods of keeping up the knowledge of the value of religion in the world, and of convincing men of the truth of Christianity, is the spirit evinced by its friends when they are about to die. Men judge much, and justly, of the value of a system of religion by its power to comfort in the day of calamity, and to sustain the soul when about to enter on an untried state of being. That system is of little value to mankind which leaves us in the day of trial; that is of inestimable worth which will enable us to die with the firm hope of a brighter and better world. Christian, having served his God faithfully in life, may, therefore, be eminently useful when he comes to die.

And that all the Gentiles might hear. Paul was at this time in Rome. His trial was before a heathen tribunal, and he was surrounded by Pagans. Rome, too, was then the centre of the world, and at all times there was a great conflux of strangers thee. His trial, therefore, gave him an opportunity of testifying to the truth of Christianity before Gentile rulers; and in such circumstances, that the knowledge of his sufferings, and of the religion for which he suffered, might be conveyed by the strangers who witnessed it to the ends of the world. His main object in life was, to make the gospel known to the Gentiles, and he had thus an opportunity of furthering that great cause, even on what he supposed might be the trial which would determine with him the question of life or death. Comp. Rom 1:10.

And I was delivered out of the mouth of the lion. This may either mean that he was delivered from Nero, compared with a lion, or, literally, that he was saved from being thrown to lions in the amphitheatre, as was common in Rome. 1Cor 15:32.

(3.) It is not uncommon in the Scriptures to compare tyrants and persecutors with ravenous wild beasts. Comp. Ps 22:13,21, Jer 2:30. Nero is called a lion by Seneca, and it was usual among heathen writers to apply the term in various senses to princes and warriors. See Grotius, in loc. The common interpretation here has been, that this refers to Nero, and there is no improbability in the interpretation. Still, it is quite as natural to suppose, that the punishment which had been appointed for him, or to which he would have been subjected, was, to be thrown to lions, and that in some way, now unknown to us, he had been delivered from it. Paul attributes his deliverance entirely to the Lord; but what instrumental agency there may have been, he does not specify. It seems probable that it was his own defence; that he was enabled to plead his own cause with so much ability, that he found favour even with the Roman emperor, and was discharged. If it had been through the help of a friend at court, it is hardly to be supposed that he would not have mentioned the name of him to whom he owed his deliverance.

(c) "Lord stood" Mt 10:19, Acts 23:11 (d) "mouth of the lion" Ps 22:21

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 for ever and ever. Paul was accustomed to introduce a doxology in his writings when his heart was full, (comp. 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.

(a) "shall deliver" Ps 121:7

Salute Priscilla and Aquila. Prisca, or Priscilla, was the wife of Aquila, though her name is sometimes mentioned first. In regard to their history, Rom 16:3. They were at Rome when Paul wrote his epistle to the Romans, but afterwards went into Asia Minor, which was the native place of Aquila, Acts 18:2, and where they probably died.

And the household of Onesiphorus. 2Ti 1:16.

Erastus. Rom 16:23.

Abode at Corinth. This was his home, where he filled an important office. Rom 16:23. It would seem, that when Paul went to Rome, there was some expectation that he would accompany him, but that reasons had occurred for his remaining in Corinth. His doing so is referred to without blame.

But Trophimus. See Acts 20:4. He was a native of Asia Minor.

Have I left at Miletum sick. Probably he designed to accompany him to Rome, as he had been often with him in his journeys. On the situation of Miletus, or Miletum, Acts 20:15.

Do thy diligence, 2Ti 4:9.

To come before winter. Probably because of the dangers of the navigation then, and because the circumstances of the apostle were such as to demand the presence of a friend.

Eubulus, etc. These names are of common occurrence in the classic writers, but of the persons here referred to we know nothing.

(*) "diligence" "thy best"

The Lord Jesus Christ be with thy spirit. See Gal 6:18, Rom 16:20. 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. 1Timm 1:3. Compare the remarks on the subscriptions to the Epistle to the Romans, I Corinthians, and especially Titus.

(1) "Nero" "Caesar Nero, or the Emperor Nero"

Observe here, 1. A most solemn adjuration and charge given, I charge thee before God and our Lord Jesus Christ, the judge of quick and dead.

Lord! what opiate can stupify the conscience of minister, that he shall not feel the authority of such a charge, or not be awakened by such arden expressions! How can they appear before the most high and everlasting Judge? What will be a sufficient defence before his enlightened tribunal? If such in the last judgment, who neglected to feed the poor with material bread, shall be placed at Christ's left hand; how can those whose office it is to dispense spiritual bread, if they neglect to do it, escape condemnation!

Observe, 2. The subject matter of the charge to preach according to Christ's commission, Matt 28:19.

Go, preach and baptize: to preach the word, not the fancies and inventions of men, but the wholesome word of God; and the whole word of God, both law and gospel, the one to keep men from presumption, the other from despair; to be instant and active, urgent and zealous, in the discharge of his duty, in all the parts of it, in instruction, reprehension, and exhortation; and this with all long-suffering, patience, and lenity, undergoing meekly the contradiction of sinners, and the reproaches of men: and for the time to do it in season, and out of season, that is, to take all occasions, and to be thankful to God for all opportunities of preaching his word: the lazy may find a thousand excuses, but willing minds know no difficulties; they consider the price paid for souls, and the account that must be given of them.

Observe, 3. The person to whom this charge is given; to Timothy, and ordained person, one set apart for the work: this is not a work common to all, but peculiar to some; God's Timothies only, who are called and set apart by imposition of hands for the work of the ministry, must preach the word; and such ought to take all occasions, and be very instant in so doing, Necessity is laid upon us; yea, woe be unto us if we preach not the gospel. 1Cor 9:16

Here we have the reason of our apostle's solemn adjuration in the foregoing verses, by which he stirs up Timothy to a careful discharge of his duty; namely, in regard of the apostasy of the times, in which many would grow weary of sound doctrine, and follow fables.

Here note, 1. The ground of this apostasy: men's hatred of the truth: They will not endure sound doctrine, that is, they will reject and abhor it; they love their lusts above God's law, and will not endure to hear it.

A second ground of their apostasy is, a delight in false teachers: they heap up to themselves such as will claw their itching ears, and gratify their wanton desires, and in now wise disturb their lusts.

Thirdly, Here is the doleful issue and dreadful consequence of this their malicious contempt of the truth; they shall turn away their hearts from the truth, and be turned unto fables; that is, say some, to the fabulous traditions of the Jewish doctors, say others.

Learn hence, 1. That Christian doctrine is sound doctrine, wholesome words.

2. Unsound persons cannot endure sound doctrine; sore eyes cannot abide the light.

3. That in the last days there will be many teachers to claw and gratify itching ears.

4. That the more false teachers do abound, the more careful and industrious should the ministers of Christ be to oppose them, by preaching sound doctrine.

Behold here a fourfold duty pressed upon Timothy;

1. Watchfulness: Watch thou in all things. As if he had said, "False teachers will beset you round on every side; therefore guard and watch every where."

2. Courage: Endure afflictions: he that fears the frowns of men, can never discharge his duty faithfully to God.

3. Fidelity: Do the work of an evangelist. which was an extraordinary, and therefore but a temporary, office, to assist the apostles in preaching and publishing the gospel from place to place; they watered what the apostles planted.

4. Sincerity: Make full proof of thy ministry: so fulfill all the parts of it, that none may charge thee with the neglect of any part of thy duty: let the world see that thou makest it thine own and only work to win souls.

Learn hence, 1. That the apostasy and looseness of the times we live in must oblige all persons, but especially the ministers of Christ, to watch: who should watch, if not the watchmen?

Learn hence, 2. That ministers, of all men, need courage: they must inure thmeselves to endure hardships and expect hard words, hard dealing, nick names, and all kind of reproaches; and these must be endured with patience, with courage, and with constance.

Learn, 3. That ministers must make full proof of their ministry; that is, must fully and faithfully discharge all the duties of their calling, not do their duties by halves; but accomplish all the parts of their ministry, strengthening the weak, comforting the afflicted, reducing the wandering, and adorning their doctrine by a pure and unblamable conversation. This is to fulfil our ministry.

Our apostle being now come almost to the end of his Christian and ministerial race, he first looks downward into his grave with comfort, ver, 6. and sees his death a pleasing sacrifice to God, and a sweet departure to him; I am ready to be offered, and the time of my departure is at hand.

Next he looks backward, and reflects upon his well-spent life with joy: I have fought a good fight, I have finished my course, ver. 7.

Last of all he looks upward, and there sees heaven prepared for him, ver. 8. Henceforth is laid up for me a crown of righteousness.

Observe, 1. St. Paul's intimation of his death: I am ready to be offered up: a sacrificial word, "I am ready to be poured out as a drink-offering; my death will be a sweet sacrifice to God, my blood being shed for Christ, as the wine was poured out in the meat-offering."

Learn hence, That the death of God's ministers, especially of such as die martyrs, is a most pleasing sacrifice unto God: precious in the sight of the Lord is the death of all, but especially of the saints.

Observe, 2. St. Paul's narration of his life: I have fought, I have finished,&c. The word run is a figure taken from the Olympic games, where was combating, wrestling, running, according to the laws of the games, and judges appointed to declare the victors, and to give them the prize, a crown of garlands.

The first metaphor is taken from a soldier, a combatant, a champion; I have fought a good fight.

Learn, Every sincere Christian, but especially every faithful minister is a spiritual soldier; their enemies are spiritual, their weapons spiritual, their warfare spiritual, their victory spiritual; they must be men of courage, men of conduct, men that can endure hardship, men of unity and activity among themselves.

The second metaphor is taken from a strenuous runner; I have finished my course, "I am come to the period of my days, and to the end of my race;" alluding perhaps to his course of life after his conversion, which was wholly spent in running from place to place to preach the gospel.

And now he was come to the last stage or gaol at Rome, where he was to receive his garland, his crown of martyrdom.

Learn hence, A Christian's life is a race, which he must not only cheerfully begin, but perseveringly finish: so says the apostle here, "I, Paul the aged, have fought the good fight, &c., have not only begun, but finished, my course."

O what a comfort is it to be an old soldier of Jesus Christ! St. Paul is now reckoned to be sixty-one years of age when he suffered martyrdom; he runs his race patiently, cheerfully, reservedly, and perseveringly.

The third metaphor is taken from depositories, who faithfully keep things committed to their trust without embezzlement. This depositum, the Christian faith, St. Paul had kept; I have kept the faith. He kept first, the grace of faith; secondly, the doctrine of faith, inviolable; endeavouring to transmit it down to posterity, in despite of the legal Jew, or the profane Gentile.

Observe, 3. St. Paul's expectation of his reward: Henceforth is laid up for me a crown of righteousness &c.

Here note, The reward is a crown of righteousness, because only given to righteous men: the person rewarding, Christ, the righteous judge: the person rewarded, me, St. Paul himself, and all the faithful that love Christ's appearing: the certainty of the reward,, it is laid up, reserved and kept safe, as an inheritance for a child: the time of the reward, in that day, the great day of the Lord, when he shall come to judge the quick and the dead.

Learn hence, 1. That the reward which God has in hand for his faithful servants, is no less than a crown of glory.

2. That the time when this reward shall be fully and finally dispensed, as the great day.

3. It is the property of the godly to look, love, and long, for that day.

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

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

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

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

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

St. Paul having desired Timothy's company at Rome, requests him to bring with him such things as he wanted, and stood in present need of.

1. His cloak: probably a garment which in the winter season he might want the warmth and benefit of, especially being in a cold prison. So long as we are upon earth, a prudential care mnust be taken to preserve our health; when winter approached, St. Paul sent for his winter garment to keep him warm. The body is the soul's organ or instrument by which it acts; therefore we must do what in us lieth to keep it in tune for the service of the soul.

2. His books; probably the book of the Old Testament; certainly no profane books; he had no leisure for, no liking to, any such.

3. But especially the parchments; these are thought to be note-books of his own collecting, in which he had written several things for the help of his memory, and the benefit of the church.

Behold here, 1. An eminent pattern of pious studiousness in St. Paul. Here was an aged man, an aged minister, that had already read much, a prisoner; no very proper place for study, were prisons then filled with such brutes as generally now; nay, a dying prisoner, one that looked for death and beheading every day; yet aged Paul, dying Paul, cannot live without his books; he must still be reading, learning, studying the scriptures especially, which are such a vast deep, as the line of an inspired apostle could not fathom. Behold, I say, a pattern for such ministers as think they know enough, they have studied enough, and are too old to learn; so was not our apostle, when within a few months of his death.

2. Behold here an eminent pattern of pious humiltiy in Timothy, if bishop of Ephesus now, as some affirm, if only a minister of a particular church as others affirm; yet was he undoubtedly a very humble person, otherwise, St. Paul had not desired, and Timothy had certainly disdained to carry this luggage with him to Rome. Pride would have stooped to nothing of this, but thrown all to the dunghill; whereas true humility disposes a man, especially a minister of Christ, to become all things to all men.

Here our apostle, 1. Complains of the injuries and oppositions which he had met with from Aexander the Coppersmith, who was before a great professor, but now become a grievous persecutor: He made shipwreck of the faith, 1Tim 1:19 which he did before profess; nay, 'tis thought this man, Acts 19:33 was near martyrdom, yet afterwards an opposer of the truth. The best things corrupted, become worst; the sweetest wine makes the sharpest vinegar. Be not offended then, if at any time you see professors turn blasphemers; nay, preachers themselves turn persecutors.

Observe, 2. An apostolical prediction, rather than a dreadful imprecation, passed upon Alexander; The Lord reward him according to his works. The Lord will reward him according to his works. The apostle by a prophetic spirit, saw what was coming upon him, and foretels his doom. Imprecations against the enemies of the church if lawful, yet must be cautiously and very rarely used: What we find in scripture looking like such, are rather to be accounted predictions, than imprecations.

Observe, lastly; The caution given to TImothy to shun him; Of whom be thou aware also, for he is an opposer of the truth. Wicked men do not so much oppose the ministers, as the ministry; not so much oppose preachers, as preaching: 'Tis the light of truth which evil- doers hate; because it has a searching, discovering, condemning power.

St. Paul doth not complain of Alexander;s unkindness towards him, but of his malicious resisting the truth, and hindering the preaching of the gospel: He hath greatly withstood our words.

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.

That is, "Though man forsook me, God stood by me; the Lord Jesus strengthened me, that by me, thus standing up in the defence of the gospel, the preaching of it might be fully known, and that all the Gentiles might hear the defence of it; and thus, for that time, I was delivered out of Nero's hands, that bloody lion's mouth."

Learn, 1. That whilst God has any farther work for his servants to do, he will assist and sustain them in despite of all opposition and discouragement whatsoever; though Nero roar, and persecutor;s rage, and friends desert, yet God will stand by, God will deliver, till his faithful servants have finished their work; The Lord stood by me, and I was delivered out of the mouth of the lion, says the apostle.

See here the certain character of the church's enemies: They are lions; lions for power, lions for policy, lions for terror, lions for cruelty; God sometimes delivers his people, and saves them from, sometimes suffers his dearest children to fall into, the paws, yea, the mouths of these devouring lions.

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.

Observe here, How mindful the apostle is of his absent friends; though he was now in prison, and they a great way from him, yet he sends pious salutations to them. This Prisca or Priscilla, and Aquilla, are often remembered by St. Paul, he lodged in their house at Corinth: The saints and servants of God forget not one another, when at the ends of the earth. - He salutes also Onesiphorus and his household, wife and children, and servants. Thus do pious governors procure a blessing upon their families as well as upon their persons. Onesiphorus is not only prayed for himself, and saluted singly, but likewise his household also; Salute Prisca and Aquilla, and the household of Onesiphorus.

Erastus is mentioned, Rom 16:23 as chamberlain of the city of Corinth, one that shewed kindness to Paul; he was a great man, the treasurer of the city of Corinth; yet neither his riches, nor his great place, could keep him from loving the apostle and the afflicted church of God. Rarely are great men good, and as rarely are good men great; yet some great men are good, and some good men are great. Lot and Abraham, Job and David were full of riches, yet full of piety, under the Old Testament: So was Nicodemus, Joseph of Arimathea, and Zaccheus, under the New. Thus God magnifies the power of converting grace. - Trophimus have I left at Miletum sick. This man was a citizen at Ephesus, a disciple and companion of St. Paul, whom he was forced to leave sick at Miletum. Acts 20:4

Note, Strength of grace cannot prevail against bodily weaknesses and diseases; sickness may seize even the best men.

Note also, That the apostles had not the gift of healing, when they pleased, but only when God gave it them.

Our apostle being greatly desirous to see Timothy before his death, reneweth his request and suit to him to make haste and come before winter: the personal presence of good men is much, very much desired by them, in order to excite and quicken each other.

To encourage Timothy to hasten to him, he names several persons of note that were then at Rome, who sent salutations to him, and would rejoice to see him.

But where were all these, when our apostle was upon his trial?

Ans. They all forsook him, and not one of them stood with him.

Behold what frailty there may be! and what fear will do, in persons of choice note for eminency and grace in the church of God!

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.