NASB (UPDATED) TEXT: 2Ti 4:1-5 1I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 3For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4and will turn away their ears from the truth and will turn aside to myths. 5But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.
2Ti 4:1 "I solemnly charge you" Paul continues to lay out Timothy's task and admonishes him to action (cf. 1Ti 5:21 ; 1Ti 6:13 ; 2Ti 2:14 ; 2Ti 4:1 ). Remember this is Paul's last letter before being martyred (late A.D. 67 or early 6:8 )!
▣ "in the presence of God and of Christ Jesus" The Father and Son are linked together in a grammatical form that emphasizes their equality (see SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html> at Tit 3:6 ). Church leaders live and serve in the presence of God and His Christ.
▣ "who is to judge" This is an OT title and function for YHWH used here for Jesus. This shows His full deity (cf. Mat 25:31 ff; Act 10:42 ; Act 17:31 ; Rom 2:16 ; 1Pe 4:5 ); as Christ was the Father's agent in creation (cf. Joh 1:3 ; 1Co 8:6 ; Col 1:16 ; Heb 1:2 ), so too, will He be the Father's agent in judgment.
▣ "the living and the dead" This refers to Jesus' judgment of all conscious creation (cf. Php 2:10 ). The same phrase occurs in Act 10:42 and 1Pe 4:5 . Some will be alive at the time of the Second Coming (cf. 1Th 4:13-18 ; some are with the Lord (cf. 2Co 5:8 ); and some (the wicked) are in Hades (cf. Rev 20:13 ; Mat 11:23 ; Luk 16:23 ).
SPECIAL TOPIC: Where Are the Dead? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>
▣ "by His appearing" Literally this is epiphany. It conveys the idea of "brightness, radiance, splendor, or glory." It may reflect the OT concept of God's presence in the Shekinah cloud of glory during the Wilderness Wandering Period of Israel's history after the Exodus. This is the characteristic word in the Pastoral Letters for the Second Coming (cf. 1Ti 6:14 ; 2Ti 1:10 ; 2Ti 4:1 ; 2Ti 4:8 ; Tit 2:11 ; Tit 2:13 ; Tit 3:4 ; 2Th 2:8 ). See Special Topic at Tit 2:13 .
Paul admonishes Timothy to do certain things in light of the reality of Judgment Day/Resurrection Day. The Second Coming is meant to encourage believers in every age, although it will be reality to only one generation. Believers should live each day as if it were, or might be, the last!
▣ "His kingdom" This refers to the reign of God in believers' hearts now that will be consummated over all creation (cf. Mat 6:10 ). Here again, God's kingdom is assigned to the Son. Jesus Christ is described in three eschatological functions: (1) Judge; (2) the coming One; and (3) the King.
SPECIAL TOPIC: THE KINGDOM OF GOD <http://www.freebiblecommentary.org/special_topics/kingdom_of_god.html>
2Ti 4:2 "preach the word" This is the first in a series of nine aorist imperatives. Our message (logos) is Jesus (cf. Col 4:3 ). He is the gospel! He is the "Word" (Joh 1:1 ).
▣ "be ready in season and out of season" This is an aorist active imperative. Literally it is "seasonably" (eukairôs) and "unseasonably" (akairôs). This describes the "great commission" of Christianity (cf. Mat 28:18-20 ; Luk 24:46-47 ; Act 1:8 ). When in doubt share the gospel! It is always appropriate!
▣ "reprove" It is literally "to put on trial so as to prove" (cf. 1Ti 5:20 ; Tit 1:13 ; Tit 2:15 ).
▣ "rebuke" This is an another aorist active imperative (cf. Luk 17:3 ; Luk 23:40 ).
▣ "exhort" This is another aorist active imperative. This is the same root as "encourage." To reprove or rebuke without encouragement and patience is not Christian (cf. 2Ti 3:10 ; 1Ti 1:16 ).
▣ "with great patience" See note at 1Ti 1:16 .
2Ti 4:3 "For the time will come" This reflects Paul's day, in some sense every day, and uniquely the last days (cf. 2Ti 3:1 ; 1Ti 4:1-2 ).
▣ "they will not endure sound doctrine" Many of the words in the Pastoral Letters are also found in Luke's writings. It is possible that Paul used Luke as a scribe to write these letters.
The term "sound" means "healthy" and was used often by Luke (cf. Luk 5:31 ; Luk 7:10 ; Luk 15:27 , etc.). It is a very common description of doctrine and faith in the Pastoral Letters (cf. 1Ti 4:6 ; 1Ti 6:3 ; 2Ti 1:13 ; 2Ti 4:8 ; Tit 1:9 ; Tit 1:13 ; Tit 2:1-2 ; Tit 2:8 ).
▣ "but wanting to have their ears tickled" This phrase refers to the false teachers (cf. 2Ti 4:4 ) and their followers. They hear only what they want to hear!
▣ "they will accumulate for themselves teachers" They just want to hear
1. those who agree with them (cf. Jer 5:31 )
2. those who teach new and speculative things
3. many different teachers (always a new seminar to attend)
2Ti 4:4 "turn away. . .turn aside" The first term is used of perversion in Tit 1:14 (cf. 2Th 2:11 ) or desertion in 2Ti 1:15 .
The second term is used often in the Pastoral Letters (cf. 1Ti 1:6 ; 1Ti 5:15 ; 1Ti 6:20 ; 2Ti 4:4 ).
Both of these are a play on the OT concept of righteousness as a ruler (or straight edge); all the terms for sin are a deviation from the standard. These false teachers turn away from sound doctrine and turn to myths!
▣ "from the truth" See Special Topic: Truth at 1Ti 2:4 .
▣ "myths" This concept is used often in the Pastoral Letters (cf. 1Ti 1:4 ; 1Ti 4:7 ; Tit 1:14 ; Tit 3:9 ; 2Pe 1:16 ). It possibly refers to
1. the Gnostic aeons (angelic levels between the high good god and lesser spiritual beings which would form matter)
2. Jewish Messianic genealogies
3. some non-canonical "gospels"
For a good discussion of the different meanings of "myth" and their connotations see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.
2Ti 4:5 This is another contrast between the actions of Timothy and the false teachers.
NASB "be sober in all things"
NKJV "be watchful in all things"
NRSV "always be sober"
TEV "keep control of yourself in all circumstances"
NJB "must keep steady all the time"
This is a present active imperative. This does not refer to abstinence from wine but to being even-tempered. See full note at 1Ti 3:2 .
NASB "endure hardship"
NKJV "endure affliction"
NRSV, TEV "endure suffering"
There is a series of three aorist active imperatives in this paragraph. This term is used three times in 2 Timothy (cf. 2Ti 1:8 ; 2Ti 2:3 ; 2Ti 2:9 ; 2Ti 4:5 ). It refers to persecution and deprivation caused by being involved in the gospel ministry.
▣ "do the work of an evangelist" This is the second aorist active imperative in this paragraph. The noun "evangelist" is used only three times in the NT.
1. Phillip's seven daughters (cf. Act 21:8 )
2. a gifted local church leader (cf. Eph 4:11 )
3. and here
The term "gospel" (euangelion) literally means "good news"; an evangelist (euanelistçs) is one who shares the gospel.
An evangelist is a spiritual gift to the church (cf. Eph 4:11 ) and evangelism is the responsibility of every believer (cf. 1Pe 3:15 ; Col 4:6 ). Believers must not only affirm the mandate of Jesus (cf. Mat 28:18-20 ; Luk 24:47 ; Act 1:8 ) but live it out day by day!
▣ "fulfill your ministry" This is the third aorist active imperative. Gospel ministry without evangelism is not a full ministry (cf. Col 4:17 ). Evangelism is the heart of God, the purpose of Christ's sacrifice, and the initial task of the Spirit.
NASB (UPDATED) TEXT: 2Ti 4:6-8 6For I am already being poured out as a drink offering, and the time of my departure has come. 7I have fought the good fight, I have finished the course, I have kept the faith; 8in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.
2Ti 4:6 "being poured out" This is a present passive indicative. This phrase is used in Php 2:17 of an OT wine sacrifice (cf. Exo 29:40 ; Num 15:4-7 ; Num 15:9-10 ; Num 28:7 ; Num 28:10 ; Num 28:14-15 ; Num 28:24 ). Paul saw his life as a sacrifice to Christ.
▣ "the time of my departure has come" This is a perfect active indicative. This term analusis (English "analysis") is found only here in the NT, but the verb form is used several times to refer to a ship being loosed from its moorings (cf. Luk 12:36 ). It is used metaphorically of death in Php 1:23 . This is the last letter Paul wrote before being beheaded, between A.D. 67-68 (Nero killed himself in A.D. 68).
2Ti 4:7 "I have fought the good fight" This is the first of three perfect middle indicatives. Paul used athletic (1Co 9:27 ; Php 3:13-14 ) and military (cf. Eph 6:10-18 ) metaphors to describe his ministry. What he encouraged Timothy to do (cf. 1Ti 1:18 ; 1Ti 6:12 ) he had done himself.
▣ "I have finished the course" This is the second perfect active indicative. Paul knew his death was imminent. He had fulfilled Ananias' prophecy in Act 9:15 (cf. Act 26:32 ). He had preached to all the categories mentioned and now Caesar.
▣ "I have kept the faith" This is another perfect active indicative. It refers to
1. doctrine
2. faithfulness
3. an athletic metaphor for keeping the rules (cf. 1Co 9:27 )
2Ti 4:8 "crown of righteousness" This is either (1) not our own but Christ's imputed righteousness, and/or (2) believers' Christlike living. The term refers to an athletic victor's laurel wreath. We get the English name "Stephen" from this Greek word. There are several crowns assigned to believers in the NT:
1. an imperishable crown (1Co 9:25 )
2. a crown of righteousness (2Ti 4:8 )
3. a crown of life (Jas 1:12 ; Rev 2:10 )
4. a crown of glory (1Pe 5:4 )
5. a crown of gold (Rev 4:4 )
See SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html> at Tit 2:12 .
▣ "which the Lord, the righteous Judge" The term "Lord" could apply to YHWH because He is called the Judge (cf. Gen 18:25 ; Psa 5:6 ; Psa 94:2 ; Joe 3:12 ; Heb 12:23 ; Jas 4:12 ) or to Jesus because this judgment is linked to "His appearing" (cf. 2Ti 1:10 ; 2Ti 4:1 ; 2Ti 4:8 ; 1Ti 6:14 ; Tit 2:13 ). YHWH has appointed Jesus as judge (cf. Mat 25:31-46 ; Act 17:31 ; 2Co 5:10 ; see note at 2Ti 4:1 ).
▣ "will award to me on that day" This has an end time (eschatological) orientation (cf. 2Ti 1:18 ; 2Ti 4:1 ). Apparently Paul believed that believers would be with the Lord at death (cf. 2Co 5:8 ), but the rewards and full fellowship awaited Resurrection Day (cf. 1Th 4:13-18 ).
▣ "but also to all who have loved His appearing" This refers to believers' eager anticipation of the Lord's Second Coming. It is no longer fearful. It is joyous! It is a sign of true Christianity!
NASB (UPDATED) TEXT: 2Ti 4:9-15 9Make every effort to come to me soon; 10for Demas, having loved this present world, has deserted me and gone to Thessalonika; Crescens has gone to Galatia, Titus to Dalmatia. 11Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. 12But Tychicus I have sent to Ephesus. 13When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments. 14Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. 15Be on guard against him yourself, for he vigorously opposed our teaching.
2Ti 4:9 "make every effort to come to me soon" Paul was lonely (cf. 2Ti 4:21 ; Tit 3:12 ) and probably had eye problems (cf. 2Co 12:7 ), which made it difficult for him to be alone.
2Ti 4:10 "Demas has forsaken me" The historical context of Paul in prison, perhaps soon to be beheaded, may explain Demas' actions. It is uncertain as to how his forsaking Paul relates to his faith in Christ.
2Ti 4:10 "having loved" The verbal here (aorist active participle) is agapaô. The verbs agapaô and phileô are synonymous in the NT (note Joh 3:35 ; Joh 5:20 ; Joh 11:3 ; Joh 11:5 ).
▣ "this present world" This is literally "this present age." See Special Topic at 1Ti 6:17 . Demas chose the immediate over the eternal. The pull of this world is very strong, but it is only transitory (cf. 1Jn 2:15-17 ).
▣ "gone to Thessalonika" Compare Phm 1:24 with Act 20:4 . Artistarchus and also possibly Demas were from Thessalonika.
▣ "Crescens has gone to Galatia" There is a Greek manuscript variation involving the destination of Crescens.
1. the Asia Minor (western Turkey) Roman province of Galatia (cf. MSS A, D, F, G)
2. southern France, then called Gaul (Galatia, cf. MSS א, C)
3. Galilee in Palestine (cf. Vulgate, Coptic, and Armenian versions)
The United Bible Societies' fourth edition (UBS4) of The Greek New Testament gives "Galatia" (#1) an "B" rating meaning almost certain. If #2 it would support the fact that Paul did visit the eastern Mediterranean.
▣ "Titus to Dalmatia" He was one of Paul's faithful Apostolic delegates (cf. 2Co 3:2 ; 2Co 7:6 ; 2Co 7:12-12 ; 2Co 8:6 ; 2Co 8:16 ; 2Co 8:23 ; 2Co 12:18 ; Gal 2:1 ; Gal 2:3 ; Tit 1:4 ). Dalmatia was a Roman province in the southern area of Illyricum (cf. Rom 15:19 , the former Yugoslavia). Paul preached there in Act 20:1 . It is north of Macedonia. This assignment is the last we hear of Titus in the NT.
2Ti 4:11 "Luke" He was a Gentile physician (cf. Col 4:14 ; Phm 1:24 and the "we" sections of Acts). It is possible that the term physician may simply mean "educated." He is the only non-Jewish NT author (i.e., the Gospel of Luke, Acts, and possibly the scribe for the Pastoral Letters).
▣ "Mark" This is John Mark, in whose house the Last Supper may have been observed (cf. Act 12:12 ). He accompanied Paul and Barnabas on the first missionary journey, but for some reason quit the team (cf. Act 15:38 ). Paul and Barnabas had an argument over Mark's inclusion on the second missionary journey resulting in two separate mission teams (cf. Act 15:36-41 ). Paul and John Mark did later reconcile (cf. Col 4:10 ).
2Ti 4:12 "Tychicus" Ephesus was the church and city where Paul spent the most time and effort. Timothy was in Ephesus when Paul wrote 1 Timothy. Tychicus was Paul's trusted messenger (cf. Act 20:4 ; Col 4:7 ; Eph 6:21 ; Tit 3:12 ) who was probably the bearer of 2 Timothy to Timothy and was possibly Timothy's replacement.
2Ti 4:13 "the cloak" This was a large, heavy garment which was used as a coat and also as a sleeping bag during the winter.
▣ "Troas" This was a port city on the coast of modern western Turkey. It was the location of Paul's "Macedonian vision" recorded in Act 16:6-10 . Apparently Paul had established a work there at some point.
▣ "and the books, especially the parchments" Even Paul felt the need to study and read. The "parchments" refer to tanned animal skins which were used for writings. Their name is taken from Pergamum where they were invented. This was very expensive but durable writing material. It probably referred to OT scrolls. "The books" may refer to letters or legal documents. However, this is all speculation.
2Ti 4:14 "Alexander" This was a common name, so we are not sure whether he was
1. the same person mentioned in Act 19:33-34 2. the false teacher mentioned in 1Ti 1:20 , along with Hymenaeus
3. another unknown Alexander
He is another example of the opposition to the gospel, whether without or within the church.
▣ "the Lord will repay him according to his deeds" This is a spiritual principle. God is ethical and moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11 ; Psa 28:4 ; Psa 62:12 ; Pro 24:12 ; Ecc 12:14 ; Jer 17:10 ; Jer 32:19 ; Mat 16:27 ; Mat 25:31-46 ; Rom 2:6 ; Rom 14:12 ; 1Co 3:8 ; Gal 6:7-10 ; 2Ti 4:14 ; 1Pe 1:17 ; Rev 2:23 ; Rev 20:12 ; Rev 22:12 ).
▣ "Be on guard against him" This is a present middle imperative. Be on constant vigilance. Evil is present and vicious! It comes from both without and within!
NASB (UPDATED) TEXT: 2Ti 4:16-18 16At my first defense no one supported me, but all deserted me; may it not be counted against them. 17But the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion's mouth. 18The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.
2Ti 4:16 "At my first defense" From this Greek term, apologia, we get the English word "apology." It was used in the sense of a legal defense (cf. Act 19:33 ; Act 22:1 ; Act 26:1-2 ; Act 26:24 ). Paul defended, explained, and proclaimed the gospel in several legal settings, both in Palestine and Rome (cf. Act 9:15 ).
▣ "no one supported me, but all deserted me" This may explain 2Ti 4:10 . As fear melted the hearts of Jesus' followers after His arrest, so too, Paul's helpers began to become fearful and they deserted him (i.e., Demas).
In the Roman court system of Paul's day there was a preliminary investigation of the charges before the formal trial took place. Apparently in this legal procedure no one testified on Paul's behalf.
There is a Greek variant related to the tense of the verb.
1. imperfect – MSS A, C, D2,3, F, G, L
2. aorist – MSS א, D* (in the UBS4 text)
Bruce Metzger's textual commentary (p. 649) mentions that this same confusion is found in 2Ti 4:10 ; 2Ti 4:13 ; 2Ti 4:20 .
▣ "may it not be counted against them" Paul reflects Jesus' words from the cross (cf. Luk 23:34 ) and Stephen's words in Act 7:60 , but notice also the accountability phrase of 2Ti 4:14 .
2Ti 4:17 "the Lord stood with me" Jesus promised to be with us in Mat 28:20 . The same verb is used of Paul being encouraged by a supernatural presence in Act 23:11 ; Act 27:23 (also notice Act 18:9 ).
▣ "and strengthened me" Paul often speaks of Christ strengthening him (cf. Eph 3:16 ; Php 4:13 ; Col 1:11 ; 1Ti 1:12 ; 2Ti 2:1 ).
▣ "the proclamation might be fully accomplished" Paul was sent as an Apostle to the Gentiles (cf. Act 9:15 ; Act 22:21 ; Act 23:11 ; Act 26:17 ; Rom 1:5 ; Rom 11:13 ; Rom 15:16 ; Gal 1:16 ; Gal 2:7 ; Eph 3:1-8 ; 1Ti 2:7 ).
▣ "I was rescued out of the lion's mouth" Since Paul, as a Roman citizen, could not be given to be killed by wild beasts, this could be an OT idiom for (1) God delivering believers from their enemies or (2) God delivering them from death. Read Psa 7:2 ; Psa 22:21 ; Psa 35:17 . Possibly Paul's first trial ended without a verdict.
Several times in the NT people are described as animals.
1. Mat 10:16 a. believers – sheep, snakes, and doves
b. unbelievers – wolves
2. Luk 13:32 – Herod as a fox
3. Mat 15:26-27 ; Php 3:2 ; 2Pe 2:22 ; Rev 22:15 – dogs used for Gentiles, false teachers, unbelievers
2Ti 4:18 "the Lord" In this verse (and 2Ti 4:14 ), this could refer to YHWH, but in 2Ti 4:17 (and 2Ti 4:1 ) it refers to Jesus. Jesus is the best option for all the occurrences in chapter 4.
NASB "rescue me from every evil deed"
NKJV "deliver me from every evil work"
NRSV "rescue me from every evil attack"
TEV "rescue me from all evil"
NJB "rescue me from all evil attempts on me"
Paul knew that the Lord was with him, for him, and in him. He also realized that human opposition had a Satanic or demonic origin (cf. Eph 6:10-19 ). The proclamation of the gospel is always accompanied by evil opposition!
This phrase is all the more striking and paradoxical when it occurs so close to Paul's execution!
▣ "will bring me safely to His heavenly kingdom" See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME <http://www.freebiblecommentary.org/special_topics/age_(this)_and_the_age_to_come.html> at 2Ti 3:1 .
▣ "to Him be glory forever and ever" Paul often breaks into doxologies of praise (i.e., two good examples, Rom 11:36 ; Eph 3:14-21 ).
▣ "Amen" See Special Topic at Tit 2:12 .
NASB (UPDATED) TEXT: 2Ti 4:19-21 19Greet Prisca and Aquila, and the household of Onesiphorus. 20Erastus remained at Corinth, but Trophimus I left sick at Miletus. 21Make every effort to come before winter. Eubulus greets you, also Pudens and Linus and Claudia and all the brethren.
2Ti 4:19 "Prisca and Aquila" The lady (also called Priscilla) is mentioned first in Act 18:18 ; Act 18:26 ; Rom 16:3 and here; her husband is mentioned first in Act 18:2 and 1Co 16:19 . Possibly she was mentioned first, which was highly unusual, because she was of Roman nobility. She may have been the stronger personality of the couple. They were tentmakers (or leather workers) like Paul and were his good friends and co-laborers in the gospel.
▣ "Onesiphorous" See note at 2Ti 1:16-18 .
2Ti 4:20 "Erastus" The same name is also mentioned in Act 19:22 and Rom 16:23 , but it is probably not the same person.
▣ "Trophimus I left sick" This man is mentioned in Act 20:4 ; Act 21:29 and possibly 2Co 8:19-22 .
There are so many questions we would like to ask the NT writers. One subject all believers think about is physical healing. In Acts (cf. Act 19:12 ; Act 28:7-9 ) Paul is able to heal, but here and in 2Co 12:7-10 and Php 2:25-30 , he seems unable. Why are some healed and not all, and is there a time window connected to healing which has closed?
I surely believe in a supernatural, compassionate Father who has and does physically as well as spiritually heal, but why is this healing aspect seemingly present and then noticeably absent? I do not think that it is connected to human faith, for surely Paul had faith (cf. 2 Corinthians 1:2 ). I feel that healing and believing miracles affirmed the truthfulness and validity of the gospel, which it still does in areas of the world where it is first proclaimed. However, I feel that God wants us to walk by faith and not by sight. Also, physical illness is often allowed in believer's lives
1. as temporal punishment for sin
2. as consequences of life in a fallen world
3. to help believers mature spiritually
My problem is I never know which one is involved! My prayer for God's will to be done in each case is not a lack of faith, but a sincere attempt to allow the gracious, compassionate God to work His will in each life.
▣ "at Miletus" This was a seaport of western Asia Minor (western Turkey), south of Ephesus.
2Ti 4:21 "Make every effort to come before winter" Paul was lonesome and probably had eye problems. Shipping stopped in the winter, so no one would be able to come to him after the seasonal storms began (cf. Titus 3:21 ).
▣ We do not know of any of these believers from other parts of the NT. Oh, but God does!
There is an early church tradition (i.e., list of Roman bishops from Irenaeus) that a man named "Linus" was the leader of the church in Rome in the late 6:0 's to late 7:0 's.
NASB (UPDATED) TEXT: 2Ti 4:22 22The Lord be with your spirit. Grace be with you.
2Ti 4:22 This was probably written by Paul's own hand to show the letter's genuineness (cf. 2Th 2:2 ; 2Th 3:17 ).
▣ "The Lord" The NKJV has "the Lord Jesus Christ," following MSS אcf8 i2, C, D, K, L, P, and most of the minuscule texts and versions. This same full form appears in the KJV, 2Ti 4:1 . The UBS4 rated the shorter text "B" (almost certain), following MSS א*, F, G, and Old Latin and Coptic versions.
There is obviously some scribal confusion in this title. MS A has "the Lord Jesus," which is also found in some Old Latin and Vulgate versions. As a matter of fact, the last sentence has eight forms in the Greek manuscripts (Metzger's textual commentary, p. 651).
▣ "be with your spirit" This pronoun "you" is singular, referring to Timothy (cf. Phm 1:25 ). Here the term "spirit" is a small "s" referring to Timothy.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT <http://www.freebiblecommentary.org/special_topics/spirit_pneuma.html>
▣ "Grace be with you" The pronoun "you" is plural. Although all of the Pastoral Letters were addressed to individuals, they were meant to be read aloud to the house churches (cf. 1Ti 6:21 ; Tit 3:15 ).
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.
