Text -- 2 Timothy 4:18 (NET)

4:18 The Lord will deliver me from every evil deed and will bring me safely into his heavenly kingdom. To him be glory for ever and ever! Amen.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Ti 4:18

Will deliver me ( rusetai me ).

Future middle. Recall the Lord’ s Prayer. Paul is not afraid of death. He will find his triumph in death (Phi 1:21.).

Robertson: 2Ti 4:18

Unto his heavenly kingdom ( eis tēn basileian autou tēn epouranion ).

The future life of glory as in 1Co 15:24, 1Co 15:50. He will save (sōsei , effective future) me there finally and free from all evil.

Robertson: 2Ti 4:18

To whom be the glory ( hōi hē doxa ).

No verb in the Greek. Paul’ s final doxology, his Swan Song, to Christ as in Rom 9:5; Rom 16:27.

Vincent: 2Ti 4:18

Every evil work ( ἐκ ἔργου πονηρου )

Every design and attempt against him and his work. Πονηρός evil cannot be limited to evil on its active side. See on 1Co 5:13. The word is connected at the root with πένεσθαι to be needy , and πονεῖν to toil ; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors ; thence, that which brings annoyance or toil . Comp. ἡμέρα πονηρά evil day , Eph 5:16; Eph 6:13; ἕλκος πονηρὸν a grievous sore , Rev 16:2.

Vincent: 2Ti 4:18

Heavenly kingdom ( τὴν βασιλείαν τὴν ἐπουράνιον )

The phrase N.T.o . Ἑπουράνιος heavenly only here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom , here the future, glorified life, as 1Co 6:9, 1Co 6:10; 1Co 15:50; Luk 13:29. In the same sense, kingdom of Christ and of God , Eph 5:5; kingdom of their Father , Mat 13:43; my Father's kingdom , Mat 26:29; kingdom prepared for you , Mat 25:34; eternal kingdom of our Lord and Savior Jesus Christ , 2Pe 1:11.

Wesley: 2Ti 4:18

Which is far more than delivering me from death. Yea, and, over and above, preserve me unto his heavenly kingdom - Far better than that of Nero.

JFB: 2Ti 4:18

Hope draws its conclusions from the past to the future [BENGEL].

JFB: 2Ti 4:18

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

JFB: 2Ti 4:18

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

JFB: 2Ti 4:18

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

Clarke: 2Ti 4:18

And the Lord shall deliver me from every evil work - None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.

Calvin: 2Ti 4:18

18.And 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.

END OF THE SECOND EPISTLE TO TIMOTHY.

TSK: 2Ti 4:18

deliver : Gen 48:16; 1Sa 25:39; 1Ch 4:10; Psa 121:7; Mat 6:13; Luk 11:4; Joh 17:15; 1Co 10:13; 2Co 1:10; 2Th 3:3

and will : 2Ti 1:12; Psa 37:28, Psa 73:24, Psa 92:10; Mat 13:43, Mat 25:34; Luk 12:32, Luk 22:29; Joh 10:28-30; 1Th 5:23; Jam 2:5; 1Pe 1:5; Jud 1:1, Jud 1:24

to whom : Rom 11:36, Rom 16:27; Gal 1:5; 1Ti 1:17, 1Ti 6:16; Heb 13:21; 1Pe 5:11; Jud 1:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ti 4:18

And the Lord shall deliver me from every evil work - He does not say from "death,"for he expected now to die; see 2Ti 4:6. But he was assured that God would keep him from shrinking from death when the hour approached; from apostasy, and from the manifestation of an improper spirit when he came to die.

And will preserve me unto his heavenly kingdom - So keep me from evil that I shall reach his heavenly kingdom; see 2Ti 4:8.

To whom be glory forever and ever - Paul was accustomed to introduce a doxology in his writings when his heart was full (compare Rom 9:5), and in no place could it be more appropriate than here, when he had the fullest confidence that he was soon to be brought to heaven. If man is ever disposed to ascribe glory to God, it is on such an occasion.

Poole: 2Ti 4:18

And the Lord shall deliver me from every evil work ; faith riseth upon experiences, 1Sa 17:37,46 2Co 1:10 . By evil work may be understood any sin into which Paul might fall through temptation; or the evil works of others, designing mischief to the apostle. He expresseth his faith in this term or various signification, to learn us how to exercise our faith in God in an evil time, viz. believing that God will either deliver us from our danger, or from sinning by reason of our danger, for we have no foundation for out faith to believe that God will at all times keep us from evils of suffering.

And will preserve me unto is heavenly kingdom ; and that he will save us, and preserve us, if not as to a temporal life, yet to a celestial, honourable, glorious inheritance.

To whom be glory for ever and ever. Amen ; this is a usual form of giving praise to God, desiring all honour might be given to him.

Gill: 2Ti 4:18

And the Lord shall deliver me from every evil work,.... From wicked and unreasonable men, and all their attempts upon him, and from all afflictions by them; not but that he expected afflictions as long as he was in the world, but he knew that God would support him under them; and in his own time and way deliver out of them; and at last entirely by death, when he should be no more attended with them; and from all the temptations of Satan, and his evil designs upon him, and from sin and iniquity; not that he expected to live free of Satan's temptations, or without sin, but he believed that he should be kept from sinking under the former, and from being under the dominion of the latter; and should not be left to deny his Lord, desert his cause, blaspheme his name, and apostatize from him:

and will preserve me unto his heavenly kingdom, the ultimate glory and happiness of the saints in heaven; so called, both because of its nature and place, and to distinguish it from the church, which is Christ's kingdom in this world, though it is not of it; and from his personal reign with his saints on earth, for the space of a thousand years; whereas this will be for ever: and unto this the apostle believed he should be preserved, as all the saints will be, notwithstanding the persecutions of the world, the temptations of Satan, and their own corruptions; for they are secured in an everlasting covenant, and in the hands of Christ; and have not only angels to encamp about them, and salvation, as walls and bulwarks to them, but God himself is a wall of fire around them, and they are kept by his power unto salvation: and besides, this heavenly kingdom is prepared for them, and given to them; they are chosen to be heirs and possessors of it; they are called unto it, and Christ is gone to receive it in their name, to prepare it for them, and will come again and introduce them into it:

to whom be glory for ever and ever, Amen: of the present deliverance, and of all others he had, or should receive, as well as of the provision of the heavenly kingdom for him, and of his preservation to it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ti 4:18

¹ tn Grk “save me.”

² tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

Geneva Bible: 2Ti 4:18

And the Lord shall deliver me from every ^{( f )} evil work, and will preserve [me] unto his ^{( g )} heavenly kingdom: to whom [be] glory for ever and ever. Amen.

^{( f )} Preserve me pure from committing anything unworthy of my apostleship.

^{( g )} To make me partaker of his kingdom.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ti 4:1-22

1 He exhorts him to do his duty with all care and diligence;

6 certifies him of the nearness of his death;

9 wills him to come speedily unto him, and to bring Marcus with him, and certain things which he wrote for;

14 warns him to beware of Alexander the smith.

16 informs him what had befallen him at his first answering;

19 and soon after he concludes.

Maclaren: 2Ti 4:18

Paul's Dying Confidence

The Lord shall deliver me from every evil work, and will preserve me unto His heavenly Kingdom: to Him be glory for ever and ever. Amen.'--2 Tim. 4:18.

IF we leave out of notice for a moment the two or three salutations and personal messages which follow, these are the last words of Paul's last letter. So he disappears from history with this ringing cry of confidence upon his lips. There was enough in his circumstances to breed the very opposite disposition. He was half-way through his trial before Nero, and suspense, we all know, gnaws at the very roots of courage. He was all but absolutely certain that death was near, as he had said a minute before: I have finished my course; I have kept the faith; henceforth there is' nothing but the crown to look for. His heart was wrung by the desertion of friends; Demas had forsaken him, and when the pinch of his trial came, and his head was, as it were, in the lion's open mouth, none of his friends plucked up heart of grace to stand beside him. But in spite of all, indomitable courage and a bright flame of hope, that nothing could blow or batter out, burned in the Apostle's heart still. Therefore he says, even while facing the block, the Lord will deliver me from every evil work, and preserve me unto His everlasting Kingdom.' He is so sure of this that he brings his thanks beforehand--to whom be glory for ever and ever. The thing is as good as done; and so I render my praise.'

Note here a very striking trace and echo of--

I. Christ's Words.

I suppose you will often have observed that my text is a variation on the theme of the Lord's Prayer. That said, Deliver us from evil'; Paul says, The Lord shall deliver me from every evil work.' That, according to one form of Matthew's version, ends with the doxology: Thine is the kingdom, and the power, and the glory for ever. Amen.' Paul echoes that ascription of praise with his to whom be glory for ever and ever. Amen.' So we have here a little window through which we can see a wide prospect. For the gospels are later in date than Paul's letters, and the text shows that long before they were in existence the' Lord's Prayer' was familiar, so that allusions to it were made tacitly, and would be recognised. This allusion is interesting in another point of view, in so far as it seems to prove that, in Paul's time, at any rate, the doxology was appended to the Lord's Prayer; and that, therefore, the fuller form of that prayer with the doxology is more original than the truncated form without it.

But passing from such considerations, let us note this word of Paul's as an instance of how his mind was saturated with the Lord's utterances. So it should be with us. Christ's words should have so entered into the very substance of our minds and thoughts as that we give them freely forth again, in other shapes and in other connections; and the sweetness of them, like that of some perfume diffused through else scentless air, shall make all our words and thoughts fragrant. Do you so summer and winter with the Master's words that they suggest themselves spontaneously to you often when you scarcely know that they are His, and that you speak them, not with formal quotation marks in front and behind, but in that allusive fashion, which indicates familiarity and the free use, in other combinations, of the great truths which He has spoken?

Notice, too, that Paul turned the prayer into confidence. In the prayer his Master had taught him to say,' Deliver us from evil.' He had offered the petition, and therefore he had no more doubt than he had of his own existence or of Timothy's, that, having asked, he would receive. Therefore he is sure that the Lord shall deliver me from every evil work.' Is that how you treat your prayers? Are they worth treating so? Are they offered with such confidence as that you have any right to be sure that they will be answered? Are they offered with such submission as that you may well be certain of it; and do you wait, as this Apostle did, quietly expecting to have the answers? And are your eyes anointed to see the answers in things that some people might take to be the contradictions of them? Unless we have so moulded our petitions into assurances there is something wrong with them. If we pray aright,' Deliver us from evil,' there will rise up in our hearts the quiet confidence, the Lord will deliver me from every evil work.'

Here we have a beautiful illustration of the true use of--

II. Past Experience. Paul Links Two Clauses Together.

He says, describing how these faint-hearted if not faithless friends had run away from him when the pinch of peril came, They all forsook me, but the Lord stood with me; and I was delivered out of the mouth of the lion.' He looks back to that recent instance of Christ's protecting care and delivering might, and so he changes his tenses, and brings the light of the past to flood the darkness of the present, and to flash into the obscurity of the future, and he says, I was delivered, and the Lord will deliver me, from every evil.'

He has the same collocation of thoughts, as you may remember in another place where, speaking of other kinds of deliverances, he says that the Lord delivered him from so great a death'--that was in the past--and doth deliver'--that is the thrilling consciousness that the same power is in the present as in the past; that to-day is no more prosaic and devoid of God than any yesterday; and then he adds, In whom we trust that He will deliver us.' Such is the true attitude for a Christian man. Experience is not meant only, as is too often its sole effect, to throw light upon the past, but also to flash a cheery beam on the else dim future; just as the eastern sky will sometimes throw a hint of its own glory upon the western heaven. To a Christian, every yesterday is a prophecy of a to-morrow that will be like it, and God's past is a pledge for God's future.

We, if we are truly trusting in Him, may have the prerogative which belongs to His children alone, of being absolutely certain that to-morrow shall be as this day, and much more abundant.' For there is nothing in the past, nothing in the miracles of former generations, nothing in the great deeds by which God has vindicated His protecting care over His people in the days that are gone, and nothing in the mercies and blessings and deliverances and immunities which we ourselves have received that is not available for to-morrow's consumption. The psalmist said, As we have heard so have we seen, in the City of our God.' The deeds of ancient days were repeated in the prosaic present.

And that is as true about the individual life as it is about the corporate life of the community. All of us, looking back to what God has done for us, may find therein the basis of the surest confidence that all that is but a specimen and pledge of what He will do. Nobody else but a Christian has the right to say, I have had this, that, and the other good; therefore I shall have it.' Rather, alas! a man that has wrenched himself away from God has to say sadly, I have had; therefore the likelihood is that I shall not have any more.'

Have you ever thought that the belief which we all have, and cannot get rid of, in the uniformity of nature, has no scientific basis? Everybody expects that the sun will rise to-morrow, and for a great many millions of years, perhaps the expectation is right; but there is coming a day when it will not rise. There is a last time1' positively the very last'--for everything in the world, and in the order of nature, and the expectation of permanence by which we guide our lives is, at bottom, absolutely unfounded, and yet there it is, and we have to act upon it. But you can give no rational explanation of it, and it will not always serve. There was once made a calculating machine. You turned a handle, and ground out a succession of Numbers, 1, 2, 3, 4, 5, 6, 7, etc., each increasing on the preceding by one. And after that had gone on for a long series the sequence was broken, and there came out a number which did not stand in the series at all. That is how God has made nature; grinding away for millions of years, and everything going in regular sequence; but then there comes a break, and the old order changeth. A day will come which is the last day. The sun will set and not rise again, and the world, and all there is in it, shall cease to be.

And as with nature, so with our little lives, and with the men that we trust to. We have no right to say,' I have been delivered, and therefore shall be delivered,' unless we have the Lord, who is the same yesterday and to-day and for ever at the back of our confidence. For men's resources fail and men's dispositions change. If I have helped a man a hundred times, that is not a reason for my helping him the hundred and first time, I may get tired, or perhaps I have not the wherewithal or circumstances alter. Continuity does not guarantee permanence. You can weary out the most patient patience, and chill the warmest love. And so we have to turn from all the limited and changeful grounds of confidence in ourselves, in others, in the order of things about us, and to acknowledge that we do not know what to-morrow is going to do for us. We have had a great many blessings, but the future may be beggared and bankrupt of them all, unless we can say, like Paul,' the Lord delivered me, and the Lord will deliver me.' For His past is the parent and the prophecy of His present, and He does not let His resources be exhausted or His patience wearied or His love disgusted. Thou hast been with me in six troubles, says Job--art Thou tired of being with me?--in the seventh Thou wilt not forsake me.' Thy past is the revelation of Thine eternal Self, and as Thou hast been so Thou wilt be. Christ, as the Incarnation of Divinity, lives, if I might use such a phrase, in a region that is high above the tenses of our verbs, in one eternal now, far below which, Past, Present, and Future, as we know them, are like the little partitions in our fields, which from the mountain-top melt away into invisibility, and do not divide the far-reaching plain.

Travellers see, in deserted, ancient cities, half-hewn statues, with one part polished and the rest rough, and the block not detached from the native rock. They were meant to be carried by the subjects of some forgotten king to build up some unfinished and never to-be-finished temple or palace. There are no half-finished works in God's workshop; no pictures begun and uncompleted in Christ's studio: and so we can go to Him with the old prayer of the psalmist: The Lord will perfect that which concerneth me. Thy mercy, O Lord, endureth for ever; forsake not the work of Thine own hands.'

Lastly, we have here a great lesson of how--

III. A Man Close To Death May Think Of It, The Lord Will Deliver Me.' Did He?

The Lord will save me into His everlasting kingdom.' Was that a mistake on Paul's part? Very soon after he wrote these words, perhaps even before the winter against the cold of which he asked Timothy to bring his one cloak that he had left at Troas, he was again brought before the Emperor, and then was led outside the walls of Rome, where a gorgeous church now bears his name, and there, according to tradition, was decapitated. Yes; that was just what he expected. For, as I have already pointed out, a verse or two before my text says, I have finished my course.' And yet, with the certainty that Death was close by him, he lifts up this ringing song of triumph, The Lord will deliver me from every evil work, and will save me into His heavenly Kingdom.' He expected that deliverance and saving into the Kingdom to be accomplished precisely by the fact of his death.

A man who has a firm grip of Christ's hand sees all things differently from him who has no such stay. If Jesus is standing by us, and strengthening us, we can look with a smile at the worst that Nero can do, and can tell even the executioner: You do not mean it; do you know what you are doing? You think you are inflicting evil upon me. You are delivering me from every evil.' Death is the great emancipator from all manner of evil, be it the evil of sorrows or the evil of their parent sins. And he who rightly understands the operation of that, the last of earthly incidents, understands that it is, in the fullest sense, the smiting off of his chains, and the lifting of him up high into a region where no malaria of evil can ever rise.

Death is not merely to be looked at on the side of what it takes a man away from, but on the side of what it introduces him to. He shall deliver me from every evil'; that is much, but it might be effected by crushing the man's consciousness and annihilating him. Bare exemption and escape from the ills that flesh is heir to are not all the choice gifts with which Death comes laden. In his bony left hand is the gift of deliverance from all evil. In his right there is the positive gift of participation in all good. He shall deliver me from evil, and shall save me into His everlasting Kingdom.' And so that grim form is the porter at the gate, who ushers the man who has hoped in Christ into the royalty of His presence.

Mark that here, for the only time in Scripture, we have the expression, the heavenly Kingdom.' Why? Because Paul knew and felt that he was in the Kingdom already, and so he could not say barely that Christ through death was going to save him into the Kingdom. He was already there, but just because he was, therefore the last enemy assumed this friendly and familiar form to him, and was sure to bring him into the heavenly form of the Kingdom, of whose earthly form he was already a subject. If--and only if--you are in the Kingdom here, can you quietly look forward and be sure that the Lord, when He sends His messenger, will send Him to do the double work of delivering you out of all evil, and ushering you into all glory of good.

THE END

Titus

Alexander Maclaren, D, D., Litt. D.

MHCC: 2Ti 4:14-18

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

Matthew Henry: 2Ti 4:16-22

Here, I. He gives Timothy an account of his own present circumstances.

1. He had lately been called to appear before the emperor, upon his appeal to Caesar; and then no man stood with him (2Ti 4:16), to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom 1:8. But men are but men. The Christians at Rome were forward to go and meet him (Acts 28); but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, intimating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a distinction is put between sins of presumption and sins of infirmity. Alexander the coppersmith, who maliciously withstood Paul, he prays against: The Lord reward him according to his works; but respecting these Christians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends' forsaking him in a time of danger as well as in the opposition made by enemies: all forsook him. (2.) It was their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more excusable. Yet, (3.) God might lay it to their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge.

2. Notwithstanding this God stood by him (2Ti 4:17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobody to keep him in countenance, God made his face to shine. - That by me the preaching might be fully known, that is, "God brought me out from that difficulty that I might preach the gospel, which is my business."Nay, it should seem, that he might preach the gospel at that time; for Paul knew how to preach at the bar as well as in the pulpit. And that all the Gentiles might hear; the emperor himself and the great men who would never have heard Paul preach if he had not been brought before them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his experiences: " He that delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom. "And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difficulty and danger, and his presence will more than supply every one's absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, etc. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever. Amen.

II. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, 2Ti 4:19. He mentions his leaving Trophimus sick at Miletum (2Ti 4:20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion.

III. He hastens Timothy to come to him before winter (2Ti 4:21), because he longed to see him, and because in the winter the journey or voyage would be more dangerous.

IV. He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of the heathen writers at this time mentions one Pudens and his wife Claudia, and says the Claudia was a Briton, whence some have gathered that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome.

V. He concludes with a prayer, that the Lord Jesus would be with his spirit. We need no more to make us happy than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. And it is the best prayer we can put up for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself; as Stephen the proto-martyr prayed, Lord Jesus, receive my spirit, Act 7:59. "Lord Jesus, receive that spirit which thou hast been with while it was united to the body; do not now leave it in its separate state." Grace be with you. Amen. This was our apostle's token in every epistle; so he wrote. The grace of our Lord Jesus Christ be with you all. Amen, 2Th 3:17, 2Th 3:18. And if grace be with us here to convert and change us, to make us holy, to keep us humble, and to enable us to persevere to the end, glory will crown us hereafter: for the Lord is a sun, and a shield; the Lord will give grace and glory, and no good thing will he withhold from those that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee, Psa 84:11, Psa 84:12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.

Barclay: 2Ti 4:16-22

A Roman trial began with a preliminary examination to formulate the precise charge against the prisoner. When Paul was brought to that preliminary examination, not one of his friends stood by him. It was too dangerous to proclaim oneself the friend of a man on trial for his life.

One of the curious things about this passage is the number of reminiscences of Ps 22 . "Why hast thou forsaken me?--all forsook me." "There is none to help--no one was there to stand by me." "Save me from the mouth of the lion--I was rescued from the mouth of the lion." "All the ends of the earth shall turn to the Lord--that the Gentiles might hear it." "Dominion belongs to the Lord--The Lord will save me for his heavenly kingdom." It seems certain that the words of this psalm were running in Paul's mind. And the lovely thing is that this was the psalm which was in the mind of Jesus when he hung upon his Cross. As Paul faced death, he encouraged his heart with the same psalm as his Lord used in the same circumstances.

Three things brought Paul courage in that lonely hour.

(i) All men had forsaken him but the Lord was with him. Jesus had said that he would never leave his own or forsake them and that he would be with them to the end of the world. Paul is a witness that Jesus kept his promise. If to do the right means to be alone, as Joan of Arc said, "It is better to be alone with God."

(ii) Paul would use even a Roman court to proclaim the message of Christ. He obeyed his own commandment; in season and out of season he pressed the claims of Christ on men. He was so busy thinking of the task of preaching that he forgot the danger. A man who is immersed in his task has conquered fear.

(iii) He was quite certain of the ultimate rescue. In time he might seem to be the victim of circumstances and a criminal condemned at the bar of Roman justice; but Paul saw beyond time and knew that his eternal safety was assured. It is always better to be in danger for a moment and safe for eternity, than to be safe for a moment and jeopardize eternity.

Barclay: 2Ti 4:16-22

Finally there come greetings sent and given. There is a greeting to Priscilla and Aquila, that husband and wife whose home was ever a church, wherever it might be, and who had at some time risked their lives for Paul's sake (Act 18:2; Rom 16:3; 1Co 16:19). There is a greeting to the gallant Onesiphorus, who had sought out Paul in prison in Rome (2Ti 1:16) and who, it may be, had paid for his loyalty with his life. There is a greeting to Erastus, whom once Paul sent as his emissary to Macedonia (Act 19:22), and who, it may be, was afterwards within the Church at Rome (Rom 16:23). There is a greeting to Trophimus, whom Paul had been accused of bringing into the Temple precincts in Jerusalem, although a Gentile, an incident for which Paul's last imprisonment began (Act 20:4; Act 21:29). Finally there are greetings from Linus, Pudens and Claudia. In the later lists Linus stands as the first bishop of Rome.

Around the names of Pudens and Claudia a romance has been woven. The story may be impossible, or at least improbable, but it is too interesting not to quote. Martial was a famous Roman poet, a writer of epigrams, who flourished from A.D. 66 to A.D. 100. Two of his epigrams celebrate the marriage of a highborn and distinguished Roman called Pudens to a lady called Claudia. In the second of them Claudia is called a stranger in Rome, and it is said that she came from Britain. Now Tacitus tells us that in A.D. 52, in the reign of the Emperor Claudius, certain territories in south-east Britain were given to a British king called Cogidubnus, for his loyalty to Rome; and in 1723 a marble tablet was dug up in Chichester which commemorates the erection of a heathen temple by Cogidubnus, the king, and by Pudens, his son. In the inscription the full name of the king is given and, no doubt in honour of the Roman Emperor, we find that the British king had taken the name of Tiberius Claudius Cogidubnus. If that king had a daughter her name must have been Claudia, for that is the name that she would take from her father. We can carry the story further. It may be that Cogidubnus would send his daughter Claudia to stay in Rome. That he should do so would be almost certain, for when a foreign king entered into an alliance with Rome, as Cogidubnus had done, some members of his family were always sent to Rome as pledges of keeping the agreement. If Claudia went to Rome, she would certainly stay in the house of a Roman called Aulus Plautius, who had been the governor in Britain from A.D. 43-52, and to whom Cogidubnus had rendered his faithful service. The wife of Aulus Plautius was a lady called Pomponia, and we learn from Tacitus that she had been arraigned before the Roman courts in A.D. 57 because she was "tainted with a foreign superstition." That "foreign superstition" may well have been Christianity. Pomponia may have been a Christian, and from her Claudia, the British princess, may have learned of Jesus also.

We cannot say whether the guesses in that story are true. But it would be wonderful to think that this Claudia was actually a British princess who had come to stay in Rome and become a Christian, and that Pudens was her husband.

Paul comes to the end by commending his friends to the presence and the Spirit of his Lord and theirs, and, as always, his last word is grace.

Constable: 2Ti 4:9-22

V. CONCLUDING PERSONAL INSTRUCTIONS AND INFORMATION 4:9-22

Paul concluded his last inspired epistle by giving Timothy personal instructions and information to enable him to carry out the apostle's last wishes.

Constable: 2Ti 4:16-18

B. Paul's preliminary hearing in court 4:16-18

4:16 It was customary under Roman law for accused prisoners to have a preliminary hearing before their trial. At this hearing, witnesses could speak on behalf of the accused. In Paul's case no one had come to his defense. This was probably because when Rome burned in July of 64 A.D. Nero blamed the Christians. From then on it was dangerous to be a known Christian in Rome. Local Christians nor Paul's fellow workers were willing to stand with the apostle (cf. Matt. 26:56). Paul hoped the Lord would not hold their failure against them (cf. Luke 23:34).

4:17 The Lord, however, had not abandoned His faithful servant on that occasion but had strengthened Paul. Evidently Paul was able to give a word of witness at his hearing that furthered his mission to the Gentiles. He had so far escaped death, though he was ready to die as a martyr. The "lion's mouth" may be a reference to the lions in the Roman Coliseum that were then devouring Christians. However the Romans would have beheaded Paul rather than throwing him to the lions since he was a Roman citizen. This phrase may be a veiled reference to Nero or probably a more general allusion to Satan's instruments of evil that have always sought to destroy God's faithful servants (cf. Dan. 6:22; Ps. 22:21; Matt. 6:13; 1 Pet. 5:8).

4:18 Paul knew he would die a martyr's death (vv. 6-8), but he saw death as God's vehicle to deliver him from an evil deed (his execution) and to bring him into his Lord's presence. For this prospect he glorified God.

Thoughts of the coming kingdom that Paul was about to enter lay behind all the apostle wrote in verses 1-18. He referred to Christ's kingdom in verses 1 and 18 specifically. I believe Paul was speaking of Christ's rule in which all Christians will participate when we enter His presence part of which will include His millennial reign on the earth.

"Three features of Paul's attitude can provide us help and encouragement for today. First, Paul avoided indulging his disappointments. . . . Second, Paul could rejoice in the victory won in the life of Mark. . . . Third, Paul found no room for vindictiveness toward those who hurt or opposed him."⁹⁷

College: 2Ti 4:1-22

2 TIMOTHY 4

E. A FINAL CHARGE TO TIMOTHY (4:1-8)

¹ In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: ² Preach the Word; be prepared in season and out of season; correct, rebuke and encourage - with great patience and careful instruction. ³ For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. ⁴ They will turn their ears away from the truth and turn aside to myths. ⁵ But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.

⁶ For I am already being poured out like a drink offering, and the time has come for my departure. ⁷ I have fought the good fight, I have finished the race, I have kept the faith. ⁸ Now there is in store 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 longed for his appearing.

Paul now brings to a conclusion his appeal to Timothy. He began that appeal in 1:6 and then picked it up again in 3:10. The appeal in this section takes the form of a solemn charge, almost an oath which Timothy is to take. In vv. 1-5 alone, Paul uses nine imperatives concerning Timothy's ministry and his commitment to the Lord. Paul is certain that he is about to die. He is now handing the gauntlet to Timothy. He must carry on the ministry which is everything to Paul.

4:1 In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge:

Paul begins his final charge to Timothy with the single Greek word (diamartuvromai , diamartyromai ; literally "I testify") rendered "I give you this charge" (cf. 1 Tim 5:21; 2 Tim 2:24). The language of a "charge" in this verse is very similar to the language in 1 Tim 5:21 and 6:13. Although the NIV makes it difficult for the modern reader to discern, the basis of the charge is fourfold: "in the presence" (or "in view") (1) "of God," (2) "of Christ Jesus," (3) "of his appearing" (1:10; 4:8; Titus 2:13), and "of his kingdom." To emphasize the eternal nature and significance of the charge, Paul describes Christ Jesus as the one "who will judge" (literally "is going to judge") "the living and the dead" (cf. Acts 10:42; 1 Pet 4:5). The reference to the judgment of "the living and the dead," the two classes of people at the second coming, provides a very natural link to the third witness of his appearing and his reign.

4:2 Preach the Word; be prepared in season and out of season;

The first imperative in the charge is "preach" ("herald" or "publicly proclaim") "the Word" (a reference to the gospel; see the discussion at 1 Tim 4:5). Next Paul charges Timothy to "be prepared in season and out of season." "Be prepared" is the rendering of a Greek word (ejfivsthmi , ephistçmi ) which literally means "stand by" or "be at hand." In v. 6 the perfect tense of the verb is rendered "has come." Kelly suggests that the word be translated "keep at it." Guthrie elucidates the meaning when he says, "the Christian minister must always be on duty." The phrase "in season and out of season" may refer to either Timothy's circumstance or his audience or perhaps to both. It indicates that Timothy must be ready to minister whether or not circumstances are favorable, whether or not the audience is receptive.

correct, rebuke and encourage - with great patience and careful instruction.

Kelly suggests that the next three imperatives illustrate the preacher's appeal to reason, conscience, and will. Timothy is to "correct" (e[legxon , elengxon , perhaps better "rebuke" as in 3:16; Titus 1:13; 2:15), "rebuke" (ejpitivmhson , epitimçson , a near synonym to the last word; perhaps "censure"; Fee suggests "warn"), and "encourage" (parakavleson , parakaleson , better "exhort" or "urge"; see the discussion at 1 Tim 2:1; 5:1; 6:2). These three tasks are to be done "with great" (literally "all" which goes with both objects) "patience" (a quality especially needed by Timothy toward those who do not respond to his message; cf. 3:10; 1 Tim 1:16) "and careful" (literally "all") "instruction" (literally "teaching").

4:3 For the time will come when men will not put up with sound doctrine.

With the "for" of v. 3, Paul indicates that he is about to give the reason for the urgency of his charge in vv. 1-2. Again Paul contrasts the gospel message with the teaching of the false teachers. "For the time will come when men will not put up with" (literally "will not hold up") "sound doctrine" (literally "healthy teaching"; see discussion at 1 Tim 1:10).

Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.

In the place of healthy teaching, these people "will heap up a great number of teachers" according to "their own desires." As Knight has said, "In other words, they have made themselves the measure of who should teach them and what teaching is acceptable." These teachers will "say what their itching ears want to hear" (literally "being tickled or scratched with reference to their hearing"; cf. the "weak-willed women" of 3:6-7). The latter metaphor expresses a "curiosity, that looks for interesting and spicy bits of information" (BAGD).

4:4 They will turn their ears away from the truth and turn aside to myths.

Instead of seeking "healthy teaching," these people "will turn their ears away from the truth," i.e., the gospel (cf. 1 Tim 3:15; 6:5; Titus 1:14; 2 Tim 2:18; 3:7-8). They will "turn aside to myths" (cf. 1 Tim 1:4-6; 4:7; Titus 1:14).

4:5 But you, keep your head in all situations,

As he does throughout his epistles to Timothy, Paul makes the transition from instructions about the false teachers back to instructions for Timothy with "but you" (suΙ dev , su de ; cf. 2:1; 3:10, 14; 1 Tim 6:11). Paul now resumes his final "charge" with four more imperatives. First, Timothy must "keep [his] head in all situations" (literally "be sober in everything"; see cognate word in qualifications of overseers and deacons in 1 Tim 3:2, 11).

endure hardship, do the work of an evangelist, discharge all the duties of your ministry.

He must "endure hardship." This represents an important theme in 2 Timothy (cf. 1:8; 2:3; 3:10, 12). He must also "do the work of an evangelist." The noun "evangelist" (eujaggelivsth" , euangelistçs ) appears only here, and in Eph 4:11 and Acts 21:8. Paul began his charge to Timothy in v. 2 with words which carry the same idea: "preach the Word." Finally, he must "discharge all the duties of" (literally simply "fulfill") his "ministry" (diakoniva , diakonia ).

4:6 For I am already being poured out like a drink offering, and the time has come for my departure.

Up to this point Paul has not indicated his expectations with regard to his imprisonment. He has indicated that he is a prisoner in chains and that he is suffering like a criminal (1:8, 12, 16; 2:9). In this paragraph (vv. 6-8) and in the final section (vv. 9-22), Paul says that he expects this imprisonment to result in his death. He is aware that his ministry is coming to an end. Timothy must carry on the work.

Paul uses two metaphors to describe his expected death. First, he says that he is "already being poured out like a drink offering." Libations or drink offerings are taken from OT sacrificial imagery of pouring out wine (cf. Exod 29:40-41; Lev 23:13; Num 15:1-10; 28:4-8). Paul had used the same metaphor in Phil 2:17 where he says that, even if this were to happen in his service to the Philippians, he would still rejoice. The use of the present tense verb and the word "already" indicates that Paul was aware that the wheels were already in motion that would lead to his death. The second metaphor is that of a ship lifting its anchor to leave harbor or of a group of soldiers breaking camp: "the time has come for my departure." Interestingly, in Phil 1:23, Paul had used the cognate verb "to depart." "Departure" was a common euphemism for death.

4:7 I have fought the good fight,

Paul uses three very graphic expressions to describe what he perceives as the conclusion to his ministry. The first two represent athletic metaphors. "I have fought the good fight" (ajgw'na , agôna ) does not, as the English translation might suggest, refer to a military conflict. It is rather a metaphor from athletic competition. See 1 Tim 6:12 where Paul used the same figure. Paul's designation of the "fight" or "contest" as "good" (or "noble") in no way indicates that his effort has been good, but rather that the task, namely his ministry, is a noble one.

I have finished the race,

Paul continues by saying that he has "finished the race" (cf. Acts 20:24), indicating that his life, and more particular his ministry, is almost over. Both verbs in the first two metaphors are in the perfect tense indicating a completed task and an ongoing effect. The contest and the race are over, and Paul is ready to enjoy the rewards of the competition.

I have kept the faith.

Finally, Paul says that he has "kept the faith." Paul's keeping "the faith" in this final statement can either mean that Paul has "kept on believing" (a subjective use of the word "faith") or that he has kept "the faith" (this body of material believed, i.e., the gospel). The latter choice fits the most frequent usage of "faith" in the Pastoral Epistles (see comments at 1 Tim 1:19). It also would make this final statement by Paul match the first two where the object of the verb refers to his ministry in and for the gospel. It also fits very well the context of 2 Timothy with Paul's call for Timothy to remain true to the gospel and to refute those who do not. Paul has again, as with the first two metaphors, used the perfect tense of the verb. He is saying, "I have loyally held on to the gospel which has been entrusted to me and the consequences of that are ongoing. I know the final result." Some have sought to see Paul's third statement as a metaphor after the sort of the first - either an athlete's promise to compete by the rules, a soldier's oath of fidelity, or a steward's care for the deposit he has received. It is better to see the final statement as an explanation or clarification of the first two analogies.

4:8 Now there is in store for me the crown of righteousness,

Because Paul has competed in this noble contest, "finished the race," and "kept the faith, there now is in store for me the crown of righteousness." The word "now" in the NIV represent a Greek word (loipovn , loipon ) which indicates what remains or is left, drawing a contrast between what Paul has already accomplished and what is to come. The "crown" (stevfano" , stephanos ) refers not to a royal diadem (diavdhma , diadçma ) but to a victor's crown or garland reserved for those who compete victoriously in athletic events, who return victorious from battle, or who have done something noble for a sovereign. With the two athletic analogies which precede this statement, it would seem that Paul is continuing the illustration. There are two ways of understanding the phrase "the crown of righteousness." "Righteousness" may stand in apposition to "crown," i.e., "the crown which is righteousness" (or "right standing before God"), much like the phrase "crown of life" in Jas 1:12 and Rev 2:10. One may also understand "righteousness" as a simple possessive, i.e., "the crown which belongs to righteousness" (or "right living"). This final option results in Paul's discussion of a crown which belongs to those who have lived righteous lives. Although the final choice is possible, the first option best fits Paul's argument and his usage of the victor's crown elsewhere in his writings (cf. 1 Cor 9:24-25; Phil 4:1; 1 Thess 2:19).

which the Lord, the righteous Judge, will award to me on that day - and not only to me, but also to all who have longed for his appearing.

This crown is to be awarded by "the Lord, the righteous Judge." Some have seen a reference to the judges or referees in athletic events, people who are not always impartial. Others have suggested a reference to the wrong and perverted judgments of the emperor Nero. There is a certain pun on the words "righteousness" and "righteous." If Paul does intend Timothy to see a continuation of the Olympic metaphor, there is a major difference. The reward will not be immediate but must wait for "that day," a clear reference to the second coming or "appearing" of Jesus in v. 1. With this Paul concludes his admonition to Timothy and perhaps sets up the contrast in v. 9 with Demas who has "loved this [present] world."

V. PERSONAL INSTRUCTIONS (4:9-18)

⁹ Do your best to come to me quickly, ¹⁰ for Demas, because he loved this world, has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia. ¹¹ Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry. ¹² I sent Tychicus to Ephesus. ¹³ When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments.

¹⁴ Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. ¹⁵ You too should be on your guard against him, because he strongly opposed our message.

¹⁶ At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. ¹⁷ But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion's mouth. ¹⁸ The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen.

This section of Paul's epistle follows the normal pattern of a Hellenistic letter. One would expect final greetings and personal instructions at the end of the letter before the final farewell. Paul's appeal for Timothy's loyalty to the gospel and to him take on special meaning with the final information. Tychicus is likely carrying this letter (v. 12) and will replace Timothy. Paul had earlier indicated his desire for Timothy to join him in the thanksgiving section at the beginning of the epistle (1:4).

4:9 Do your best to come to me quickly,

After announcing his impending death in vv. 6-8, Paul makes a heartfelt and urgent request for Timothy to "do [his] best" (spouvdason , spoudason , the word rendered "study" in KJV of 2:15; cf. 2:15; 4:21; Titus 3:12) "to come quickly" (cf. Paul's intense desire to see Timothy in 1:4). Paul will repeat the request in v. 21. Paul's request for Timothy to "come quickly" may well indicate his concern that, if Timothy did not hurry, he would never again see him. At best, several months would elapse between the time this letter was dispatched to Timothy and the time it would require for Timothy to make his way to Rome. Paul's mention of his first defense in vv. 16-17 indicates that he is well aware of the slowness of the political processes in Rome.

4:10 for Demas, because he loved this world, has deserted me and has gone to Thessalonica.

Paul is anxious for Timothy to join him because all of his co-workers except Luke have left him - one dishonorably and others for various reasons. The departure of Demas was a sad one for Paul. He had been a close associate of Paul during his first imprisonment in Rome (Col 4:14; Phlm 24). Demas is described as one who "loved this world" (aijw'na , aiôna , literally "the now world" or "age"). Paul may be purposefully contrasting Demas with "all who have longed for his appearing," i.e., the age to come. He has now "deserted" (or "forsaken"; cf. Matt 27:46; Mark 15:34) Paul and gone on to Thessalonica. There is no indication as to why Demas chose Thessalonica. Perhaps that was home for him.

Crescens has gone to Galatia, and Titus to Dalmatia.

After mentioning the departure of Demas, Paul turns to two other co-workers who have left. There is no indication of any ill motives for these two men. They have likely gone on to other ministry efforts. The modern reader knows nothing more from the biblical text of Crescens. Some traditions connect him with churches in Vienne and Mayence in Gaul, probably due to a textual variant that has "Gaul" rather than "Galatia" in v. 10. In all likelihood he went to minister to the churches in the province of Galatia in central Asia Minor, a major emphasis in the Pauline mission. Titus had gone "to Dalmatia," the coastal region of ancient Illyricum, just up the Adriatic from Nicopolis (cf. Titus 3:12).

4:11 Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.

Only Luke ("the beloved physician" of Col 4:14; cf. Phlm 24 and the "we" sections of Acts) has remained with Paul. Timothy is to bring along Mark. Here as in Col 4:10 during Paul's earlier imprisonment in Rome, John Mark is a part of the Pauline circle. Both texts provide interesting insights into a relationship that had earlier caused dissension between Paul and Barnabas (Acts 15:37-41). Mark is now described as one who "is helpful" to Paul in his "ministry" (or "service," diakoniva , diakonia ). It is interesting that, despite his impending death, Paul saw his "ministry" as ongoing.

4:12 I sent Tychicus to Ephesus.

Paul tells Timothy that he has sent Tychicus to Ephesus, presumably to deliver this letter and to relieve Timothy. Tychicus appears frequently in Pauline epistles as a trusted co-worker and messenger (Eph 6:21; Col 4:7; Titus 3:12; cf. Acts 20:4).

4:13 When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments.

Paul's request for his "cloak," "scrolls," and "parchments" is such an incidental and personal note that it speaks against pseudonymity. Paul likely left his things at the house of Carpus in Troas as he was on his way back to Ephesus, apparently being arrested either in Miletus (v. 20) or in Troas. Paul assumes that Timothy will be traveling the same basic route as he comes to Rome. Paul's "cloak" would have been a warm woolen garment, used especially by travelers and now of special value to Paul in a cold, dark, damp prison. There has been considerable debate as to the nature of Paul's "scrolls" (bibliva , biblia ) and "parchments" (membravna" , membranas ). The two words may represent two different classes of documents or writing materials. On the other hand, the NIV translation, by the rendering "especially (mavlista , malista ) the parchments," makes the second term a narrower class of the first. Another option is to see the term translated "especially" as "an equating-defining term" - "the books, I mean by that the parchment notebooks." Skeat has provided substantial information from the Pastoral Epistles as well as other literature that makes the final option most likely. The content of these materials is still open to debate. The terms could refer to sacred Scripture (i.e., the OT), to written accounts of the Jesus' sayings and doings, or to Paul's legal papers (e.g., his certificate of Roman citizenship). Any of the above conjectures or even a combination of those conjectures is possible. Whatever their contents, they were especially valued by Paul.

4:14 Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done.

Now Paul moves to warn Timothy of an opponent, "Alexander the metalworker" (a term which may well indicate that he was a "coppersmith"), who had done "a great deal of harm" to Paul. This man "strongly opposed" (cf. 3:8 where the verb is used of Jannes and Jambres) the "message" of Paul and his co-workers. Exactly who "Alexander the metalworker" was has been a matter of some debate. Is he (1) the Alexander of 1 Tim 1:19-20 who was linked with Hymenaeus, (2) the Jew who tried to end the riot in Ephesus (Acts 19:33-34), or (3) some otherwise unknown metalworker? It is likely that the third alternative is best.

4:15 You too should be on your guard against him, because he strongly opposed our message.

Timothy may well meet up with this character in Troas when he stops to gather Paul's cloak and parchments. Therefore, Timothy "too should be on [his] guard against him." Paul has complete confidence that God can handle the wrongdoer and his sins, either in this life or in the life to come - "the Lord will repay (cf. v. 8) him for what he has done."

4:16 At my first defense, no one came to my support, but everyone deserted me. May it not be held against them.

Paul's urgency in his request for Timothy to come is explained in v. 16. At his "first defense, no one" has come to his "support, but everyone deserted" him. It is unlikely that the "first defense" would refer to Paul's earlier imprisonment in Rome at the end of Acts since Timothy would have been well aware of that situation. Rather Paul must be referring to a preliminary hearing, a prima actio of the Roman judicial system, during this imprisonment. After this hearing, Paul would then face the trial. During Paul's first imprisonment in Rome (Acts 28:16, 30), this period stretched out for two years. During that time Paul was held under house arrest. Despite his being "rescued from the lion's mouth" (v. 17), he is now in chains (1:16; 2:9) and expects to die. Paul's claim that "no one came to [his] support" (from paragivnomai , paraginomai , literally "became beside" him) and that "everyone deserted" him may well be seen as a slight hyperbole allowing for Tychicus and Luke to still be at his side. Whatever the case, Paul felt very much alone. Paul's language, "May it not be held against them," is reminiscent of the words of Jesus from the cross in Luke 23:34 (cf. the words of Stephen in Acts 7:60).

4:17 But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it.

While others may have deserted Paul (notice the adversative but, dev , de ), "the Lord stood at [his] side and gave [him] strength" (1 Tim 1:12). The "strength" which he had received Timothy would need (2:1). God had given Paul strength in order that through him "the preaching might be fulfilled." Paul saw himself as the agent by which God would accomplish this most important proclamation. Also through him "all the Gentiles might hear it." There is little question that Paul saw his ministry as clearly to "the Gentiles." Now even his imprisonment had become the means through which God could catch the ears of the Gentiles in the chief city of the empire.

And I was delivered from the lion's mouth.

Paul proclaims that he had been "delivered from the lion's mouth." Interpreters have been divided regarding whether the lion of v. 17 represents the literal lions of Nero's amphitheater or Satan. Paul may well be reflecting on Psalm 22. There the psalmist pleads with God to rescue him "from the lion's mouth" (Ps 22:21). The context here (vv. 9-18) bears several similarities to that psalm. Paul was "deserted" (vv. 10, 16), and the psalmist feels "forsaken" or deserted by God (Ps 22:1). Paul has been "delivered" (v. 17) and indeed will be brought to safety (v. 18), and the psalmist proclaims that God has "delivered" those who put their trust in him and will save them (Ps 22:4-5). "The lion's mouth" it would seem is a simple metaphor for death; God has delivered him from death.

4:18 The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom.

Reflecting on the deliverance which the Lord has recently given, Paul moves to the larger significance of that fact. "The Lord will rescue [him] from every evil attack" (literally "every evil deed"). Since Paul fully expects the current situation to lead to his death, it seems likely that he is here expressing his confidence that he will triumphantly overcome all the forces of evil in the end. As Kelly puts it, "[Paul] is affirming his confidence that no assault of his enemies will undermine his faith or his courage, or cause him to lapse into disastrous sin." Put another way, if he endures and remains faithful to God who has called him, God will take care of the rest. Paul goes on to declare that God "will bring [him] safely to his heavenly kingdom." God will complete the work that he has begun in Christ.

To him be glory for ever and ever. Amen.

In typical fashion the note of final victory and triumph leads Paul to break into a doxology (cf. 1 Tim 1:17; 6:15-16). "To him be glory for ever and ever. Amen" (see especially Phil 4:20).

VI. FINAL SALUTATIONS (4:19-22)

¹⁹ Greet Priscilla ^a and Aquila and the household of Onesiphorus. ²⁰ Erastus stayed in Corinth, and I left Trophimus sick in Miletus. ²¹ Do your best to get here before winter. Eubulus greets you, and so do Pudens, Linus, Claudia and all the brothers.

²² The Lord be with your spirit. Grace be with you.

^a 19 Greek Prisca , a variant of Priscilla

Paul concludes his letter with greetings to Timothy and others in Ephesus. He cannot close without making one more appeal for Timothy to come to him in haste. He then sends final greetings from those with him to Timothy and closes with a simple benediction.

4:19 Greet Priscilla and Aquila

Paul begins by sending greetings to Priscilla and Aquila, two old friends and co-workers, both in the tent-making business and in the cause of Christ. Despite the rendering of the NIV, in reality Paul follows his normal custom and addresses Priscilla here as "Prisca," the more formal name. It is Luke who consistently calls her "Priscilla." It is striking that Priscilla and Aquila are now back in Ephesus. Paul had first met them in Corinth after they had been expelled from Rome under the edict of Claudius (Acts 18:1-3). They then accompany Paul to Ephesus (Acts 18:18-26), and the church meets in their home (1 Cor 16:19). By the time Paul writes Romans, they are in Rome, and again a church meets in their home (16:3-4).

The exact circumstances that have brought them back to Ephesus are uncertain. Aquila is clearly a Jew from Pontus. We know nothing for certain of Priscilla's origin. Fee assumes that she was also Jewish. Ramsey has argued that by Luke's emphasizing that Aquila was a Jew, he has implied that Priscilla was not (Acts 18:2). It is noteworthy that, in four out of the six times when her name is mentioned, her name precedes her husband's, a phenomenon unusual in the ancient world. Ramsey has assumed that this may be due to her being of noble birth. He argues that, while her name was that of a prominent Roman family, the name Aquila was frequently used of freemen. Others have assumed that she may well have been the more dominant personality. Whatever the case, Paul cannot pass up the opportunity to greet this special couple.

and the household of Onesiphorus.

Paul also sends greetings to "the household of Onesiphorus." Paul had earlier mentioned Onesiphorus in 1:16-18. The fact that Paul does not mention him in connection with his family indicates that he is not with them and may indicate that he has died (see the discussion at 1:16-18).

4:20 Erastus stayed in Corinth,

At this point Paul stops to give some information about some mutual friends. Erastus is the name of one of Timothy's companions in Acts 19:22. It is also the name of a city offical in Corinth in the mid-fifties (Rom 16:23). It is unlikely that the two accounts refer to the same man. While one cannot say with certainty that either of these men is the Erastus of 2 Tim 4:20, the Erastus of Acts 19 is the better candidate. He was, after all, well known to Timothy. Paul could be simply trying to catch Timothy up on his whereabouts and his ministry. Paul informs Timothy that Erastus had "stayed in Corinth." Perhaps Timothy had expected him to join Paul in Rome, and Paul was explaining where he was.

and I left Trophimus sick in Miletus.

Next Paul mentions Trophimus whom he had "left sick in Miletus." If Erastus was the former associate of Acts 19, then the mention of Trophimus which follows is logial. Trophimus was also an old associate. He had been a part of the group who brought the Gentile contribution to Jerusalem and the mistaken supposition that Paul had taken him into the temple was the reason for Paul's seizure by a mob there (Acts 20:4; 21:29). The reason for Paul's visit to Miletus which resulted in Trophimus's being left there is unknown. As Lea and Griffin have indicated, the passage provides some insights into the nature of miraculous healings in the NT: "The passing reference to Trophimus's sickness indicates that miracles of healing were not produced at the demand of an apostle but were evidences of divine power carried out by the will of God."

4:21 Do your best to get here before winter.

Paul makes a final request of Timothy: "Do your best to get here before winter." Transportation on the Mediterranean stopped from November until March. Paul is likely writing this letter in the late spring or early summer. If Timothy missed the window of opportunity, there was no guarantee that he would arrive in time to see his father in the faith alive. Missing the window might well mean nearly a year's delay in arriving in Rome.

Eubulus greets you, and so do Pudens, Linus, Claudia and all the brothers.

Paul sends greetings to Timothy from Eubulus, Pudens, Linus, Claudia, and "all the brothers." All of the names in the list except Eubulus are Latin names. There is no further information available about Eubulus. Tradition, however, provides some interesting conjectural data regarding the others. The only one about whom this data has any likely validity is Linus. Irenaeus said that, after the death of Peter and Paul, Linus became an important leader in the church at Rome. According to less reliable legends, Pudens was a Roman senator converted by Peter, and Claudia was the mother of Linus. There is really no reliable data to provide additional information regarding these Roman Christians. Paul concludes the list of those who send greetings with "and all the brothers." The term "brothers" need not be taken as sexually exclusive. The NRSV conveys the correct understanding in rendering the text "all the brothers and sisters." It is Paul's way of saying "all the Christians here."

4:22 The Lord be with your spirit. Grace be with you.

Paul closes with a brief benediction - "The Lord be with your spirit" - and a closing salutation - "Grace be with you." The "your" of the benediction is singular and is a personal reference to Timothy. It is Paul's prayer that "the Lord" will grant him strength to stand and strength to endure suffering (cf. Gal 6:18; Phil 4:23; Phlm 25). In the closing salutation, Paul broadens his audience. The "you" is there plural. Paul apparently expects the church at Ephesus also to read and learn from his letter.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: 2 Timothy (Book Introduction)

Second Timothy

From Rome Probably Early Autumn of 67 or Spring of 68

JFB: 2 Timothy (Book Introduction)

PLACE OF WRITING.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [BIRKS] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Act 19:33-34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 2Ti 4:20 : if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Act 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

TIME OF WRITING.--(1) Paul's first imprisonment, described in Act 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16-17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Act 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Act 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Act 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Act 20:2, Act 20:4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Heb 13:23-24, represents the writer (who was probably Paul) as in Italy, and at liberty. So CLEMENT OF ROME [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Rom 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called MURATORI'S Canon), also mentions "the journey of Paul from Rome to Spain." See ROUTH [Sacred Fragments, vol. 4, p. 1-12].

His martyrdom is universally said to have occurred in Nero's reign [EUSEBIUS, Ecclesiastical History, 2.22; JEROME, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Act 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10-11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. CLEMENT OF ROME specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16-17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle).

OBJECT OF THE EPISTLE.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 2Ti 4:9, 2Ti 4:11, 2Ti 4:21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 2Ti 4:1-5; 1Ti 5:22-23).

PAUL'S DEATH.--DIOYSIUS, bishop of Corinth (quoted in EUSEBIUS [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, CAIUS (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Gal 2:9), whereas Rome was a Gentile Church (Rom 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 1Pe 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as JEROME says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to CAIUS (quoted in EUSEBIUS [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also JEROME, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [OROSIUS, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Phi. 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare TACITUS [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [CONYBEARE and HOWSON].

JFB: 2 Timothy (Outline)

• EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26)
• COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE. (2Ti. 3:1-17)
• SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22)

TSK: 2 Timothy 4 (Chapter Introduction)

Overview

2Ti 4:1, He exhorts him to do his duty with all care and diligence; 2Ti 4:6, certifies him of the nearness of his death; 2Ti 4:9, wills him to come speedily unto him, and to bring Marcus with him, and certain things which he wrote for; 2Ti 4:14, warns him to beware of Alexander the smith; 2Ti 4:16, informs him what had befallen him at his first answering; 2Ti 4:19, and soon after he concludes.

Poole: 2 Timothy 4 (Chapter Introduction)

TIMOTHY CHAPTER 4

MHCC: 2 Timothy (Book Introduction)

The first design of this epistle seems to have been, to apprize Timothy of what had occurred during the imprisonment of the apostle, and to request him to come to Rome. But being uncertain whether he should be suffered to live to see him, Paul gives a variety of advices and encouragements, for the faithful discharge of his ministerial duties. As this was a private epistle written to St. Paul's most intimate friend, under the miseries of imprisonment, and in the near prospect of death, it shows the temper and character of the apostle, and contains convincing proofs that he sincerely believed the doctrines he preached.

MHCC: 2 Timothy 4 (Chapter Introduction)

(2Ti 4:1-5) The apostle solemnly charges Timothy to be diligent, though many will not bear sound doctrine.

(2Ti 4:6-8) Enforces the charge from his own martyrdom, then at hand.

(2Ti 4:9-13) Desires him to come speedily.

(2Ti 4:14-18) He cautions, and complains of such as had deserted him; and expresses his faith as to his own preservation to the heavenly kingdom.

(2Ti 4:19-22) Friendly greetings and his usual blessing.

Matthew Henry: 2 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, 2Ti 4:6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, 2Ti 4:16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

Matthew Henry: 2 Timothy 4 (Chapter Introduction)

In this chapter, I. Paul with great solemnity and earnestness presses Timothy to the diligent and conscientious discharge of his work and office as an evangelist; and the charge given to him all gospel ministers are to take to themselves (2Ti 4:1-5). II. The reason of his concern in this case, Why must Timothy now be instant in season, etc., in a particular manner? Because the church was likely to be deprived of the apostle's labours, for his departure was at hand (2Ti 4:6-8). III. Divers particular matters, with a hint and caution, about Alexander the coppersmith (2Ti 4:9-15). IV. He informs him of what befell him at his first answer; though men forsook him, the Lord stood by him, and this encouraged him to hope for future deliverance (2Ti 4:16-18). And then he concludes with salutations and a benediction (2Ti 4:19 to the end).

Barclay: 2 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Timothy 4 (Chapter Introduction)

Paul's Grounds Of Appeal (2Ti_4:1-5)

The Christian's Duty (2Ti_4:1-5 Continued)

Foolish Listeners (2Ti_4:1-5 Continued)

Paul Comes To The End (2Ti_4:6-8)

The Joy Of The Well-Fought Contest (2Ti_4:6-8 Continued)

A Roll Of Honour And Dishonour (2Ti_4:9-15)

A Roll Of Honour And Dishonour (2Ti_4:9-15 Continued)

A Roll Of Honour And Dishonour (2Ti_4:9-15 Continued)

A Roll Of Honour And Dishonour (2Ti_4:9-15 Continued)

Last Words And Greetings (2Ti_4:16-22)

A Hidden Romance? (2Ti_4:16-22 Continued)

Constable: 2 Timothy (Book Introduction)

Introduction

Historical Background

Assuming Paul visited Nicapolis as he planned (Titus 3:12), he went from there to Rome evidently indirectly. His visit to Troas (2 Tim. 4:13) probably took place shortly before he wrote 2 Timothy. It may be that Paul's arrest required his leaving his cloak, books, and parchments there, but that is only speculation. In any case Paul ended up in Rome as a prisoner again (2:9). He had already had his initial hearing and was awaiting trial when he wrote this epistle (4:16). He believed that the Roman authorities would find him guilty and execute him soon (4:6).

Timothy seems to have remained at Ephesus for some time following his reception of Paul's first epistle to him and then, presumably, Paul's personal visit of him there (1 Tim. 3:14). He was evidently in Ephesus when Paul wrote this epistle (2 Tim. 1:16-18; 4:14 cf. 1 Tim. 1:20; 2 Tim. 4:19).

Ever since Rome had burned in July of 64 A.D. and Nero had blamed the Christians it had become dangerous to be a Christian. It was also dangerous to have contact with leaders of the church such as Paul.¹ Consequently many believers, including some of Paul's coworkers, had chosen to seek a much lower profile and become less aggressive in their ministries. Timothy faced temptation to do the same. Paul wrote this epistle to urge him to remain faithful to his calling and loyal to his father in the faith. Timothy needed to stand shoulder to shoulder with Paul and the other believers and to continue to "preach the Word" as he had done.

Paul probably wrote 2 Timothy in the fall of 67 A.D. There are two reasons for this date. According to early church tradition Paul suffered execution shortly before Nero committed suicide in June of 68 A.D. Second, Paul penned this last of his canonical epistles fairly near the time of his execution though before the winter of 67-68 A.D. (4:21).

Message²

Paul had previously written to Timothy explaining that the local church is a supporting pedestal for God's truth (1 Tim. 3:15). He had said that the purpose of the local church is the proclamation of God's truth in the world. He had also said that the purpose of church leaders is the exposition of God's truth in the church. Conditions facing the church had worsened considerably since he had written 1 Timothy. Characteristics of the last days were becoming increasingly obvious (2 Tim. 3:1-7). Godlessness and worldliness were invading the church. If the church failed to fulfill its purpose, God's truth would cease to go out into the world. The church would fail if its leaders failed to expound God's truth to the saints in the church. Consequently Paul wrote this letter to encourage Timothy to fulfill his responsibility as a leader in the church. This epistle, therefore, is particularly for church leaders and deals mainly with their duties.

This epistle reveals the true minister of Jesus Christ. It reveals his resources, his methods, and his most important work. Of course every Christian is a true minister of Jesus Christ (Eph. 4:12).

The essential resources of the Christian minister are God's gifts and God's grace.

A person can become a minister of God's truth only when the Head of the church bestows a gift on him or her through the Holy Spirit. This is the primary qualification for ministry (1:6). Some leaders have great gifts, others have lesser gifts, but all have at least one gift (1 Pet. 4:10). These gifts are abilities for service that God gives us.

Grace is also necessary. Grace refers to all God's resources that are available to us through Christ. God works through the gifts He has given us. Grace is His power at work to accomplish what is supernatural. His grace brings force to our public ministries and godliness into our personal lives. Its ultimate purpose is to bring everything about us into harmony with God's character (2:1; 2 Cor. 12:9).

The methods of the Christian minister are construction and demonstration.

The leader of God's people must aim at the development of holy character and conduct in the lives of those under his or her care. He or she seeks to build up the saints so they can fulfill their function. Second Timothy 3:16-17 gives the process. This takes place through authoritative instruction, correction, restoration, and patient guidance.

Second, the minister must also demonstrate in his or her own life what godliness and righteousness are. He or she must give people an example they can follow as well as information they can believe (1:8; 2:22-23).

The most important work of the minister is also two-fold. He must know the Scriptures and proclaim the Scriptures.

Knowledge of the whole counsel of God is essential (3:14-15). We must know the Word because that is what God uses to build up His people. We must also know it because it is through our mastery of the Word that God masters us and changes our lives into the examples we need to be.

While proclaiming the Word is not the totality of pastoral ministry, it is without question its most important public function (4:1-2).

Paul's great appeal in this letter is to "fulfill your ministry" (4:5).

Concerning his resources the minister must stir up his or her gift (1:6) to fulfill his or her ministry. We must rekindle our gifts from time to time. They tend to diminish if we do not use them, as any other unused ability tends to diminish. We are in danger of growing cold. We need to keep using and seeking to improve our gifts.

We have a second responsibility concerning our resources. We must draw strength from God's grace (2:1). To do this we must make use of the means of grace: prayer, the devotional reading of the Bible, fellowship with other Christians, and meditation on the cross.

Concerning methods Paul appealed to give diligence to our work of construction (2:15). The approval of God requires zeal in ministry, not half-hearted or sloppy service. In our culture many people are willing to do just enough to get by.

Our work of demonstrating an example for the church requires that we flee some things and pursue others (2:22). Our inner lives affect our ability to demonstrate the truth perhaps more than our ability to proclaim the truth.

We fulfill our responsibility to know the Scriptures when we abide in them (3:14). We must not neglect much less abandon them day by day. We need to read, memorize, and meditate on the Word frequently and regularly.

We fulfill our responsibility to proclaim the Scriptures when we are instant in season and out of season (4:2). There is no "season" for heralding God's truth. We should be ready to do it always.

These are Paul's revelations of the secrets of success in ministry.

Let me make a few applications of the message of this epistle.

First, let us consider some applications to the church.

It is the proclamation of God's truth both in the church and in the world that will keep the church solid and secure. The Word of God is its most important resource. The church must preach the Word!

Second, the church must give attention to both correct thinking and correct acting. Correct thinking is basic to correct behavior. The church must practice and preach godliness. The Word is indispensable to both objectives. Churches that emphasize the proclamation of the Word are most effective on both these fronts. This is the main reason evangelical churches usually grow.

Third, the church must fully know the Word and faithfully proclaim the Word. This is its great work in the world. Do not turn aside to lesser goals.

Finally, let us consider three applications for individual ministers, church leaders.

First, the Lord will guard the lives of those who guard His Word (1:12, 14). There is no safer place to be than doing God's will.

Second, God has given the Scriptures to us in trust, to pass along so that others will benefit from them (2:2). We have an obligation to do this (1 Cor. 9:16).

Third, we have a responsibility to be faithful to our trust. Paul said this was true in this letter for three reasons. Christ will return soon. There is growing apostasy in the church. Furthermore there are always gaps opening in the ranks of the church's leadership by death (Paul) and defection (Demas, et al.). 2 Timothy emphasizes faithfulness.

There is constant turnover in the leadership of the church. Nevertheless the proclamation of the Word by the church's leaders must continue to have priority for the church to fulfill its function in the world. This is the message statement.

Constable: 2 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Thanksgiving for faithful fellow workers 1:3-18

A. Timothy's past faithfulness 1:3-7

B. Charges to remain loyal 1:8-14

1. Exhortation to be courageous 1:8-12

2. Exhortation to guard the gospel 1:13-14

C. Examples of faithful and unfaithful service 1:15-18

III. Exhortations to persevere 2:1-26

A. Charge to endure hardship 2:1-13

1. Timothy's duty 2:1-7

2. The examples of Jesus and Paul 2:8-10

3. A popular saying 2:11-13

B. Charge to remain faithful 2:14-26

1. Faithfulness in public ministry 2:14-18

2. Faithfulness in personal life 2:19-21

3. Summary applications 2:22-26

IV. Directions concerning the last days 3:1-4:8

A. Characteristics of the last days 3:1-13

1. Evidences of faithlessness 3:1-7

2. Negative and positive illustrations 3:8-13

B. Conduct in the last days 3:14-4:5

1. Adherence to the truth 3:14-17

2. Proclamation of the truth 4:1-5

C. Paul's role in the last days 4:6-8

V. Concluding personal instructions and information 4:9-22

A. Fellow workers and an opponent 4:9-15

B. Paul's preliminary hearing in court 4:16-18

C. Additional greetings and instructions 4:19-21

D. Benediction 4:22

Constable: 2 Timothy

2 Timothy

Bibliography

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Barclay, William. The Letters to Timothy, Titus and Philemon. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrews Press, 1962.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Belton, Robert H. The Minister and His Ministry. Moody Manna series. Chicago: Moody Bible Institute, 1963.

Bernard, J. H. The Pastoral Epistles. 1899. Reprint ed. Grand Rapids: Baker Book House, 1980.

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Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

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Derickson, Gary W. "The Cessation of Healing Miracles in Paul's Ministry." Bibliotheca Sacra 155:619 (July-September 1998):299-315.

_____. "The Decline of Miracles in the New Testament Era." Th.M. thesis, Dallas Theological Seminary, 1986.

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_____. "2 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

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_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Timothy (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

The main subject and design of this epistle is much the same as the former; in it the apostle again instructs and admonishes Timothy in what belonged to his office, and also warns him to shun the conversation of those who erred from the truth, describing at the same time their character. He tells him of his approaching death, and desires him to come speedily to him. It appears from this circumstance, that he wrote this second epistle in the time of his last imprisonment at Rome, and not long before his martyrdom. See Eusebius, St. Jerome, and others cited by Tillemont, and by P. Mauduit, (Diss. xi.) where this historical fact is discussed at large. (Challoner, Witham)

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Gill: 2 Timothy (Book Introduction)

INTRODUCTION TO 2 TIMOTHY

That this epistle was written to Timothy, while he was at Ephesus, where the apostle in his former epistle had desired him to stay, is evident from his making mention of some persons in it, who were Ephesians; as Onesiphorus, whom he commends, and Alexander the coppersmith, of whom he complains: and that this epistle was written by the apostle, when he was at Rome, is no less evident; for he expressly calls himself a prisoner, 2Ti 1:8 and speaks of being then in trouble, and in bonds, 2Ti 2:9 and the persons that send their salutations in it to Timothy were Romans, 2Ti 4:21 but at what time it was written is not so certain: it seems by 2Ti 4:7 that it was but a little time before his martyrdom; though those words may only signify, that he was now very much on the decline of life, was now grown an old man, and in continual expectation of death, and was in a constant readiness for it, come when it would; having faithfully discharged his duty, and his warfare being as good as accomplished, and his race almost run out; for he afterwards presses Timothy to come to him, and that before winter; and desires him to bring with him his cloak, books, and parchments, which one would think he would have little occasion for, if just upon his martyrdom: besides, he says he was delivered out of the mouth of the lion, that by him the preaching of the Gospel might be fully known, and that all the Gentiles might hear it; and expresses his confidence, that he should be again delivered, 2Ti 4:9. And it looks as if this epistle was written before the epistles to the Philippians, Colossians, and Philemon, since it appears that Timothy did come to him at Rome; as here desired, and is joined with the apostle in those epistles. Some, therefore, have placed this epistle in the year 58, or 59, about the fourth or fifth of Nero's reign. The design of it is to stir up Timothy to the faithful and diligent discharge of his duty, as a minister of the Gospel; to abide constantly by the truths of it, and to animate him to suffer patiently, cheerfully, and courageously for the sake of it; and to warn him against false teachers, and their errors, who were already risen, and would afterwards arise, and be followed by such who had itching ears, and could not bear sound doctrine; but this should be no discouragement to him in the prosecution of his work; and lastly to desire his presence with him at Rome, being now destitute of his several assistants.

Gill: 2 Timothy 4 (Chapter Introduction)

INTRODUCTION TO 2 TIMOTHY 4

In this chapter the apostle charges Timothy to perform his office as an evangelist with great diligence, constancy, and faithfulness, with reasons for it; gives some hints of several particular persons mentioned, which made him very desirous that Timothy would come quickly to him; relates how things were with him when he made his first defence at Rome; and concludes the epistle with salutations, and his usual blessing. The charge is made in the most solemn manner in the sight of God; and of Christ, as Judge of quick and dead; and directs to the several parts of the ministerial work, and the manner in which they should be performed, 2Ti 4:1. The reason of which charge is, because the time was hastening on that sound doctrine would not be endured, and men would depart from the truth to fables and false teachers, 2Ti 4:3. Wherefore the apostle repeats his charge and exhortation to Timothy, though in other words, to be vigilant, patient, courageous, and faithful in the discharge of his office, 2Ti 4:5 adding a fresh reason moving to it, taken from the apostle's death being at hand; which is expressed by a sacrifice, and by a departure out of the world, 2Ti 4:6 which leads him to give an account of his past conduct in fighting the good fight, finishing his course, and keeping the faith, 2Ti 4:7 and of his firm belief of eternal glory and happiness, 2Ti 4:8 and next he desires Timothy to use all diligence to come quickly to him, 2Ti 4:9 his reasons for which were, because he had scarce anybody with him: one had forsook him through love of the world; another was gone to Thessalonica; a third to Galatia, and a fourth to Dalmatia; only Luke the evangelist was with him; and as for Tychicus, he had sent him to Ephesus: he therefore desires he would bring Mark with him, and his cloak, books, and parchments he had left at Troas, 2Ti 4:10 and then takes notice of persons that had used him ill, particularly Alexander the coppersmith; he wishes justice might be done him; and advises Timothy to beware of him, because of his opposition to the doctrines of the Gospel, 2Ti 4:14 and also of others that neglected him, who forsook him when he defended himself: however, he prays that this might not be charged upon them; and observes the goodness of God in standing by him and delivering him; and expresses his faith and confidence that he should be delivered and preserved safe to eternal glory, 2Ti 4:16 and next follow the apostle's salutations of some persons at Ephesus, and an account of two others, one at Corinth, and another at Miletum; and a repetition of his request to Timothy, to come quickly to him, and before winter; and then some salutations of persons at Rome, sent by Timothy; and the whole is concluded with the apostle's usual benediction, 2Ti 4:19.

College: 2 Timothy (Book Introduction)

INTRODUCTION

DATE AND PLACE OF ORIGIN

In 2 Timothy Paul finds himself in a Roman prison. Onesiphorus had searched for Paul and found him in Rome (1:16-17). Paul instructed Timothy to get Mark and bring him as he came (4:11). This indicates a time in Rome other than the imprisonment related at the end of Acts since both Timothy and Mark were with Paul when he wrote Colossians (Col 1:1; 4:10; Phlm 24). Paul had recently been in Asia Minor and left his cloak at Troas (4:13), stayed with Erastus at Corinth, and left Trophimus sick at Miletus (4:20).

Though Paul was imprisoned in Caesarea for two years before being sent on to Rome (Acts 24:27), it is unlikely that he was writing from Caesarea since Trophimus and Timothy were both with him in Jerusalem when he was arrested. It seems more likely that Paul was released from the imprisonment at the end of Acts, was involved in missionary activities, and then was subsequently arrested once again (probably in Troas). 2 Timothy would then have been written during that second Roman imprisonment. Paul describes his situation in terms that indicate that he is in prison facing the prospects of a speedy execution.

The date of 2 Timothy depends largely upon one's view of the authorship of the book, the place of origin of the book, and Eusebius' date of the martyrdom of Paul. Those who deny Pauline authorship of the book class it with the other Pastoral Epistles and date it in the second century. Since Eusebius dates the martyrdom of Paul in A.D. 67, those who hold to Pauline authorship normally date the book in 66 or 67.

DESTINATION AND AUDIENCE

It appears from several references in 2 Timothy (2 Tim 1:18; 2:17; 4:9, 12, 14, 19; cf. 1 Tim 1:20; Acts 18:18-19, 24-26; 19:33-34) that Timothy is in Ephesus as Paul writes this book as he was when Paul wrote 1 Timothy (1 Tim 1:3). Again, as in 1 Timothy, while the book bears many personal notes intended for Timothy, Paul desires for this book to be read by the whole church.

THE CONTRIBUTION OF 2 TIMOTHY

The central message of 2 Timothy is Paul's desire for Timothy to suffer with him and endure hardship for the gospel. Timothy is to stand assured that God will provide him with strength (1:6-14; 2:1-13; 3:12; 4:5). Timothy is also urged to hold on to the apostolic message (1:13-14), to pass it on to others who can in turn share it with others (2:2), and to be careful to deal with it and the message of the Old Testament correctly (2:15; 3:10-17). Put simply, Timothy must fulfill his ministry (4:1-5); Paul is passing on the mantle to his young co-worker.

-College Press New Testament Commentary: with the NIV

College: 2 Timothy (Outline)

OUTLINE

I. SALUTATION - 1:1-2

II. THANKSGIVING - 1:3-5

III. PAUL'S APPEAL FOR ENDURANCE IN FACING SUFFERING - 1:6-2:13

A. An Appeal for Loyalty in Facing Hardship - 1:6-14

B. Examples of the Disloyal and the Loyal - 1:15-18

C. Illustrations for Effective Ministry when Facing Hardship - 2:1-7

D. The Basis of Effective Ministry when Facing Hardship - 2:8-13

IV. FALSE TEACHERS AND SOUND DOCTRINES - 2:14-4:8

A. Dealing with False Teachers - 2:14-19

B. Preparing for Noble Work - 2:20-26

C. The Character of the Last Days - 3:1-9

D. Further Exhortations for Timothy to Endure - 3:10-17

E. A Final Charge to Timothy - 4:1-8

V. PERSONAL INSTRUCTIONS - 4:9-18

VI. FINAL SALUTATIONS - 4:19-22

-College Press New Testament Commentary: with the NIV