2Ti 4:7 I. Look at the Christian life under the aspect of a fight. In a sense, this aspect of life is not peculiar to that of the Christian. Indeed, I dare to say, that, so far from the followers of the world being exempt from toil and hardship, it would not take a man half the care and time and trouble to get to heaven, which it takes any man to get rich, and many a man to get to hell. The question, therefore, is not whether we shall fight, but what for, and on whose side-on that of Jesus, whose award is life, or on that of sin, whose wages is death. Now, with regard to the Christian's fight, I remark (1) He has to fight against the world, (2) He has to fight against Satan.
II. The character of the Christian's fight. It is a good fight. (1) Because it is in a good cause. Your enemies are not of your kindred, bone of your bone, flesh of your flesh; they are the enemies of God and Christ, of virtue and liberty, of light and peace, of your children, and of your race, of your bodies and of your souls; tyrants that would bind you in chains worse than iron, and burn, not your house above your head, but yourself in hell for ever. (2) Because here victory is unmingled joy. It is not so in other fights. The laurels that are won where groans of suffering mingle with the shouts of battle are steeped in tears; and when cannon roar, and bells ring out a victory, and shouting crowds throng the streets, and illuminations turn night into day, dark is many a home where fathers and mothers, brothers and sisters, widows and orphans, weep for the brave who shall never return. There are thorns in victory's proudest crown. He, whom men called the Iron Duke, is reported to have said that there was nothing so dreadful as a battle won, except a battle lost. Thank God, our joy over sins slain, bad passions subdued, Satan defeated, has to suffer no such abatements.
T. Guthrie, Speaking to the Heart, p. 127.
References: 2Ti 4:7 .-P. Brooks, Sermons, p. 57. 2Ti 4:7 , 2Ti 4:8 .-Christian World Pulpit, vol. vii., p. 305; P. Davies, Ibid., vol. xxvii., p. 35. 2Ti 4:8 .-Spurgeon, Morning by Morning, p. 10; H. P. Liddon, Advent Sermons, vol. ii., p. 82; J. Vaughan, Sermons, 12th series, p. 181. 2Ti 4:9-17 .-Homilist, 3rd series, vol. ix., p. 287.
2Ti 4:10 The Apostate.
I. Consider the history and fall of Demas. Men live after they are dead, some in their good deeds, others in their bad. Many a man would have been unheard of, but for his crimes; living but for these in happy obscurity, and going down to his grave unnoticed and unknown. But the case of Demas is not that of one who owes the world's only knowledge of him to his crimes, like a felon whom a scaffold raises above the heads of the vulgar crowd who have come to see him die. This is not the first time we hear of Demas, and, indeed, had St. Paul written no second letter to Timothy, or had God in His providence been pleased to allow this epistle to perish with other writings of the Apostles, Demas might have given a name to Protestant churches; he might have been sainted in the Romish calendar, and had devotees soliciting his prayers, while they burned candles and offered gifts at his shrine. The fall of such an one as Demas, like some tall cliff which, undermined by the waves, precipitates itself, with the roar of thunder, headlong into the boiling sea, must have startled the Church at the time, and wakened from their slumber those that slept in Sion; and still, as if its echoes were yet sounding round the world, let us listen to its warning. It teaches the highest of us to take heed lest we fall; the happiest of us to rejoice with trembling, and all of us to watch and pray, that, keeping our garments unspotted from the world, we may not enter into temptation.
II. Consider the cause of Demas' fall-he loved this present world. It is not the world, observe, nor its money, nor its honours, nor its enjoyments, that the Bible condemns, but the love of them.
III. Learn the lesson the case teaches. Give your hands to the world, but keep your heart for God. It is a very good world if kept in its own place; like fire and water, a useful servant, but a bad and most tyrannous master. Love it not, and yet love it. Love it with the love of Him who gave His Son to die for it. You must make the world better, or it will make you worse.
T. Guthrie, Speaking to the Heart, p. 201.
References: 2Ti 4:10 .-J. H. Evans, Thursday Penny Pulpit, vol. ix., p. 231. 2Ti 4:11 .-G. Calthrop, Words to my Friends, p. 297; J. A. Carr, Church of England Pulpit, vol. xxi., p. 52; H. C. Nelson, Christian World Pulpit, vol. ix., p. 350; Ibid., vol. xix., p. 381; Preacher's Monthly, vol. vi., p. 317; Clergyman's Magazine, vol. i., p. 211; vol. v., p. 32. 2Ti 4:13 .-Spurgeon, Sermons, vol. ix., No. 542; J. Thain Davidson, The City Youth, p. 141; J. Stalker, The New Song, p. 90; Expositor, 1st series, vol. i., p. 286; H. W. Beecher, Christian World Pulpit, vol. x., p. 132; Homiletic Magazine, vol. xi., p. 273. 2Ti 4:15 .-Spurgeon, Evening by Evening, p. 195. 2Ti 4:16 .-A. K. H. B., Graver Thoughts of a Country Parson, 3rd series, p. 85. 2Ti 4:20 .-Ibid., Sermons, vol. xxv., No. 1453. 2Ti 4:22 .-Homilist, 3rd series, vol. vii., p. 225; W. Walters, Christian World Pulpit, vol. i., p. 168..
2Ti 4:11 Physician and Evangelist.
I. St. Paul had been suffering from serious illness in Galatia. Very soon afterwards St. Luke appears with him, for the first time, in Troas. During subsequent years they were frequently associated together in the closest intimacy, and we have the best reasons for believing that St. Paul's health was always delicate. What so natural as to suppose that the first acquaintance at Troas was marked by the exercise of St. Luke's medical skill, and that the same skill was on many subsequent occasions available for the alleviation of suffering and fatigue?
II. It is no fancy which detects in St. Luke's Gospel the traces of a professional feeling in various incidental passages, as well as in allusions to subjects which may properly be called medical. The main feature, however, of the collect for St. Luke's Day, is that it lays hold of that fact concerning him which has been noted above, and turns it to a spiritual use-that is, sets before us this Evangelist and Physician of the soul, and offers up the supplication that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed. Those who are suffering deeply from sorrow or sin do often find in St. Luke's Gospel a special consolation. We could not find anywhere a more wholesome medicine in all times of sin and weakness and temptation, than in those passages concerning prayer, which St. Luke's Gospel, and his Gospel alone, contains for us. If in other places the doctrine delivered by him is soothing and consoling in sorrow, these are medicinal and remedial for the worst diseases of the soul.
J. S. Howson, Our Collects, Epistles, and Gospels, p. 144.
References: 2Ti 4:6 .-Spurgeon, Sermons, vol. xvii., No. 989; W. J. Knox Little, Manchester Sermons, p. 259; P. Brooks, Christian World Pulpit, vol. xxix., p. 300; H. Simon, Ibid., p. 36; H. W. Beecher, Ibid., vol. xxx., p. 341; Homiletic Quarterly, vol. ii., p. 275; Homilist, vol. v., p. 194. 2Ti 4:6-8 .-Homilist, vol. v., p. 337; 2nd series, vol. ii., p. 617; Clergyman's Magazine, vol. viii., p. 87; A. Maclaren, The Secret of Power, p. 313.
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.
2Ti 4:2. In season, out of season;- That is, "in the stated season of religious assemblies; and out of that season, whenever occasional Providences may give thee an opportunity: yea, carry it into thy private conversation, in the intervals of private labour."
2Ti 4:3. For the time will come- This is another hint of the introduction of the grand apostacy, and it has been verified to an amazing degree. That is sound doctrine which promotes a holy life: it is the love of sin which renders men averse to sound doctrine, and puts them upon following such teachers as will gratify their humours and inclinations, and please their ears and fancies, without attacking or condemning their false opinions, or corrupt practices. Instead of shall, here and in the next verse, it is best to read will.
2Ti 4:5. Endure afflictions,- The heathens ascribed the patience and steadfastness of the Christians, in the midst of persecution, to mere obstinacy; but none of mankind ever had stronger reasons for what they did, or better principles to go upon, when theyencountereddanger and death with such fortitude and intrepidity of mind. Instead of make full proof of thy ministry, some would read accomplish, or fill up all the branches of thy ministry.
2Ti 4:6. I am-ready to be offered,- The original is very emphatical: For I am already poured out as a libation. So St. Peter foresaw his approaching martyrdom, 2 Eph 1:14. St. Paul uses the word σπενδομαι in the same sense, Php 2:17. It seems to be an allusion to the custom of pouring wine upon the head of the victim, just before it was offered up to God; and that wine so poured out was usually called a libation. The apostle here intimates, that his blood was as it were already like one of those libations, which, when it was poured out, could not be gathered up again. Thus he speaks of his approaching martyrdom as of a thing sure and already done, and past recalling; intimating that it would certainly happen, whenever he should come to make his second apology. His ministry was a sacrifice; and when the wine was poured out, the sacrifice was finished. In this manner he hints that his ministry was just come to an end, and he could nomore assist Timothy in spreading and supporting the true gospel of Christ.
2Ti 4:7. I have fought a good fight, &c.- I have maintained the good combat, I have finished my race, &c. The apostle here again alludes to the agonistic games. See 1Ti 6:12. Two of the expressions in this verse are agonistic terms, and the third is perhaps an allusion to the citizen who was faithful as a magistrate, or in any public station, upon whom the Greeks used to bestow a crown for his fidelity and public usefulness. Unless this be admitted, the apostle starts from his figurative and beautiful representation in that expression, I have kept the faith; to which nevertheless he returns in the next verse, and carries it on throughout: but if this sense be admitted, the 8th verse follows with obvious and great propriety; for then the apostle does in effect say, that he expected, through divine grace, a crown upon both accounts, as a victor in the agonistic games, and as a citizen who had been faithful in a public station, and eminently useful to mankind.
2Ti 4:8. Henceforth there is laid up for me a crown. &c.- St. Paul here represents the great Judge, who had been witness to all his behaviour, with a crown in his hand, which he will bestow upon him as the reward of his faithfulness, and of his coming off victor: and that the time of his bestowing it will be in that day; that is, the great day of judgment; when he will reward all the faithful andvictorious; for so the phrase that day generally signifies throughout the New Testament. See 1Th 4:14.
2Ti 4:9.- After Timothy had settled affairs where he was, the apostle orders him to repair to him with all speed; for all his other companions, except Luke, were gone away from him. Timothy was to make Troas in his way to Rome, and to receive from Carpus several things which the apostle had left behind him; and he was to beware of Alexander, as one of the most dangerous Judaizers, 2Ti 4:9-15. He then acquaints Timothy, that he had made one apology, probably before Nero, or his praefect, and was in prospect of a second: that when he made his first apology all his companions had forsaken him; notwithstanding which, he undauntedly made known what he had so longpreached, and escaped with his life for that time, though he did not expect to escape when he should be called to make another apology. However, he was persuaded that he should do nothing unbecoming his character, 2Ti 4:16-18.
2Ti 4:10. Having loved this present world,- If we consider St. Paul's present situation, we shall be inclined to believe that Demas was influenced to this conduct by a love to the present life, or world, not to any principles of the Judaizers; by a dread of persecution, and the fear of a violent death-such as the apostle himself was in danger of, and such as he shortly after actually suffered. So imminent was the danger of standing by the apostle, or appearing with or for him, that when he made his first apology, all the Christians forsook him: about that time it was thatDemas, out of a sense of the impending danger, or an excessive love of this present life, or from an unwillingness to die a martyr with the apostle, left Rome, and went to Thessalonica, where he might be out of danger, when the apostle thought he should have gone elsewhere; or rather, perhaps, have stayed, and run all hazards with him, in defence of the glorious gospel of Christ.
2Ti 4:11. Take Mark, and bring him with thee:- This is a proof that St. Paul and St. Mark were reconciled again, though the behaviour of the latter had formerly occasioned their separation: Act 15:39. The great value which St. Paul retained for St. Mark, even till the last, is here expressed in clear and strong terms; for this was written not long before the apostle's martyrdom, when almost all his companions had forsaken him; and yet he speaks most affectionately of St. Mark, as one who would not desert him, but be peculiarly serviceable to him in his present situation, and greatly promote the gospel.
2Ti 4:13. The cloke that I left at Troas, &c.- Τον φαιλονην . This word is variously spelt, and has various meanings. Gataker looks upon it to be a Latin word Graecised. Some understand it to signify a bag, or book-case; and the joining books and parchments with it, say they, makes it probable that this was the sense in which St. Paul here used it: and, in confirmation hereof, it is observed that the Syriac, which is accounted one of the most ancient versions, has rendered the word a house, or repository for writings; meaning, that it is either a box, bag, or portmanteau, wherein books and writings were deposited. Chrysostom, however, OEcumenius, and others, interpret it ενδυμα, a garment; "And this, says Parkhurst, seems the most probable sense of the word, because the apostle, in the same sentence, distinctly mentions both his books and parchments. Hesychius remarks that the word φελλωνης, or φελλονης, is a Cretan word, signifying a waistcoat, or under-garment; and it seems ultimately deducible from the Hebrew פלה, peleh, to sever, or separate our bodies; namely, from the surrounding air; whence also the Greek φελλος, the bark of a tree, for a like reason." The word Βιβλια, rendered books, is a diminutive, and may denote lesser books. The word Μεμβρανας, is a Latin word, and signifies, as we have rendered it, parchment, or vellum, which is said to have been invented at Pergamos; whence it is called in Latin Pergamenum: and hence the French name parchemin, and our English parchment. The books of the ancients were of two forms; one sort they rolled up, and called volumina, volumes, a volvendo, from their being rolled up: these were usually, perhaps, of parchment; the other sort do not appear to have been rolled up; and were probably made of the papyrus, or great Egyptian rush. See the Inferences.
2Ti 4:14. Alexander the copper-smith, &c.- Dr. Lightfoot observes, that delivering a person over to Satan, was a phrase well known among the Jews; and that it meant more than excommunication, even the delivering men over by miracle to diseases or death. The apostle, some years before this, had delivered over Alexander unto Satan; 1Ti 1:20. But the punishment so inflicted had not reclaimed him; and if Alexander was incorrigible, the apostle might justly denounce some greater curse upon him, or rather foretel his future and final punishment. Theophylact says, "That the word αποδωη, is put for the word αποδωσει; for it is rather a prophesy, than an imprecation." But whether this be considered as a prediction or a petition, there is not in it the least degree of revenge: for the apostle leaves it to the great Searcher of Hearts, to determine what Alexander's works had been, and what the principle was from which they had proceeded; and then he foretells, or petitions, that God would reward him, according as God himself knew his works had been: which was really no other than foretelling, that the God and Judge of the earth will do right, or praying him to do so. See on the next verse.
2Ti 4:16. Art my first answer, &c.- Apology, or defence. Heylin, Doddridge, &c. Upon our Lord's being apprehended, all his disciples forsook him and fled;-and yet he forgave, and interceded for them. When St. Paul became a Christian, he put off his fierce and persecuting spirit; and after that, the charitable and benign spirit of our Lord manifested itself in him to the very last;-as appears among other instances from the benevolent prayer in this verse; which, it is remarkable, was the very prayer of the dying Stephen, Act 7:60. We may also furtherobserve, that this apostle had, upon some occasions at least, the gift of discerning the spirits of men; and could perhaps thereby know, that what Alexander did, was out of malice; but that what his companions had done, was out of fear of suffering, rather, than aversion to the truth. He therefore speaks very differently of them. But this will not warrant any man, who is destitute of apostolic authority, and of the gift of discerning spirits, to denounce or foretel the like evil to any man whatever. Manycircumstances make it extraordinary that St. Paul should have been deserted by the Christians at Rome in this extremity: when he wrote his epistle to the church there,-which must have been ten years before this,-hespeaks of their faith as celebrated through the world: he salutes a vast number of illustrious persons byname, and mentions many of them as his particular friends; and we may be assured, that during the two years he spent there, in his own hired house, the number, and probably the zeal, of the Christian converts would be greatly increased. See Php 1:12-14; Php 4:22. We are ready then to say, How was it possible that he should be thus forsaken?-But there is a material circumstance, seldom taken notice of in this connection, which accountsin a great measure for what might otherwise appear so strange. Clement, the companion of St. Paul, informs us, that he suffered martyrdom under the governors; that is to say, when Nero was gone into Greece, and had left the government of the city to Tigellinus and Sabinus, praefects of the praetorian guard, and that monster Helius Caesarianus. If this be allowed, it fixes the death of St. Paul to the year 66 or 67. But the cruel persecution which Nero had raised against the Christians at Rome, was at least two years before this. It is possible, therefore, that many of the excellent persons referred to above, might have suffered death for their religion; or, according to our Lord's advice, Mat 10:23 have retired to a distance from Rome. The Asiatic Christians, who came with St. Paul, acted a most mean part in deserting him, as the other Christians of the place did.
2Ti 4:17. Might be fully known,- Πληροφορηθη,- might be carried on with confidence. It was a glorious testimony to the honour of Christianity, that the apostle couldthuscourageouslymaintainit, when all his friends forsook him, and his enemies were so fiercely raging against him. By the lion, the apostle (according to many commentators) means the emperor Nero; whom, it is remarkable, Seneca calls by the same name. But, since Clement says that he suffered martyrdom under the governors, (see on 2Ti 4:16.) some think it more probable, that by the lion the apostle intended Helius; who was, if possible, more savage than his master, and whom Nero had at this time left with an absolute authority in Rome during his absence in Greece. The sacred Scriptures frequently represent idolatrous, bigotted, and cruel princes, under this image. Comp. Amo 5:19. Jer 2:30. Joe 1:6. Nah 2:12. The apostle may allude here to the circumstance in Dan 6:22. See Psa 35:17.
2Ti 4:18. And the Lord shall deliver me- "I do not indeed expect to be delivered, when I am called upon to make my second apology: but I am persuaded that the Lord will deliver me from every evil work; from all misbehaviour unworthy his sacred ministry; and that he will bring me safe unto his heavenly kingdom."
2Ti 4:19. Salute Prisca, and Aquila,- She is called Priscilla, Act 2:26. Rom 16:3.
2Ti 4:20. Trophimus-left at Miletum sick.- It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, onecan hardly imagine that any good or useful man would have been sick, and have died under their notice, which wouldhave been quite inconsistent with the scheme of Divine Providence. Timothy's frequent infirmities afford a farther argument to the same purpose. But such good men as these, did not need the miraculous cure of their own distempers, to confirm their faith in the gospel.
2Ti 4:21. Pudens, and Linus, and Claudia,- What some have said concerning Pudens's being of the senatorial order, and Claudia's being a British lady who was converted by St. Paul, and sent the gospel first into England, does not seem sufficiently supported. Martial speaks of them as young persons at that time, lib. 4: epigr. 13. Linus is said by the ancients to have been afterwards the first bishop of Rome. When the apostle says, 2Ti 4:11 that Luke only was with him, he must be understood to speak of his companions and fellow-labourers in the gospel: for here is an intimation that there were Christian brethren still at Rome, and that the whole church there was not entirely dispersed and broken up. And when he says, 2Ti 4:16 that at his first apology they all forsook him, we are not to suppose that all the Christians then left the city,but that none of them stood by him, or appeared with him before the praefect.
Inferences drawn from 2Ti 4:13. The sacred writings, being penned by holy persons, immediately inspired by the Divine Spirit in what they wrote, have nothing in them frivolous or useless; nothing but what may yield us profitable matter of instruction, if rightly understood: so that the seemingly very little things in them are many times, upon farther search and consideration, found to be of no little use.
Such is the portion of scripture now before us; whence we may naturally deduce the following observations, no less pleasing perhaps than edifying to the attentive reader.
1. And first we may remark the poverty and mean estate of the apostle St. Paul. "Behold, (says Erasmus on the place,) behold the apostle's goods and moveables;-a poor cloak to keep him from the weather, and a few books;" hence he himself often takes notice of his own poverty, as 1Co 4:11-12. Act 20:34 and in various other places. This was a singular design of Divine Providence toward the apostles in general, who were all of them kept in a poor and mean, yea, in a most afflicted and miserable condition, as St. Paul observes, 1Co 4:9-13 hereby fully to convince the world of their sincerity in preaching the gospel, that they sought not themselves, or their own ease or advantage; but were content, for the propagation of the sacred ministry, to endure the greatest extremities; and that their only aim was the advancement of that truth, which with so great a loss and hazard to themselves they constantly published to the world.
2. From the passage in question we may observe, secondly, "that even the infallibly inspired ministers of God did not so wholly depend upon divine inspiration, but that they made use also of the ordinary helps and means,-such as reading of books, with study and meditation on them, for their assistance in the discharge of their office."
St. Paul, the pupil of Gamaliel, had his books, which he had read, and his parchments-his peculiar manuscripts too,-his collections of notes, most probably,-which he found to be useful to him; and therefore gives Timothy a special charge to convey them safely to him.
Nay, and he elsewhere exhorts this his son Timothy to the same course of reading and study: Till I come, says he, give attention to reading, to exhortation, to doctrine: neglect not the gift that is in thee, &c.-meditate upon these things: give thyself wholly to them, that thy profiting may appear to all. 1Ti 4:13-15. Whence it is very remarkable, (1.) that the exhortation is to Timothy;-a man placed by the apostle as bishop at Ephesus, the metropolis of Asia Minor;-a man especially beloved of the great apostle;-a man marked out long before by prophesy as one who would prove a very eminent and excellent person; (1Ti 1:18.)-nay more,-a man endowed with extraordinary gifts and abilities, conferred on him in his ordination. This man St. Paul exhorts to reading and meditation, for the better discharge of his office. (2.) The order of the apostle's admonition is observable: Give attendance to reading, &c.-to reading, before exhortation or doctrine: he is advised to be himself first a well-read divine, that he might be the better able to instruct others. (3.) The emphatical words used by the apostle are very striking; he advises Timothy not only to read and study, that he might be able to exhort and teach with effect, but presses him to give attendance to reading;-not to neglect the supernatural gift bestowed on him; to meditate on what he read and learned, and to give himself wholly to these things. All which phrases plainly signify the greatest industry and diligence to be used by him in reading and study, and the other exercises there mentioned.
The same thing is evidently intended by our apostle, 2Ti 1:6 where he admonishes Timothy to stir up the gift of God within him;-to rekindle and cherish that divine fire by prayer, reading, meditation, &c. which would be answered by a further supply of divine fuel,-of the Holy Ghost and of fire.
And thus the gifts of God in men,-even the extraordinary gifts, such as Timothy had, demand, in the order of God, the improvement of every means provided of God in his providence, particularly diligent reading, study, and prayer; and (we may add) a charitable use and exercise of those gifts for the good of others.
This is sufficient to shew us the practice of the divinely inspired persons under the New Testament; and we may further remark, that the holy prophets under the Old Testament took the same course, not depending so wholly upon immediate revelation and inspiration from God, as to think all endeavour on their own part needless; for we read of schools, and societies, consisting of prophets and their sons, scholars, and disciples, the one receiving instructions from the other. See 1Sa 10:10; 1Sa 19:20. 2Ki 7:15; 2Ki 4:38 and compare Deu 33:3 with Act 22:3.
3. These considerations may amply serve to expose their folly, who renounce all books and book-learning, as needless and of no use to them, and bid defiance to study and reading. Such would do well to consider, that the Spirit of God never was given to the slothful or lazy. The divine assistance and human industry always went together hand in hand; and the doctrine that aims to separate and divide them, merits the severest censure.
4. Hence likewise all ministers of the gospel may learn their duty,-diligently to read and study the holy scriptures in the first place, and next to them the books of learned and good men, who have exerted their abilities in explaining them; and whatever other books they can procure, that may be in any way useful to them in their ministry. The learned and judicious Estius has a note upon the text in question very applicable to this purpose: "Let bishops and elders (says he,) learn from hence, what great need they have of continual reading and study, how great soever their proficiency may already be; seeing St. Paul, who had been taught the mysteries of religion by our Lord Christ himself, and had now for a long time exercised the office of an apostle, had still occasion to make use of books."-And indeed, when we consider how strict a charge he here gives Timothy, and that the inspired prophets under the Old Testament thought the same exercises necessary for themselves, how can we venture (weak and feeble, the best of us, compared with them) either through pride to scorn and reject, or out of sloth and indolence to wave and neglect, those helps? Let us therefore give all attention to reading and study, and addict ourselves assiduously to these exercises, with daily prayer to God for his blessing on them, that our proficiency may appear unto all men, to his glory and the general good.
Lastly, This may serve also to instruct lay Christians of every rank in their duty, diligently to consult the sacred scriptures, and those other good works with which the providence of God has furnished them, in order to their instruction in matters of religion. It is the peculiar happiness of our nation to be amply supplied with these helps to divine knowledge: and if the prophets of old, if the ministers of Christ,-nay, if the apostles themselves have thought reading and study useful to them, can any serious private Christian conceive that he has no need at all of it? It is true, more time and pains in those exercises are required of the ministers of religion than of others; but none are exempted and excused from the duty, because all men are bound by every means, in dependance upon the grace and blessing of God, to be wise unto salvation. Ministers are to read, that they may be able to teach; and the people are to read, that they may be capable of learning, or being taught; for unless there be a concurrent industry in the teacher and the disciple, the one teacheth in vain, because the other will never learn.
It becomes the part therefore of every good man daily to read the holy scriptures, and those other good books which he has, or can procure, that may help him to understand the volumes of truth; and if any cannot read himself, to get some relation, friend, or neighbour to read to him; and they must be very uncharitable indeed, who will deny that assistance. They who cannot read, are concerned to double their diligence in hearing; in a more careful attendance on all the means and opportunities of instruction that shall be offered them in public; and in asking and seeking after instruction from their ministers in private; adding their daily and most earnest prayers to God for the assistance of his Holy Spirit in the use of those means, and encouraging themselves with that divine promise, Jam 1:5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
REFLECTIONS.-1st, The apostle, being now ready to conclude his epistle, gives Timothy,
1. His solemn charge. I charge thee before the great heart-searching God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, in the last great day, when he shall come in his glory, and give to every man according to his works; preach the word, proclaiming, as a herald aloud, the blessed gospel; be instant in season, and, as some may think, out of season; earnest to inculcate the truth upon men's consciences, both on the Lord's day, and every other opportunity, not only in time of peace, but amidst all opposition and persecution; reprove, rebuke gainsayers, backsliders, sinners; exhort and encourage the faithful, with all long-suffering, unwearied in the service, not discouraged at any difficulties in the way, and with that doctrine, which is according to the scriptures, and profitable for the souls of men. Note; (1.) Ministers must not only preach, but be instant; frozen discourses, languidly delivered, will never fire the hearer's soul. (2.) They who have the work of Christ at heart, will be perhaps often thought very unseasonable in the frequency of their public ministrations, or the freedom of their private rebukes; but they have here a divine warrant.
2. He warns him how difficult it will prove to be faithful amid the abounding errors. For the time will come, and the mystery of iniquity already begins to operate, when they will not endure sound doctrine, the pure gospel of Jesus Christ, but after their own depraved lusts and passions, shall they heap to themselves teachers, having itching ears, desiring to have their fancies entertained, and their corruptions flattered, instead of the free, honest, and faithful rebukes which the true gospel ministers deliver. And they shall turn away their ears from the truth, averse from it, and refusing to obey it, and shall be turned unto fables, listening to the seducing teachers, who with idle tales amuse, and with falsehoods lull their consciences asleep. Note; They who like to be flattered in their sins, rather than to hear faithful reproof, are given up to their own delusions; and the blind are then suffered to follow the blind, till both fall into the pit of hell.
3. He admonishes Timothy to guard against these deceivers, and to caution the people that they be not imposed upon. But watch thou in all things, over thy own heart, and over the church committed to thy care, guarding against the first appearances of evil and error; endure afflictions with fortitude and patience: do the work of an evangelist with all fidelity and zeal; make full proof of thy ministry, that gainsayers may be silenced, and believers comforted and edified.
4. He informs Timothy of his approaching dissolution and glorious hope, for his encouragement to follow his steps. For I am now ready to be offered up, and to pour out my blood as a libation in the service of the gospel; and the time of my departure is at hand, when my disembodied soul shall go to the bosom of my Lord. I have fought a good fight, and through grace can look back with satisfaction on my warfare; I have finished my course, and am near the glorious prize; I have kept the faith, maintaining the purity of the doctrines of Christ, and adorning them by unimpeached fidelity in my own conversation. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, the rewarder of all his faithful saints, shall give me at that day of his appearing and glory; and not to me only, but unto all them also that love his appearing, and live under its influence, and in the prospect and earnest expectation of it. Note; (1.) The fidelity of others should be a quickening motive to excite our diligence; and their dying testimony to the blessedness of Christ's ways, should comfort and encourage us to persevere in them. (2.) The day of our departure will be the brightest that ever dawned upon us, if we then enjoy the sure hope of the crown of righteousness. (3.) They who are faithful unto death, may with delight look back; and while they ascribe all to their Master's grace, they cannot but rejoice in the evidence which the review affords of their approved sincerity before him. (4.) Whatever difficulties are in our way, we have a good cause to bear us out, and should comfortably and courageously persevere: and, in that case, whatever we lose for Christ here, we shall, at least in eternity, be unspeakable gainers by him. (5.) There is an aweful day at hand, and a righteous judge expected. Blessed and happy are they who truly love the day of his appearing, and can say with confidence, and real desire, Come, Lord Jesus, come quickly.
2nd, Several directions are given to Timothy:
1. Do thy diligence to come shortly unto me, as I especially need thy company at this time. For Demas hath forsaken me, having loved this present world, and now, in this trying season, has shamefully deserted me, pursuing his own base and worldly interests, and is departed unto Thessalonica, to be out of the danger to which here he might, as my companion, have been exposed: Crescens is gone, on affairs of the church, to Galatia, and Titus to Dalmatia; so that I am almost left alone. Only Luke is with me, my true and faithful fellow-labourer; and Tychicus have I sent to Ephesus. Note; The love of this present world has fatally warped multitudes from their fidelity to Christ.
2. Take Mark, and bring him with thee: for he is profitable to me for the ministry. Whatever just cause of displeasure the apostle might have had formerly against him, he was now returned to his duty, and therewith to St. Paul's favour and regard.
3. The cloke, or, as some render it, the desk, that I left at Troas, with Carpus my host, when thou comest, bring with thee, and the books, but especially the parchments. What these writings contained, of which the apostle was so careful, is uncertain: some have thought it was the roll of his freedom; others, the copies of his epistles, which had been sent to the several churches: these they might include; but I believe they also referred to other things. See the Inferences on this chapter.
4. He admonishes him to beware of a bitter enemy to Christianity. Alexander the Coppersmith did me much evil, (Act 19:33.) and still bears all implacable enmity to me. The Lord reward him according to his works, to whose righteous judgment I leave him: Of whom be thou aware also; for he hath greatly withstood our words, and endeavoured to prejudice both Jews and Gentiles against that gospel which we preach. Note; Though no private revenge must dictate a thought or wish of resentment, yet obstinate and incorrigible enemies of truth and godliness are to be delivered up to an avenging God.
3rdly, The apostle,
1. Informs Timothy of his present circumstances. At my first answer, when I was called to defend myself before the emperor, no man stood with me, but all men, who could be of any service by their countenance or presence, forsook me, through fear and cowardice: I pray God that it may not be laid to their charge, but that he would pardon this unfaithfulness, and bring them to repentance. Notwithstanding, though deserted by men, the Lord stood with me, and strengthened me to plead with boldness, freedom, and fidelity, the cause of his gospel; that by me the preaching might be fully known, and that all the Gentiles might hear, who were present at my trial, or to whom the substance of it should be related, and I was delivered out of the mouth of the lion, from the cruel Nero, or his praefect, and the jaws of death, which seemed to yawn for me. And I am fully confident, from long experience, that the Lord shall deliver me from every evil work, that I shall never speak nor act unbecoming the character I bear, intimidated by any fear of sufferings; and will preserve me unto his heavenly kingdom, giving me the inheritance in glory which he hath promised: to whom be glory for ever and ever. Amen! Note; (1.) In trying times we are not to be surprized, if many desert us, who promised very fair. (2.) If the Lord stand by us, we want no other support.
2. He sends his own and others' salutations, and hastens Timothy to come to him. Salute Prisca and Aquila, and the household of Onesiphorus. Erastus, the chamberlain, abode at Corinth: but Trophimus have I left at Miletum, sick, not having any suggestion from the Lord, or power, miraculously to restore him. Do thy diligence to come before winter.
Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren, in these parts.
3. He concludes with his hearty benediction and prayer for him. The Lord Jesus Christ be with thy spirit, to quicken, teach, guide, preserve thee. Grace be with you, and all that love our Lord Jesus Christ in sincerity. Amen.
