2Ti 4:1-8. I solemnly charge you, in view of the coming judgment, to be zealous in the exercise of your ministry while the opportunity lasts, while people are willing to listen to your admonitions. Soon the craze for novelty will draw men away from sober truth to fantastic figments. Do you stand your ground. Fill the place which my death will leave vacant. My course is run, my crown is awaiting me. “My crown” did I say? Nay, there is a crown for you, too, and for all who live in the loving longing for the coming of their Lord.
2Ti 4:2. κήρυξον: In 1Ti 5:21 διαμαρτ. is followed by ἵνα with the subj.; in 2Ti 2:14 by the inf. Here the adjuration is more impassioned; hence the abruptness; this is heightened also by the aorists.
ἐπίστηθι: Insta, Be at hand, or Be ready to act. ἐπίστ. εὐκ. ἀκ. qualifies adverbially κήρυξον; while the following imperatives, ἔλεγξον, κ.τ.λ., are various departments of “preaching the word”.
εὐκαίρως ἀκαίρως: opportune, importune (Vulg.). So few καιροί remain available (see next verse), that you must use them all. Do not ask yourself, “Is this a suitable occasion for preaching?” Ask rather, “Why should not this be a suitable occasion?” “Have not any limited season; let it always be thy season, not only in peace and security and when sitting in the Church” (Chrys.).
Similar expressions are cited by Bengel, e.g., digna indigna; praesens absens; nolens volens. We need not ask whether the reasonableness, etc., has reference to the preacher or the hearers. The direction is to disregard the inclinations of both.
ἔλεγξον: Taking this in the sense convict, Chrys. comments thus on the three imperatives, “After the manner of physicians, having shown the wound, he gives the incision, he applies the plaister”.
ἐπιτίμησον: “The strict meaning of the word is ‘to mete out due measure,’ but in the N.T. it is used only of censure”. So Swete (on Mar 1:25), who also notes that with the exceptions of this place and Jud 1:9, it is limited to the Synoptists.
παρακάλεσον: See on 1Ti 4:13.
ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ: This qualifies each of the three preceding imperatives; and πάσῃ belongs to διδαχῇ as well as to μακρ., with the utmost patience and the most painstaking instruction.
διδαχῇ: “(teaching) seems to point more to the act, διδασκαλία (doctrine) to the substance or result of teaching” (Ell.). In the only other occurrence of διδαχή in the Pastorals, Tit 1:9, it means doctrine.
2Ti 4:3. ὑγιαινούσης διδασκαλία: See note on 1Ti 1:10.
ἰδίας: ἴδιος here, as constantly, has merely the force of a possessive pronoun. See on 1Ti 3:4.
ἐπισωρεύσουσιν: coacervabunt (Vulg.). “He shews the indiscriminate multitude of the teachers, as also their being elected by their disciples” (Chrys.).
κνηθόμενοι τὴν ἀκοήν: prurientes auribus (Vulg.). The same general idea is expressed in πάντοτε μανθάνοντα (2Ti 3:7). Their notion of a teacher was not one who should instruct their mind or guide their conduct, but one who should gratify their æsthetic sense. Cf. Eze 33:32, “Thou art unto them as a very lovely song of one that hath a pleasant voice, &c.” The desire for pleasure is insatiable, and is increased or aggravated by indulgence; hence the heaping up of those who may minister to it. Ell. quotes appropriately from Philo, Quod Det. Pot. 21, ἀποκναίουσι γοῦν [οἱ σοφισταὶ] ἡμῶν τὰ ὦτα.
2Ti 4:4. The ears serve as a passage through which the truth may reach the understanding and the heart. Those who starve their understanding and heart have no use for the truth, and do not, as they would say, waste hearing power on it.
μύθους: See note on 1Ti 1:4.
2Ti 4:5. νῆφε: Be sober (R.V.). Sobrius esto ([315]). vigila (Vulg.) [but Vulg. Clem. inserts Sobrius esto at end of verse]. So A.V., watch, and Chrys. Sober is certainly right in 1Th 5:6; 1Th 5:8; but in 1Pe 1:13; 1Pe 4:7, and perhaps 1Pe 5:8, to be watchful or alert seems more appropriate.
[315] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
ἔργον εὐαγγελιστοῦ: The office of evangelist is mentioned Act 21:8, Eph 4:11. The evangelist was an itinerant preacher who had not the supervising functions of an apostle, nor the inspiration of a prophet; though both apostle and prophet did, inter alia, the work of evangelist. This was in all likelihood the work to which Timothy had originally been called. St. Paul here reminds him that in the faithful performance of what might seem to be subordinate duties lies the best preservative of the Church from error. Note, that the office of an episcopus is also an ἔργον, 1Ti 3:1, cf. 1Co 16:10, Php 2:30, Eph 4:12, 1Th 5:13.
τὴν διακονίαν σον πληροφόρησον: fulfil. According to Chrys., this does not differ from πλήρωσον. See Col 4:17, Act 12:25. For διακονία, ministry or service in general, see 1 Timm. 2Ti 1:12.
2Ti 4:6. The connexion from 2Ti 4:3 seems to be this: The dangers to the Church are pressing and instant; they can only be met by watchfulness, self-sacrifice, and devotion to duty on the part of the leaders of the Church, of whom thou art one. As for me, I have done my best. My King is calling me from the field of action to wait for my reward; thou canst no longer look to me to take initiative in action. This seems to be the force of the emphatic ἐγώ and the connecting γάρ.
ἤδη σπένδομαι: jam delibor (Vulg.). The analogy of Php 2:17, σπένδ. ἐπὶ τῇ θνσίᾳ καὶ λειτουργίᾳ (where see Lightfoot’s note), is sufficient to prove that St. Paul did not regard his own death as a sacrifice. There the θυσία is the persons of the Philippian converts (cf. Rom 12:1; Rom 15:16) rendered acceptable by faith, and offered up by their faith. Here the nature of the θυσία is not determined, possibly not thought of, by the writer. The reason alleged by Chrys. for the absence here of the term θυσία is ingenious: “For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.” It is immaterial to decide whether the imagery is drawn from the Jewish drink-offerings, or heathen libations. Lightfoot quotes interesting parallels from the dying words of Seneca: “stagnum calidae aquae introiit respergens proximos servorum, addita voce, libare se liquorem illum Jovi Liberatori” (Tac. Ann. xv. 64), and from Ignatius, “Grant me nothing more than that I be poured out a libation (σπονδισθῆναι) to God, while there is yet an altar ready” (Romans 2).
τῆς ἀναλύσεως: There is no figure of speech, such as that of striking a tent or unmooring a ship, suggested by ἀνάλυσις. It was as common a euphemism for death as is our word departure. See the verb in Php 1:23, and, besides the usual references given by the commentators, see examples supplied by Moulton and Milligan, Expositor, vii., 4:266. The Vulg. resolutionis is wrong. Dean Bernard calls attention to the “verbal similarities of expression” between this letter to Timothy and Philippians, written when Timothy was with St. Paul, viz., σπένδομαι, ἀνάλυσις here and ἀναλῦσαι, Php 1:23, and the image of the race; there (Php 3:13-14) not completed, here finished, 2Ti 4:7.
ἐφέστηκεν: instat (Vulg.), is come (R.V.), is already present, rather than is at hand (A.V.), which implies a postponement. For similar prescience of approaching death compare 2Pe 1:14.
2Ti 4:7. τὸν καλὸν ἀγῶνα ἠγώνισμαι: See note on 1Ti 6:12. The following τὸν δρόμου, κ.τ.λ., makes this reference to the games hardly doubtful.
τὸν δρόμον τετέλεκα: cursum consummavi (Vulg.). What had been a purpose (Act 20:24) was now a retrospect. To say “My race is run,” is not to boast, but merely to state a fact. The figure is also found in 1Co 9:24, Php 3:12. The course is the race of life; we must not narrow it, as Chrys. does, to St. Paul’s missionary travels.
τὴν πίστιν τετήρηκα: As in 2Ti 2:21, St. Paul passes from the metaphor to the reality. For the force of τηρέω here, see note on 1Ti 6:14; and cf. Rev 14:12, οἱ τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ. The faith is a deposit, παραθήκη, a trust which the Apostle is now ready to render up to Him who entrusted it to him. There is no real inconsistency between the tone of this passage and that of some in earlier epistles, e.g., Php 3:12, sqq. St. Paul is merely stating what the grace of God had done for him. A man does well to be distrustful as regards his use of the years of life that may remain to him; but when the life that he has lived has been admittedly lived “in the faith which is in the Son of God” (Gal 2:20), mock modesty becomes mischievous ingratitude.
2Ti 4:8. λοιπόν: For what remains. The R.V. renders it besides in 1Co 1:16, moreover in 1Co 4:2. The notion of duration of future time is not in the word any more than in the French du reste. St. Paul means here “I have nothing more to do than to receive the crown”. λοιπόν has the sense of in conclusion in 2Co 13:11, 1Th 4:1, and does not differ from τὸ λοιπὸν as used in Php 3:1; Php 4:8, 2Th 3:1; or τοῦ λοιποῦ as used in Gal 6:17, Eph 6:10. The meaning of τὸ λοιπόν in 1Co 7:29, Heb 10:13 is henceforth.
ἀπόκειται: reposita est (Vulg.). Cf. Col 1:5, διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, and, for the sentiment, 1Pe 1:4.
ὁ τῆς δικαιοσύνης στέφανος: The whole context demands that this should be the possessive genitive, The crown which belongs to, or is the due reward of, righteousness, the incorruptible crown of 1Co 9:25. The verbal analogies of στέφ. τῆς ζωῆς, Jam 1:12, Rev 2:10, and στέφ. τῆς δόξης, 1Pe 5:4, support the view that it is the gen. of apposition; but it is difficult on this supposition to give the phrase an intelligible meaning. “Good works, which are the fruits of Faith and follow after Justification … are pleasing and acceptable to God in Christ” (Art. xii.). It is to be noted that στεφ. τῆς δικ. is applied to the golden fillet worn by the high priest in the Tests. of the Twelve Patriarchs, Levi, viii. 2.
ἀποδώσει: reddet (Vulg.). As long as we agree to the statement that Moses ἀπέβλεπεν εἰς τὴν μισθαποδοσίαν (Heb 11:26), it seems trifling to dispute the retributive force of ἀπο- in this word. Of course “the reward is not reckoned as of debt, but as of grace”. St. Paul could say, “It is a righteous thing with God to recompense (ἀνταποδοῦναι) … to you that are afflicted rest with us” (2Th 1:6-7), see also Rom 2:6.
ἐν ἐκείνῃ τῇ ἡμέρᾳ: see on 2Ti 1:12.
ὁ δίκαιος κριτής: The notion expressed in this phrase goes back to Gen 18:25. For the actual words, see reff.
οὐ μόνον δὲ … ἀλλὰ καί: See on 1Ti 5:13.
τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ: The ἐπιφάνεια here meant is the Second Coming of Christ. Those who love it do not fear it, for “there is no fear in love” (1Jn 4:18); they endeavour to make themselves increasingly ready and fit for it (1Jn 3:3); when they hear the Lord say, “I come quickly,” their hearts respond, “Amen; come, Lord Jesus” (Rev 22:20). The perfect tense is used because their love will have continued up to the moment of their receiving the crown, or because St. Paul is thinking of them from the standpoint of the day of crowning.
2Ti 4:9-12. Come to me as speedily as you can. I am almost alone. Some of my company have forsaken me; others I have despatched on business. Bring Mark with you. I have use for him.
2Ti 4:10. Demas had been a loyal fellow-worker of the apostle (Phm 1:24; Col 4:14). Chrys. supposes that Thessalonica was his home. It is futile to discuss the reality or the degree of his blameworthiness. Possibly he alleged a call to Thessalonica. All we know is that St. Paul singles him out among the absent ones for condemnation.
ἐγκατέλιπεν: dereliquit (Vulg.), forsook, not merely left. See reff. The aorist points to a definite past occasion now in St. Paul’s mind.
ἀγαπήσας τὸν νῦν αἰῶνα: See 1Ti 6:17. It is just possible that Bengel is right in seeing an intentional deplorable contrast (“luctuosum vide antitheton”) between this expression and 2Ti 4:8.
εἰς Θεσσαλονίκην: Lightfoot (Biblical Essays, p. 247) alleges other reasons for the supposition that Demas hailed from Thessalonica, viz., He “is mentioned next to Aristarchus, the Thessalonian in Phm 1:24, and … the name Demetrius, of which Demas is a contract form, occurs twice among the list of politarchs of that city”.
Κρήσκης εἰς Γαλατίαν: sc. ἐπορεύθη. Crescens and Titus are not reproached for their absence. This passage, with the variant Γαλλίαν (see apparat. crit.), is the source of all that is said about Crescens by later writers.
Γαλατίαν: That this means the Roman province, or the region in Asia Minor (so Const. Apost. vii. 46) is favoured by the consideration that all the other places mentioned in this context are east of Rome. On the other hand, if we assume that St. Paul had recently visited Spain (Clem. Rom. 1 Corinthians 5; Muratorian Canon), it would naturally follow that he had visited Southern Gaul en route, and Crescens might plausibly be supposed to have gone to confirm the Churches there. So Euseb. H. E. iii. 4, Epiph. Haeres. li. 11, Theodore and Theodoret, h. l.
Τίτος εἰς Δαλματίαν: This statement suggests that Titus had only been a temporary deputy for St. Paul in Crete. On the spelling of the name Dalmatia in apparat. crit., see Deissmann, Bible Studies, trans. p. 182.
2Ti 4:11. Λουκᾶς: Nothing can be more natural than that “the beloved physician” and historian should feel that he of all men was in his place beside St. Paul when the end was to nearly approaching. The μόνος is relative to fellow-labourers in the gospel. St. Paul had many friends in Rome (2Ti 4:21).
Μᾶρκον: St. Paul was now completely reconciled to John Mark who had, before Col 4:10 was written, vindicated and justified the risk Barnabas had run in giving him a chance of recovering his character (see Act 13:13; Act 15:38). ἀναλαβών: assume (Vulg.). Take up on your way. Assumere is also the Latin in Act 20:14; Act 23:31, but suscipere in Act 20:13. It is implied that Mark was somewhere on the line of route between Ephesus and Rome; but we do not know the precise place.
ἄγε μετὰ σεαυτοῦ: This phrase is illustrated from the papyri by Moulton and Milligan, Expositor, vii., 4:57.
εὔχρηστος εἰς διακονίαν: As Mark was the ἑρμηνευτής of St. Peter, rendering his Aramaic into Greek, so he may have helped St. Paul by a knowledge of Latin. διακονία, however, does not necessarily include preaching. It is characteristic of St. Paul that he should not regard “the ministry which he had received from the Lord Jesus” as “accomplished” so long as he had breath to “testify the gospel of the grace of God” (Act 20:24).
2Ti 4:12. Τυχικὸν δέ, κ.τ.λ.: The δέ does not involve a comparison of Tychicus with Mark, as both εὔχρηστοι (so Ell.); but rather distinguishes the cause of Tychicus’ absence from that of the others. Demas had forsaken the apostle; and Crescens and Titus had gone, perhaps on their own initiative; Tychicus had been sent away by St. Paul himself. For Tychicus, see Act 20:4, Eph 6:21-22, Col 4:7-8, Tit 3:12; and the art. in Hastings’ D. B.
εἰς Ἔφσον: If the emphasis in the clause lies on ἀπέστειλα, as has been just suggested, the difficulty of harmonising εἰς Ἔφεσον with the common belief that Timothy was himself in chief authority in the Church at Ephesus is somewhat mitigated. St. Paul had mentioned the places to which Demas, etc., had gone; and even on the supposition that St. Paul knew that Tychicus was with Timothy, he could not say, “I sent away Tychicus” without completing the sentence by adding the destination. This explanation must be adopted, if we suppose with Ell. that Tychicus was the bearer of First Timothy. If he were the bearer of Second Timothy, ἀπέστειλα can be plausibly explained as the epistolary aorist. On the other hand, there is no reason why we should assume that Timothy was at Ephesus at this time. Other local references, e.g., 2Ti 1:15; 2Ti 1:18, and 2Ti 4:13 are quite consistent with a belief that he was not actually in that city. Perhaps “Do the work of an evangelist” (2Ti 4:5) is an indication that he was itinerating.
2Ti 4:13. I want my warm winter cloak and my books.
τὸν φελόνην: The φελόνης, or φαιλόνης, by metathesis for φαινόλης, was the same as the Latin paenula, from which it is derived, a circular cape which fell down below the knees, with an opening for the head in the centre. (So Chrys. on Php 2:30; Tert. De orat. xii.). The Syriac here renders it a case for writings, a portfolio, an explanation noted by Chrys., τὸ γλωσσόκομον ἔνθα τὰ βιβλία ἔκειτο. But this is merely a guess suggested by its being coupled with βιβλία and μεμβράνας.
Τρῳάδι: Even if Timothy was not in Ephesus, he was in Asia, and travellers thence to Rome usually passed through Troas. Perhaps St. Paul had been arrested at Troas, and had not been allowed to take his cloak, etc. This is a more plausible supposition than that he was making a hurried flight from Alexander, as Lock conjectures, Hastings’ D. B., iv. 775, a.
κάρπῳ: See art. in Hastings’ D. B.
τὰ βιβλία would be papyrus rolls in use for ordinary purposes, while the more costly μεμβράναι contained, in all likelihood, portions of the Hebrew Scriptures, hence μάλιστα (see Kenyon, Textual Crit. of N. T. p. 22). We know that St. Paul employed in study the enforced leisure of prison (Act 26:24). We may note that, like Browning’s Grammarian, he did not allow his normal strenuous life to be affected or diverted by the known near approach of death.
2Ti 4:14-15. Beware of Alexander the smith.
2Ti 4:15. φυλάσσου: For this sense of φυλάσσω with a direct object, see reff. We infer that Alexander was in Timothy’s vicinity.
ἡμετέροις λόγοις: The λόγοι were expressions of doctrine common to all Christians with St. Paul; hence ἡμετέροις.
2Ti 4:16-18. I have spoken of my present loneliness. Yet I have no justification for depression; for since I came to Rome I have had experience, at my preliminary trial, that God is a loyal protector when earthly friends fail. And so I have good hope that He will bring me safe through every danger to His heavenly kingdom.
2Ti 4:17. παρέστη: The Lord was my “patronus,” cf. Rom 16:2. But the word is used in a purely local sense of the felt presence of a Divine Being in reff. in Acts.
ἐνεδυνάμωσεν: See note on 1Ti 1:12.
πληροφορηθῇ: impleatur (Vulg.). As long as there had been no public proclamation of the gospel by Paul himself in Rome, the function of κῆρυξ had not been completely fulfilled by him.
ἐρύσθην ἐκ στόματος λέοντος: This is most naturally understood as an echo of Psalms 21 (22):22, σῶσόν με ἐκ στόματος λέοντος λέοντος. ῥῦσαι occurs in the verse preceding. And what follows in the LXX seems to point to the most satisfactory explanation of the apostle’s meaning, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. διηγήσομαι τὸ ὄνομα σον τοῖς ἀδελφοῖς μου, κ.τ.λ. If St. Paul had not been strengthened to complete his κήρυγμα, his failure would have been his ταπείνωσις. As it was, he was delivered from that calamity, and enabled to declare God’s name to the Gentiles. It is impossible, in view of ἤδη σπένδομαι (2Ti 4:6), to suppose that delivery from death is implied. πρώτῃ (2Ti 4:16) proves that the apostle was aware that a second trial was awaiting him, the issue of which he knew would be his execution. It is still more impossible to suppose that literal wild beasts are meant. Paul’s Roman citizenship secured him from that degradation. The Greek commentators take “the lion” to mean Nero, “from his ferocity” (Chrys.). Cf. Esth. 14:13, of Ahasuerus; Joseph. Antiq. xviii. 6, 10, of Tiberius. It is no objection to this exegesis that the article is omitted before λέοντος, since, as we have seen, there is none in the Psalm. But deliverance from that lion’s mouth would be equivalent to acquittal by the Roman government; and it is evident that St. Paul was well aware that his sentence had been only deferred.
2Ti 4:18. ἔργου πονηροῦ: The form of the clause may be modelled on the petition in the Lord’s Prayer, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ; but the addition of ἔργου proves that the deliverance spoken of is not from an external Evil Personality, but from a possible evil deed of the apostle’s own doing. The expression has always a subjective reference. See reff. This exegesis is in harmony with the view taken above of “the mouth of the lion”. Failure to be receptive of the strengthening grace of the Lord would have been, in St. Paul’s judgment, an “evil deed,” though others might easily find excuses for it. Chrys. takes a similar view of ἔργου πονηροῦ, but gives it a wider application: “He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation”. This view is also supported by what follows, σώσει, κ.τ.λ. At one moment the apostle sees the crown of righteousness just within his grasp, at another, while no less confident, he acknowledges that he could not yet be said “to have apprehended”.
σώσει εἰς: shall bring me safely to, salvum faciet (Vulg.). “Dominus est et Liberator, 1Th 1:10, et Salvator, Php 3:20” (Bengel).
βασιλείαν … ἐπουράνιον: That the Father’s kingdom is also the Son’s is Pauline doctrine. ἐπουράνιος became a necessary addition to βασιλεία as it became increasingly evident that the kingdom of heaven which we see is very different from the kingdom of heaven to be consummated hereafter. It is difficult not to see a connexion between this passage and the doxology appended in primitive times to the Lord’s Prayer, ὄτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.
ᾦ ἡ δόξα: The doxology, unmistakably addressed to Christ, need only cause a difficulty to those who maintain that “God blessed for ever” in Rom 9:5 cannot refer to Christ, because St. Paul was an Arian. Yet Rom 16:27, 1Pe 4:11, not to mention 2Pe 3:18, Rev 1:6; Rev 5:13, are other examples of doxologies to the Son.
2Ti 4:19-22. Final salutations.
2Ti 4:20. Ἔραστος ἔμεινεν: The name Erastus is too common to make probable the identification of this companion of St. Paul’s and the οἰκονόμος, treasurer, of Corinth, who joins in the apostle’s salutation in Rom 16:23. It is not antecedently likely that a city official could travel about as a missionary. On the other hand, it is probable that this Erastus is the same as the companion of Timothy mentioned in Act 19:22. It is to be observed that St. Paul here resumes from 2Ti 4:12 his explanation of the absence from Rome of members of his company whose presence with their master at this crisis would have been natural. It is possible that Erastus and Trophimus were with St. Paul when he was arrested the second time, and that they remained in his company as far as Miletus and Corinth respectively.
Τρόφιμον: See Act 20:4; Act 21:29, and the art. in Hastings’ D. B.
ἀσθενοῦντα: Paley’s remark is never out of date, “Forgery, upon such an occasion, would not have spared a miracle” (Horae Paul. Philippians 2). Chrys. notes, “The apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right”.
2Ti 4:21. πρὸ χειμῶνος: “That thou be not detained,” sc. by storm (Chrys.). This seems less urgent than ταχέως of 2Ti 4:9, and we may infer that St. Paul did not expect his final trial to take place for some months.
Εὔβουλος: Nothing else is known of this good man.
Πούδης καὶ Λίνος καὶ Κλαυδία: Light-foot (Apostolic Fathers, part i. vol. i. pp. 76-79) has an exhaustive discussion of the various ingenious theories which, starting with the assumption that Pudens and Claudia were man and wife-a supposition opposed by the order of the names-have identified them with (1) Martial’s congenial friend Aulus Pudens, to whom the poet casually “imputes the foulest vices of heathenism,” and his bride Claudia Rufina, a girl of British race (Epigr. iv. 13, xi. 53), (2) “a doubtful Pudens and imaginary Claudia” who have been evolved out of a fragmentary inscription found at Chichester in 1722. This appears to record the erection of a temple by a Pudens with the sanction of Claudius Cogidubnus, who is probably a British king who might have had a daughter, whom he might have named Claudia, and who might have taken the name Rufina from Pomponia, the wife of Aulus Plautius, the Roman commander in Britain. This last supposition would identify (1) and (2). It should be added that in Const. Apost. vii. 46 she is mother of Linus. See also arts. Claudia and Pudens in Hastings’ D. B.
Linus is identified by Irenæus with the Linus whom SS. Peter and Paul consecrated first Bishop of Rome (Haer. iii. 3). See also art. in Hastings’ D. B.
2Ti 4:22. μετὰ τοῦ πνεύματός σου: This expression, with ὑμῶν for σου, occurs in Gal 6:18, Phm 1:25; but in both those places it is “The grace of our Lord Jesus Christ be with,” etc. Here a very close personal association between the Lord and Timothy is prayed for. Dean Bernard compares the conclusion of the Epistle of Barnabas, ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν.
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.
2. Be instant in season, out of season By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.
Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that he may not devote himself to the office of teaching merely at his own times and according to his own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong direction, and when they correct the trivial occupations of the world. To explain more fully in what respects the pastor must “be instant,” the Apostle adds —
Reprove, rebuke, exhort By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatenings.
With all gentleness and doctrine. A very necessary exception; for reproofs either fall through their own violence, or vanish into smoke, if they do not rest on doctrine Both exhortations and reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances of this in those who have merely a large measure of zeal and bitterness, and are not furnished with solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose, because they build without a foundation. I speak of men who, in other respects, are good, but with little learning, and excessive warmth; for they who employ all the energy that they possess in battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here at all.
In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing is more difficult than to set a limit to our zeal, when we have once become warm. Now when we are carried away by impatience, our exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men seem generally unable to endure the obstinacy of those with whom they are brought into intercourse, and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it may be known to proceed from a peaceful heart.
3. For there will be a time (193) From the very depravity of men he shews how careful pastors ought to be; for soon shall the gospel be extinguished, and perish from the remembrance of men, if godly teachers do not labor with all their might to defend it. But he means that we must avail ourselves of the opportunity, while there is any reverence for Christ; as if one should say that, when a storm is at hand, we must not labor remissly, but must hasten with all diligence, because there will not afterwards be an equally fit season.
When they will not endure sound doctrine This means that they will not only dislike and despise, but will even hate, sound doctrine; and he calls it “sound (or healthful) doctrine,” with reference to the effect produced, because it actually instructs to godliness. In the next verse he pronounces the same doctrine to be truth, and contrasts it with fables, that is, useless imaginations, by which the simplicity of the gospel is corrupted.
First, let us learn from it, that the more extraordinary the eagerness of wicked men to despise the doctrine of Christ, the more zealous should godly ministers be to defend it, and the more strenuous should be their efforts to preserve it entire; and not only so, but also by their diligence to ward off the attacks of Satan. And if ever this ought to have been done, the great ingratitude of men has now rendered it more than necessary; for they who at first receive the gospel warmly, and make a show of some kind of uncommon zeal, afterwards contract dislike, which is by and by followed by loathing; others, from the very outset, either reject it furiously, or, contemptuously lending an ear, treat it with mockery; while others, not suffering the yoke to be laid on their neck, kick at it, and, through hatred of holy discipline, are altogether estranged from Christ and, what is worse, from being friends become open enemies. So far from this being a good reason why we should be discouraged and give way, we ought to fight against such monstrous ingratitude, and even to strive with greater earnestness than if all were gladly embracing Christ offered to them.
Secondly, having been told that men will thus despise and even reject the word of God, we ought not to stand amazed as if it were a new spectacle, when we see actually accomplished that which the Holy Spirit tells us will happen. And indeed, being by nature prone to vanity, it is no new or uncommon timing, if we lend an ear more willingly to fables than to truth.
Lastly, the doctrine of the gospel, being plain and mean in its aspect, is unsatisfactory partly to our pride, and partly to our curiosity. And how few are there who are endued with spiritual taste, so as to relish newness of life and all that relates to it! Yet Paul foretells some greater impiety of one particular age, against which he bids Timothy be early on his guard.
Shall heap up to themselves teachers It is proper to observe the expression, heap up, by which he means that the madness of men will be so great, that they will not be satisfied with a few deceivers, but will desire to have a vast multitude; for, as there is an unsatiable longing for those things which are unprofitable and destructive, so the world seeks, on all sides and without end, all the methods that it can contrive and imagine for destroying itself; and the devil has always at hand a sufficiently large number of such teachers as the world desires to have. There has always been a plentiful harvest of wicked men, as there is in the present day; and therefore Satan never has any lack of ministers to deceive men, as he never has any lack of the means of deceiving.
Indeed, this monstrous depravity, which almost constantly prevails among men, deserves that God, and his healthful doctrine, should be either rejected or despised by them, and that they should more gladly embrace falsehood. Accordingly, that false teachers frequently abound, and that they sometimes multiply like a nest of hornets, should be ascribed by us to the righteous vengeance of God. We deserve to be covered and choked by that kind of filth, seeing that the truth of God finds no place in us, or, if it has found entrance, is immediately driven from its possession; and since we are so much addicted to fabulous notions, that we never think that we have too great a multitude of deceivers. Thus what all abomination of Monks is there in Popery! If once godly pastor were to be supported, instead of ten Monks and as many priests, we should presently hear nothing else than complaints about the great expense. (194)
The disposition of the world is therefore such that, by “heaping up” with insatiable desire innumerable deceivers, it desires to banish all that belongs to God. Nor is there any other cause of so many errors than that men, of their own accord, choose to be deceived rather than to be properly instructed. And that is the reason why Paul adds the expression, itching ears. (195) When he wishes to assign a cause for so great an evil, he makes use of an elegant metaphor, by which he means, that the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions. The only remedy for this vice is, that believers be instructed to adhere closely to the pure doctrine of the gospel.
(193) “Car un temps viendra.” — “For a time will come.”
(194) “Incontinent on n’orroit autre chose que plaintes de la trop grande despense.”
(195) “The greater part cannot endure corrections, or threatenings, or even simple doctrine. When we denounce vices, though we do not employ violent language, they think that all is lost. Never was the world so obstinately wicked as it now is, and those who have made a profession of the gospel appear to endeavor, as far as they can, to destroy the grace of God. For we are not speaking about Papists only, who fight furiously against us, but of those who adhere to the Protestant Reformation of the Gospel. We see that they would wish to be like unbridled calves. (They care not about a yoke, or government, or anything of that sort.) Let them be allowed to do what they please, let blasphemies and all licentious conduct be permitted; it is all one, provided that they have no form of ceremony, and that they despise the Pope and idolaters. This is the way in which many who make a profession of the gospel would wish to be governed, but the reason is, that they have ‘itching ears.’” — Fr. Ser.
5. But watch thou in all things. He proceeds with the former exhortation, to the effect that the more grievous the diseases are, the more earnestly Timothy may labor to cure them; and that the nearer dangers are at hand, the more diligently he may keep watch. And because the ministers of Christ, when they faithfully discharge their office, are immediately called to engage in combats, he at the same time reminds Timothy to be firm and immovable in enduring adversity. (196)
Do the work of an Evangelist That is, “Do that which belongs to an evangelist.” Whether he denotes generally by this term any ministers of the gospel, or whether this was a special office, is doubtful; but I am more inclined to the second opinion, because from Eph 4:11 it is clearly evident that this was an intermediate class between apostles and pastors, so that the evangelists ranked as assistants next to the apostles. It is also more probable that Timothy, whom Paul had associated with himself as his closest companion in all things, surpassed ordinary pastors in rank and dignity of office, than that he was only one of their number. Besides, to mention an honorable title of office tends not only to encourage him, but to recommend his authority to others; and Paul had in view both of these objects.
Render thy ministry approved If we read this clause as in the old translation, “Fulfill thy ministry,” the meaning will be: “Thou canst not fully discharge the office intrusted to thee but by doing those things which I have enjoined. Wherefore see that you fail not in the middle of the course.” But becauseπληροφορεῖν commonly means “to render certain” or “to prove,” I prefer the following meaning, which is also most agreeable to the context, — that Timothy, by watching, and by patiently enduring afflictions, and by constant teaching, will succeed in having the truth of his ministry established, because from such marks all will acknowledge him to be a good and faithful minister of Christ.
(196) “When the devil has raised his standard, and when scandals and disturbances abound everywhere, we cannot be sufficiently attentive to guard against them, unless we are fortified by patience, and are not discouraged by the adversity which we must endure. If this warning ever was advantageous, how exceedingly necessary is it at the present day! Has not the world arrived at the highest pitch of iniquity? We see that the majority furiously reject the gospel. As to others who pretend to welcome the gospel, what sort of obedience do they render to it? There is so much contempt and so much pride, that, as soon as vices are reproved, or more sharpness is used than suits the taste of those who would wish to have full permission to act wickedly, and whose sole aim is to destroy everything, they are filled with spite. Although Papists will permit their preaching Friars to cry out and storm against them, and at the same time do nothing but steep themselves in lies to their destruction, they who openly declare that they wish the reformation of the gospel cannot endure to be reproved when it is necessary, but gnash their teeth against God, and fulfill what Paul says to the Corinthians, that if deceivers came to impose upon them, they would bear with all tyranny, and would be quiet when they were buffeted; but if we teach them faithfully in the name of God and for their salvation, they are so fastidious that a single word will provoke them to rebellion; and if we persevere in doing our duty, war will be immediately declared. Would to God that these things were not so visible amongst us as they are!” — Fr. Ser.
6. For I am now offered as a sacrifice He assigns the reason for the solemn protestation which he employed. As if he had said, “So long as I lived, I stretched out my hand to thee; my constant exhortations were not withheld from thee; thou hast been much aided by my advices, and much confirmed by my example; the time is now come, that thou shouldst be thine own teacher and exhorter, and shouldst begin to swim without support: beware lest any change in thee be observed at my death.”
And the time of my dissolution is at hand (197) We must attend to the modes of expression by which he denotes his death. By the word dissolution he means that we do not altogether perish when we die; because it is only a separation of the soul from the body. Hence we infer, that death is nothing else than a departure of the soul from the body — a definition which contains a testimony of the immortality of the soul.
“Sacrifice” was a term peculiarly applicable to the death of Paul, which was inflicted on him for maintaining the truth of Christ; for, although all believers, both by their obedient life and by their death, are victims or offerings acceptable to God, yet martyrs are sacrificed in a more excellent manner, by shedding their blood for the name of Christ. Besides, the wordσπένδεσθαι which Paul here employs, does not denote every kind of sacrifice, but that which serves for ratifying covenants. Accordingly, in this passage, he means the same thing which he states more clearly when he says,
“But if I am offered on the sacrifice of your faith, I rejoice.” (Phi 2:17.)
For there he means that the faith of the Philippians was ratified by his death, in precisely the same manner that covenants were ratified in ancient times by sacrifices of slain beasts; not that the certainty of our faith is founded, strictly speaking, on the steadfastness of the martyrs, but because it tends greatly to confirm us. Paul has here adorned his death by a magnificent commendation, when he called it the ratification of his doctrine, that believers, instead of sinking into despondency — as frequently happens — might be more encouraged by it to persevere.
The time of dissolution This mode of expression is also worthy of notice, because he beautifully lessens the excessive dread of death by pointing out its effect and its nature. How comes it that men are so greatly dismayed at any mention of death, but because they think that they perish utterly when they die? On the contrary, Paul, by calling it “Dissolution,” affirms that man does not perish, but teaches that the soul is merely separated from the body. It is with the same object that he fearlessly declares that “the time is at hand,” which he could not have done unless he had despised death; for although this is a natural feeling, which can never be entirely taken away, that man dreads and shrinks from death, yet that terror must be vanquished by faith, that it may not prevent us from departing form this world in an obedient manner, whenever God shall call us.
(197) “Car de moy je m’en vay maintenant estre sacrifie.” — “For, for my part, I am going to be now sacrificed.”
7. I have fought the good fight Because it is customary to form a judgment from the event, Paul’s fight might have been condemned on the ground that it did not end happily. He therefore boasts that it is excellent, whatever may be the light in which it is regarded by the world. This declaration is a testimony of eminent faith; for not only was Paul accounted wretched in the opinion of all, but his death also was to be ignominious. Who then would not have said that he fought without success? But he does not rely on the corrupt judgments of men. On the contrary, by magnanimous courage he rises above every calamity, so that nothing opposes his happiness and glory; and therefore he declares “the fight which he fought” to be good and honorable.
I have finished my course He even congratulates himself on his death, because it may be regarded as the goal or termination of his course. We know that they who run a race have gained their wish when they have reached the goal. In this manner also he affirms that to Christ’s combatants death is desirable, because it puts an end to their labors; and, on the other hand, he likewise declares that we ought never to rest in this life, because it is of no advantage to have run well and constantly from the beginning to the middle of the course, if we do not reach the goal.
I have kept the faith (198) This may have a twofold meaning, either that to the last he was a faithful soldier to his captain, or that he continued in the right doctrine. Both meanings will be highly appropriate; and indeed he could not make his fidelity acceptable to the Lord in any other way then by constantly professing, the pure doctrine of the gospel. Yet I have no doubt that he alludes to the solemn oath taken by soldiers; as if he had said that he was a good and faithful soldier to his captain.
(198) “This word ‘Faith’ may indeed be taken for Fidelity; as if he had said that he was loyal to our Lord Jesus Christ, and that he never flinched, that he always performed what belonged to his office. But we may also take this word faith in its ordinary meaning, that Paul did not turn aside from the pure simplicity of the gospel, and even that he relied on the promises of salvation which had been given to him, and, having preached to others, shewed that he was in earnest in what he spoke. For, indeed, all the loyalty which God demands from us proceeds from our adhering firmly to his word, and being founded on it in such a manner that we shall not be moved by any storm or tempest that may arise.” — Fr. Ser.
8. Henceforth there is laid up for me the crown of righteousness Having boasted of having fought his fight and finished his course, and kept the faith, he now affirms that he has not labored in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to the day of the resurrection, and this is what we also ought to do; for all around we see nothing but death, and therefore we ought not to keep our eye fixed on the outward appearance of the world, but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that nothing can detract from our happiness.
Which the Lord the righteous Judge will render to me Because he mentions “the crown of righteousness” and “the righteous Judge,” and employs the word “render,” the Papists endeavor, by means of this passage, to build up the merits of works in opposition to the grace of God. But their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not at variance within the rewarding of works, but, on the contrary, those two statements perfectly agree, that a man is justified freely through the grace of Christ, and yet that God will render to him the reward of works; for as soon as God has received us into favor, he likewise accepts our works, so as even to deign to give them a reward, though it is not due to them.
Here two blunders are committed by the Papists; first, in arguing that we deserve something from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound to us, as if our salvation proceeded from anything else than from his grace. But it does not follow that God owes anything to us, because he renders righteously what he renders; for he is righteous even in those acts of kindness which are of free grace. And he “renders the reward” which he has promised, not because we take the lead by any act of obedience, but because, in the same course of liberality in which he has begun to act toward us, he follows up his former gifts by those which are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from this, that good works proceed from the power of freewill; because there is no absurdity in saying that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means of this passage, to destroy the righteousness of faith; since the goodness of God — by which he graciously embraces a man, not imputing to him his sins — is not inconsistent with that rewarding of works which he will render by the same kindness with which he made the promise. (199)
And not to me only That all the rest of the believers might fight courageously along with him, he invites them to a participation of the crown; for his unshaken steadfastness could not have served for an example to us, if the same hope of obtaining the crown had not been held out to us.
To all who love his coming (200) This is a singular mark which he employs in describing believers. And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so much devoted to the world, and who love so much this fleeting life, as not to care about the coming of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to our stupidity, therefore, which exercises such power over us, that we never think seriously about the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot be loved unless it be regarded as pleasant and delightful.
(199) “The Papists themselves ought to observe carefully what was said by one of those whom they call their Doctors. ‘How would God render the crown as a righteous Judge, if he had not first given grace as a merciful Father? And how would there have been righteousness in us, had it not been preceded by the grace which justifies us? And how would that crown have been rendered as due, had not all that we have — been given when it was not due?’ These are the words of Augustin; and although the Papists do not choose to keep by the Holy Scripture, they ought at least not to be so base as to renounce that which they pretend to hold. But even this is not all. It is true that it is a doctrine which well deserves to be embraced, that God cannot be a righteous Judge to save us, unless he have been previously declared to be in the highest degree a merciful Father; that there will be no righteousness in us but that which he has placed there; and that he cannot reward us but by crowning his gifts. But it is also true, that, though God has given us grace to serve him, though we have laboriously done, according to our ability, all that was possible for us, though we have done so well that God accepts of it all; still there will be much to censure in all the best works that we have done, and the greatest virtue that can be perceived in us will be vicious.” — Fr. Ser.
(200) “Son apparition.” — “His appearing.”
9. Make haste, to come to me quickly. As he knew that the time of his death was at hand, there were many subjects — I doubt not — on which he wished to have a personal interview with Timothy for the good of the Church; and therefore he does not hesitate to desire him to come from a country beyond the sea. Undoubtedly there must have been no trivial reason why he called him away from a church over which he presided, and at so great a distance. Hence we may infer how highly important are conferences between such persons; for what Timothy had learned in a short space of time would be profitable, for a long period, to all the churches; so that the loss of half a year, or even of a whole year, was trivial compared with the compensation gained. And yet it appears from what follows, that Paul called Timothy with a view to his own individual benefit likewise; although his own personal matters were not preferred by him to the advantage of the Church, but it was because it involved the cause of the gospel, which was common to all believers; for as he defended it from a prison, so he needed the labors of others to aid in that defense.
10Having embraced this world It was truly base in such a man to prefer the love of this world to Christ. And yet we must not suppose that he altogether denied Christ or gave himself up either to ungodliness or to the allurements of the world; but he merely preferred his private convenience, or his safety, to the life of Paul. He could not have assisted Paul without many troubles and vexations, attended by imminent risk of his life; he was exposed to many reproaches, and must have submitted to many insults, and been constrained to leave off the care of his own affairs; and, therefore being overcome by his dislike of the cross, he resolved to consult his own interests. Nor can it be doubted, that he enjoyed a propitious gale from the world. That he was one of the leading men may be conjectured on this ground, that Paul mentions him amidst a very few at (Col 4:14,) and likewise in the Epistle to Philemon, (Phl 1:24,) where also he is ranked among Paul’s assistants; and, therefore, we need not wonder if he censures him so sharply on this occasion, for having cared more about himself than about Christ.
Others, whom he afterwards mentions, had not gone away from him but for good reasons, and with his own consent. Hence it is evident that he did not study his own advantage, so as to deprive churches of their pastors, but only to obtain from them some relief. Undoubtedly he was always careful to invite to come to him, or to keep along with him, those whose absence would not be injurious to other churches. For this reason he had sent Titus to Dalmatia, and some to one place and some to another, when he invited Timothy to come to him. Not only so, but in order that the church at Ephesus may not be left destitute or forlorn during Timothy’s absence, he sends Tychicus thither, and mentions this circumstance to Timothy, that he may know that that church will not be in want of one to fill his place during his absence.
Bring the cloak which I left at Troas As to the meaning of the wordφελόνη, (201) commentators are not agreed; for some think that it is a chest or box for containing books, and others that it is a garment used by travelers, and fitted for defending against cold and rain. Whether the one interpretation or the other be adopted, how comes it that Paul should give orders to have either a garment or a chest brought to him from a place so distant, as if there were not workmen, or as if there were not abundance both of cloth and timber? If it be said, that it was a chest filled with books, or manuscripts, or epistles, the difficulty will be solved; for such materials could not have been procured at any price. But, because many will not admit the conjecture, I willingly translate it by the word cloak. Nor is there any absurdity in saying that Paul desired to have it brought from so great a distance, because that garment, through long use, would be more comfortable for him, and he wished to avoid expense. (202)
Yet (to own the truth) I give the preference to the former interpretation; more especially because Paul immediately afterwards mentions books and parchments. It is evident from this, that the Apostle had not given over reading, though he was already preparing for death. Where are those who think that they have made so great progress that they do not need any more exercise? Which of them will dare to compare himself with Paul? Still more does this expression refute the madness of those men who — despising books, and condemning all reading — boast of nothing but their ownἐνθουσιασμοὺς divine inspirations. (203) But let us know that this passage gives to all believers (204) a recommendation of constant reading, that they may profit by it. (205)
Here some one will ask, “What does Paul mean by asking for a robe or cloak, if he perceived that his death was at hand?” This difficulty also induces me to interpret the word as denoting a chest, though there might have been some use of the “cloak” which is unknown in the present day; and therefore I give myself little trouble about these matters.
(201) “Quant au mot Grec, lequel on traduit manteline.” — “As to the Greek word which is translated mantle or cloak.”
(202) “Et aussi qu’il vouloit eviter la despense d’en achever une autre.” — “And also because he wished to avoid the expense of buying another.”
(203) “De leurs inspirations Divines.”
(204) “Above all, let those whose office it is to instruct others look well to themselves; for however able they may be, they are very far from approaching Paul. This being the case, let them resolve to commit themselves to God, that he may give them grace to have still more ample knowledge of his will, to communicate to others what they have received. And when they have faithfully taught during their whole life, and when they are at the point of death, let them still desire to profit, in order to impart to their neighbors what they know; and let great and small, doctors and the common people, philosophers and idiots, rich and poor, old and young, — let all be exhorted by what is here taught them, to profit during their whole life, in such a manner that they shall never slacken their exertions, till they no longer see in part or in a mirror, but behold the glory of God face to face. — Fr. Ser.
(205) “Comme un moyen ordonne de Dieu pour profiter.” — “As a method appointed by God for profiting.”
14Alexander the coppersmith In this man was exhibited a shocking instance of apostasy. He had made profession of some zeal in advancing the reign of Christ, against which he afterwards carried on open war. No class of enemies is more dangerous or more envenomed than this. But from the beginning, the Lord determined that his Church should not be exempted from this evil, lest our courage should fail when we are tried by any of the same kind.
Hath done me many evil things It is proper to observe, what are the “many evils” which Paul complains that Alexander brought upon him. They consisted in this, that he opposed his doctrine. Alexander was an artificer, not prepared by the learning of the schools for being a great disputer; but domestic enemies have always been abundantly able to do injury. And the wickedness of such men always obtains credit in the world, so that malicious and impudent ignorance sometimes creates trouble and difficulty greater than the highest abilities accompanied by learning. Besides, when the Lord brings his servants into contest with persons of this low and base class, he purposely withdraws them from the view of the world, that they may not indulge in ostentatious display.
From Paul’s words, (2Ti 4:15,) for he vehemently opposed our discourses, we may infer that he had committed no greater offense than an attack on sound doctrine; for if Alexander had wounded his person, or committed an assault on him, he would have endured it patiently; but when the truth of God is assailed, his holy breast burns with indignation, because, in all the members of Christ that saying must hold good,
“The zeal of thy house hath eaten me up.” (Psa 69:9.)
And this is also the reason of the stern imprecation into which he breaks out, that the Lord may reward him according to his works. A little afterwards, when he complains that all had forsaken him, (Psa 69:9,) still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. So mild and so merciful to all others, how comes it that he shows himself so harsh and inexorable towards this individual? The reason is this. Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. But because this man rose against God with malice and sacrilegious hardihood, and openly attacked known truth, such impiety had no claim to compassion.
We must not imagine, therefore, that Paul was moved by excessive warmth of temper, when he broke out into this imprecation; for it was from the Spirit of God, and through a well regulated zeal, that he wished eternal perdition to Alexander, and mercy to the others. Seeing that it is by the guidance of the Spirit that Paul pronounces a heavenly judgment from on high, we may infer from this passage, how dear to God is his truth, for attacking which he punishes so severely. Especially it ought to be observed how detestable a crime it is, to fight with deliberate malice against the true religion
But lest any person, by falsely imitating the Apostle, should rashly utter similar imprecations, there are three things here that deserve notice. First, let us not avenge the injuries done to ourselves, lest self-love and a regard to our private advantage should move us violently, as frequently happens. Secondly, while we maintain the glory of God, let us not mingle with it our own passions, which always disturb good order. Thirdly, let us not pronounce sentence against every person without discrimination, but only against reprobates, who, by their impiety, give evidence that such is their true character; and thus our wishes will agree with God’s own judgment otherwise there is ground to fear that the same reply may be made to us that Christ made to the disciples who thundered indiscriminately against all who did not comply with their views,
“Ye know not of what spirit ye are.” (Luk 9:55.)
They thought that they had Elijah as their supporter, (2Kg 1:10,) who prayed to the Lord in the same manner; but because they differed widely from the spirit of Elijah, the imitation was absurd. It is therefore necessary, that the Lord should reveal his judgment before we burst forth into such imprecations; and wish that by his Spirit he should restrain and guide our zeal. And whenever we call to our remembrance the vehemence of Paul against a single individual, let us also recollect his amazing meekness towards those who had so basely forsaken him, that we may learn, by his example, to have compassion on the weakness of our brethren.
Here I wish to put a question to those who pretend that Peter presided over the church at Rome. Where was he at that time? According to their opinion, he was not dead; for they tell us, that exactly a year intervened between his death and that of Paul. Besides, they extend his pontificate to seven years. Here Paul mentions his first defense: his second appearance before the court would not be quite so soon. In order that Peter may not lose the title of Pope, must he endure to be charged with the guilt of so shameful a revolt? Certainly, when the whole matter has been duly examined, we shall find that everything that has been believed about his Popedom is fabulous.
17But the Lord assisted me He adds this, in order to remove the scandal which he saw might arise from that base desertion of his cause. (206) Though the church at Rome had failed to perform its duty, he affirms that the gospel had suffered no loss by it, because, leaning on heavenly power, he was himself fully able to bear the whole burden, and was so far from being discouraged by the influence of that fear which seized on all, that it became only the more evident that the grace of God has no need of receiving aid from any other quarter. He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault. He assigns the reason —
That the proclamation might be confirmed The word “proclamation” is employed by him to denote the office of publishing the gospel among the Gentiles, which was especially assigned to him; (207) for the preaching of others did not so much resemble a proclamation, in consequence of being confined to the Jews. And with good reason does he make use of this word in many passages. It was no small confirmation of his ministry, that, when the whole world foamed with madness against him, and on the other hand, all human assistance failed him, still he remained unshaken. Thus he gave practical demonstration that his apostleship was from Christ.
He now describes the manner of the confirmation, that all the Gentiles might hear that the Lord had so powerfully assisted him; for from this event they might infer that both their own calling and that of Paul were from the Lord.
And I was delivered out of the mouth of the lion. By the word “lion,” many suppose that he means Nero. For my part, I rather think that he makes use of this expression to denote danger in general; as if he had said, “out of a blazing fire,” or “out of the jaws of death.” He means that it was not without wonderful assistance from God, that he escaped, the danger being so great that but for this he must have been immediately swallowed up.
(206) “De ce que plusieurs L’avoyent ainsi lachement abandonne en la defense de sa cause.” — “From many having so basely deserted them in the defense of his cause.”
(207) “Le mot Grec signifie proprement une publication et proclamation qui se fait solennellement et comme a son de trompe.” — “The Greek word properly denotes a publication or proclamation which is made solemnly, and, as it were, with the sound of a trumpet.”
18And the Lord will deliver me from every evil work He declares, that he hopes the same for the future; not that he will escape death, but that he will not be vanquished by Satan, or turn aside from the right course. This is what we ought chiefly to desire, not that the interests of the body may be promoted, but that we may rise superior to every temptation, and may be ready to suffer a hundred deaths rather than that it should come into our mind to pollute ourselves by any “evil work.” Yet I am well aware, that there are some who take the expression evil work in a passive sense, as denoting the violence of wicked men, as if Paul had said, “The Lord will not suffer wicked men to do me any injury.” But the other meaning is far more appropriate, that he will preserve him pure and unblemished from every wicked action; for he immediately adds, to his heavenly kingdom, by which he means that that alone is true salvation, when the Lord — either by life or by death — conducts us into his kingdom.
This is a remarkable passage for maintaining the uninterrupted communication of the grace of God, in opposition to the Papists. After having confessed that the beginning of salvation is from God, they ascribe the continuation of it to freewill; so that in this way perseverance is not a heavenly gift, but a virtue of man. And Paul, by ascribing to God this work of “preserving us to his kingdom,” openly affirms that we are guided by his hand during the whole course of our life, till, having discharged the whole of our warfare, we obtain the victory. And we have a memorable instance of this in Demas, whom he mentioned a little before, because, from being a noble champion of Christ, he had become a base deserter. All that follows has been seen by us formerly, and therefore does not need additional exposition.
