Text -- 2 Timothy 4:8 (NET)

4:8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day– and not to me only, but also to all who have set their affection on his appearing.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Ti 4:8

Henceforth ( loipon ).

Accusative case, "for the rest."

Robertson: 2Ti 4:8

There is laid up for me ( apokeitai moi ).

Present passive of apokeimai , old verb, to be laid away. See note on Col 1:5 for the hope laid away. Paul’ s "crown of righteousness"(ho tēs dikaiosunēs stephanos , genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor’ s crown as in 1Co 9:25 which see) "is laid away"for him.

Robertson: 2Ti 4:8

At that day ( en ekeinēi tēi hēmerāi ).

That great and blessed day (2Ti 1:12, 2Ti 1:18).

Robertson: 2Ti 4:8

The righteous judge ( ho dikaios kritēs ).

"The just judge,"the umpire who makes no mistakes who judges us all (2Co 5:10).

Robertson: 2Ti 4:8

Shall give me ( apodōsei moi ).

Future active of apodidōmi . "Will give back"as in Rom 2:6 and in full.

Robertson: 2Ti 4:8

But also to all them that have loved his appearing ( alla pāsin tois ēgapēkosin tēn epiphaneian autou ).

Dative case of the perfect active participle of agapaō , to love, who have loved and still love his second coming. Epiphaneia here can as in 2Ti 1:10 be interpreted of Christ’ s Incarnation.

Vincent: 2Ti 4:8

Henceforth ( λοιπὸν )

Lit. as to what remains . Λοιπὸν or τὸ λοιπὸν either finally , as 2Co 13:11; or henceforth as here, Mar 14:41; 1Co 7:29, Heb 10:13 : or for the rest , besides , as 1Th 4:1 (note); 2Th 3:1.

Vincent: 2Ti 4:8

There is laid up ( ἀπόκειται )

Or laid away . In Pastorals only here. In Paul, see Col 1:5 (note). Luk 19:20 of the pound laid up in a napkin.

Vincent: 2Ti 4:8

A crown of righteousness ( ὃ τῆς δικαιοσύνης στέφανος )

The phrase N.T.o . See on στεφανοῦται is crowned , 2Ti 2:5. Rend. the crown.

Vincent: 2Ti 4:8

Judge ( κριτής )

Comp. 2Ti 4:1. Mostly in Luke and Acts. o P. Only here in Pastorals. Applied to Christ, Act 10:42; Jam 5:9; to God, Heb 12:28; Jam 4:12.

Vincent: 2Ti 4:8

Shall give ( ἀποδώσει )

Most frequent in Synoptic Gospels. It may mean to give over or away , as Mat 27:58; Act 5:8; Heb 12:16 : or to give back , recompose , as here, Mat 6:4, Mat 6:6, Mat 6:18; Rom 2:6.

Vincent: 2Ti 4:8

At that day ( ἐν ἐκείνῃ τῇ ἡμέρᾳ )

See on 2Ti 1:12.

Vincent: 2Ti 4:8

That love his appearing ( τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ )

For love rend. have loved . Appearing , Christ's second coming: see on 1Ti 6:14; see on 2Th 2:8. The phrase N.T.o . Some have interpreted appearing as Christ's first coming into the world, as 2Ti 1:10; but the other sense is according to the analogy of 1Co 2:9; Phi 3:20; Heb 9:28.

Wesley: 2Ti 4:8

Which God has imputed to me and wrought in me.

Wesley: 2Ti 4:8

This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained.

Wesley: 2Ti 4:8

Which only a real Christian can do. I say a real Christian, to comply with the mode of the times: else they would not understand, although the word Christian necessarily implies whatsoever is holy, as God is holy. Strictly speaking, to join real or sincere to a word of so complete an import, is grievously to debase its noble signification, and is like adding long to eternity or wide to immensity.

JFB: 2Ti 4:8

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

JFB: 2Ti 4:8

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

JFB: 2Ti 4:8

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

JFB: 2Ti 4:8

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

JFB: 2Ti 4:8

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

JFB: 2Ti 4:8

Individual appropriation. Greek, "not only to me."

JFB: 2Ti 4:8

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

Clarke: 2Ti 4:8

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

Clarke: 2Ti 4:8

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

Clarke: 2Ti 4:8

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

Clarke: 2Ti 4:8

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

I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it

Ουκ ηθελησας ουδ ’ ετολμησας θανειν

Του σου προ παιδος· αλλα την δ ’ ειασατ

Γυναικ ’ οθνειαν, ἡν εγω και μητερα

Πατερα τε γ ’ ενδικως αν ἡγοιμην μονην·

Και τοι καλον γ ’ αν τανδ ’ αγων ’ ηγωνισω,

Του σου προ παιδος κατθανων.

Alcest. v. 644

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

See Sophocles and Aeschylus, quoted 1Ti 6:15

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

Calvin: 2Ti 4:8

8.Henceforth there is laid up for me the crown of righteousness Having boasted of having fought his fight and finished his course, and kept the faith, he now affirms that he has not labored in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to the day of the resurrection, and this is what we also ought to do; for all around we see nothing but death, and therefore we ought not to keep our eye fixed on the outward appearance of the world, but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that nothing can detract from our happiness.

Which the Lord the righteous Judge will render to me Because he mentions “the crown of righteousness” and “the righteous Judge,” and employs the word “render,” the Papists endeavor, by means of this passage, to build up the merits of works in opposition to the grace of God. But their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not at variance within the rewarding of works, but, on the contrary, those two statements perfectly agree, that a man is justified freely through the grace of Christ, and yet that God will render to him the reward of works; for as soon as God has received us into favor, he likewise accepts our works, so as even to deign to give them a reward, though it is not due to them.

Here two blunders are committed by the Papists; first, in arguing that we deserve something from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound to us, as if our salvation proceeded from anything else than from his grace. But it does not follow that God owes anything to us, because he renders righteously what he renders; for he is righteous even in those acts of kindness which are of free grace. And he “renders the reward” which he has promised, not because we take the lead by any act of obedience, but because, in the same course of liberality in which he has begun to act toward us, he follows up his former gifts by those which are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from this, that good works proceed from the power of freewill; because there is no absurdity in saying that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means of this passage, to destroy the righteousness of faith; since the goodness of God — by which he graciously embraces a man, not imputing to him his sins — is not inconsistent with that rewarding of works which he will render by the same kindness with which he made the promise. ¹⁹⁹

And not to me only That all the rest of the believers might fight courageously along with him, he invites them to a participation of the crown; for his unshaken steadfastness could not have served for an example to us, if the same hope of obtaining the crown had not been held out to us.

To all who love his coming ²⁰⁰ This is a singular mark which he employs in describing believers. And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so much devoted to the world, and who love so much this fleeting life, as not to care about the coming of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to our stupidity, therefore, which exercises such power over us, that we never think seriously about the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot be loved unless it be regarded as pleasant and delightful.

Defender: 2Ti 4:8

This crown symbolizes rewards for faithful service, which Christ will award at His judgment seat (2Co 5:10; 1Co 3:14). These types of crowns include: "an incorruptible [crown]" (1Co 9:25), the "crown of rejoicing" (1Th 2:19), "the crown of life" (Jam 1:12; Rev 2:10), and "a crown of glory" (1Pe 5:4).

Defender: 2Ti 4:8

The "Judge of all the earth" will "do right" (Gen 18:25).

Defender: 2Ti 4:8

Paul had loved "his appearing" ever since the conversion. Earlier in his ministry he had thought he would be among those still living when Christ returned (1Th 4:17). As time went on, he realized he must die before that day, but he knew that for the believer, "to die is gain" (Phi 1:21). As he wrote this last epistle, he knew that "the time of my departure is at hand" (2Ti 4:6)."

TSK: 2Ti 4:8

there : Psa 31:19; Mat 6:19, Mat 6:20; Col 1:5; 1Ti 6:19

a crown : 2Ti 2:5; Pro 4:9; 1Co 9:25; Jam 1:12; 1Pe 5:4; Rev 2:10, Rev 4:4, Rev 4:10

the righteous : 2Ti 4:1; Gen 18:25; Psa 7:11; Rom 2:5; 2Th 1:5, 2Th 1:6; Rev 19:11

at that : 2Ti 1:12, 2Ti 1:18; Mal 3:17; Mat 7:22, Mat 24:36; Luk 10:12; 1Th 5:4

that love : Rom 8:23; 1Co 2:9; 2Co 5:2; 1Th 1:10; Tit 2:13; Heb 9:28; Rev 1:7; Rev 22:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ti 4:8

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

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

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

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

And not to me only - "Though my life has been spent in laboriously endeavoring to spread his religion; though I have suffered much, and labored long; though I have struggled hard to win the prize, and now have it full in view, yet I do not suppose that it is to be conferred on me alone. It is not like the wreath of olive, laurel, pine, or parsley (See the notes at 1Co 9:25), which could be conferred only on one victor (See the notes at 1Co 9:24); but here every one may obtain the crown who strives for it. The struggle is not between me and a competitor in such a sense that, if ‘ I’ obtain the crown, ‘ he’ must be excluded; but it is a crown which ‘ he"can obtain as well as ‘ I.’ As many as run - as many as fight the good fight - as many as keep the faith - as many as love his appearing, may win the crown as well as I."Such is religion, and such is the manner in which its rewards differ from all others.

At the Grecian games, but one could obtain the prize; 1Co 9:24. All the rest who contended in those games, no matter how numerous they were, or how skilfully they contended, or how much effort they made, were of course subjected to the mortification of a failure, and to all the ill-feeling and envy to which such a failure might give rise. So it is in respect to all the prizes which this world can bestow. In a lottery, but one can obtain the highest prize; in a class in college, but one can secure the highest honor; in the scramble for office, no matter how numerous the competitors may be, or what may be their merits, but one can obtain it. All the rest are liable to the disappointments and mortifications of defeat. Not so in religion. No matter how numerous the competitors, or how worthy any one of them may be, or how pre-eminent above his brethren, yet all may obtain the prize; all may be crowned with a diadem of life, of equal brilliancy. No one is excluded because another is successful; no one fails of the reward because another obtains it. Who, then, would not make an effort to win the immortal crown?

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

Poole: 2Ti 4:8

Henceforth there is laid up for me as to what remains for me, (so the word loipon signifies, not henceforth, as we translate it), there is prepared, and in safe keeping for me, Col 1:5 ; or, there is appointed for me: see Heb 9:27 .

A crown another kind of crown than what the conquerors used to have in the Grecian games; a high and great reward, a glory with which my whole man shall be encompassed, as a man’ s head is with a crown.

Of righteousness the purchase of Christ’ s righteousness, and an ample reward of mine also, the giving out of which also will be the effect of God’ s truth and justice, 1Jo 1:9 .

Which the Lord, the righteous judge and Jesus Christ, who in this shall show himself a righteous judge,

shall give it me of his free mercy, for all I have done hath not merited it, at that day at the day of judgment; my soul shall have it at my dissolution, my whole man in the resurrection.

And not to me only, but unto all them also that love his appearing nor is this crown my particular reward, but if any persons so lead their lives in this world, as that they can desire and be pleased with the thoughts and hopes of the second coming of Christ to judgment, Christ will give them also the same reward.

Haydock: 2Ti 4:8

A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with St. Augustine that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. (Witham) ---

"A crown of justice ," which the Protestant translate, of righteousness; but let us see how the learned St. Augustine, 1400 years ago, expounds the apostle's meaning: "How should he repay as a just judge, unless he had first given as a merciful Father?" (De grat. et lib. arb. chap. vi.) See Hebrews vi. 10. God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.

Gill: 2Ti 4:8

Henceforth there is laid up for me a crown of righteousness,.... The happiness of the future state of the saints is signified by a crown, on account of the glory and excellency of it; and in perfect agreement with the character of the saints, as kings; and who are raised to sit among princes, and to inherit the throne of glory, and have a kingdom prepared for them; and this is called a crown "of righteousness", because it comes through the righteousness of Christ; it is that which gives a right unto it, and without which it cannot be enjoyed; and because it is obtained and possessed in a righteous way, and not by force and usurpation, as crowns sometimes are: it is God the Father's free gift unto his children, what they are born heirs unto, and have a meetness for, through regenerating and sanctifying grace, and have a legal title to it through the righteousness of Christ. Moreover, this may be expressive of the perfect holiness and righteousness of the heavenly state, and of the saints in it, wherein will dwell none but righteous persons, and who will be entirely without sin. And this happiness, signified by a crown, is "laid up"; in the covenant of grace for the saints, which is ordered in all things and sure; and in Christ, in whose hands their persons are, and their grace is, and with him also is their life of glory hid and secured: and this also is laid up in heaven, and reserved there, and that

for me, and thee; for particular persons, for all the vessels of mercy, for all that are chosen in Christ Jesus, and redeemed by his blood, and sanctified by his Spirit;

which the Lord, the righteous Judge, shall give me at that day. By the Lord is meant the Lord Jesus Christ; as is evident from his character, as a Judge, for the Father judgeth no man; and from mention being made hereafter of his appearing: Christ is ordained Judge of quick and dead, for which he is abundantly qualified, and a "righteous" one he will be; he is righteous as God, and as man, and as Mediator, in the discharge of all his offices, and so he will be as a Judge, in the administration of that office; righteousness will be the girdle of his loins, and faithfulness the girdle of his reins; and from Christ, under this character, the apostle expected to receive all his future glory and happiness; and that both in a way of gift, as a free grace gift from him, and through him, and in a way of righteousness; and this seems to be a Jewish way of speaking. One of the Septuagint interpreters, whom Ptolomy king of Egypt sent for from Judea, to translate the law of Moses into Greek, in answer to a question put to him by the king, uses this phrase of στεφανος δικαιοσυνης, "a crown of righteousness"; and which he represents as the gift of God ^z:

at that day; either at the day of death, the time of his dissolution, which was at hand; or at the day of the resurrection, and of the last judgment, when Christ will appear under the above character: and the apostle further observes, to the comfort and encouragement of Timothy, and others, that this happiness was not intended and prepared for himself only, but for others:

and not to me only, but unto all them also that love his appearing; that is, his appearing at his second coming; which is to be loved, and so looked for by the saints, not only because it will be glorious in itself, in its attendants and consequences, but will be of great advantage to the saints; Christ will appear unto salvation to them, and so to their joy; they will appear with him in glory, and be like him, and enjoy the everlasting vision of him. The devils believe this appearance of Christ, but tremble at it; wicked men will behold him, and fear; saints know, believe, and love both Christ and his appearing; and such will wear that crown: the Ethiopic version renders it, "who love him at his coming"; all that love him now, will love him then.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ti 4:8

¹ tn Grk “all who have loved.”

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 4:6-8

A Prisoner's Dying Thoughts

I am now ready to be offered, and the time of my departure is at hand. 7. I have fought a good fight, I have finished my course, I have kept the faith: 8. Henceforth there is laid up for me a crown of righteousness.--2 Tim. 4:6-8.

PAUL'S long day's work is nearly done. He is a prisoner in Rome, all but forsaken by his friends, in hourly expectation of another summons before Nero. To appear before him was, he says, like putting his head into the mouth of the lion.' His horizon was darkened by sad anticipations of decaying faith and growing corruptions in the Church. What a road he had travelled since that day when, on the way to Damascus, he saw the living Christ, and heard the words of His mouth!

It had been but a failure of a life, if judged by ordinary standards. He had suffered the loss of all things, had thrown away position and prospects, had exposed himself to sorrows and toils, had been all his days a poor man and solitary, had been hunted, despised, laughed at by Jew and Genthe, worried and badgered even by so-called brethren, loved the less, the more he loved. And now the end is near. A prison and the headsman's sword are the world's wages to its best teacher. When Nero is on the throne, the only possible place for Paul is a dungeon opening on to the scaffold. Better to be the martyr than the Caesar!

These familiar words of our text bring before us a very sweet and wonderful picture of the prisoner, so near his end. How beautifully they show his calm waiting for the last hour and the bright forms which lightened for him the darkness of his cell? Many since have gone to their rest with their hearts stayed on the same thoughts, though their lips could not speak them to our listening ears. Let us be thankful for them, and pray that for ourselves, when we come to that hour, the same quiet heroism and the same sober hope mounting to calm certainty may be ours.

These words refer to the past, the present, the future. I have fought--the time of my departure is come--henceforth there is laid up.'

I. So We Notice, First, The Quiet Courage Which Looks Death Full In The Face Without A Tremor.

The language implies that Paul knows his death hour is all but here. As the Revised Version more accurately gives it, I am already being offered'--the process is begun, his sufferings at the moment are, as it were, the initial steps of his sacrifice--and the time of my departure is come.' The tone in which he tells Timothy this is very noticeable. There is no sign of excitement, no tremor of emotion, no affectation of stoicism in the simple sentences. He is not playing up to a part, nor pretending to be anything which he is not. If ever language sounded perfectly simple and genuine, this does.

And the occasion of the whole section is as remarkable as the tone. He is led to speak about himself at all, only in order to enforce his exhortation to Timothy to put his shoulder to the wheel, and do his work for Christ with all his might. AH he wishes to say is simply, do your work with all your might, for I am going off the field. But having begun on that line of thought, he is carried on to say more than was needed for his immediate purpose, and thus inartificially to let us see what was filling his mind.

And the subject into which he subsides after these lofty thoughts is as remarkable as either tone or occasion. Minute directions about such small matters as books and parchments, and perhaps a warm cloak for winter, and homely details about the movements of the little group of his friends immediately follow. All this shows with what a perfectly unforced courage Paul fronted his fate, and looked death in the eyes. The anticipation did not dull his interest in God's work in the world, as witness the warnings and exhortations of the context. It did not withdraw his sympathies from his companions. It did not hinder him from pursuing his studies and pursuits, nor from providing for small matters of daily convenience. If ever a man was free from any taint of fanaticism or morbid enthusiasm, it was this man waiting so calmly in his prison for his death.

There is great beauty and force in the expressions which he uses for death here. He will not soil his lips with its ugly name, but calls it an offering and a departure. There is a widespread unwillingness to say the word Death,' It falls on men's hearts like clods on a coffin. So all people and languages have adopted euphemisms for it, fair names which wrap silk round its dart and somewhat hide its face. But there are two opposite reasons for their use--terror and confidence. Some men dare not speak of death because they dread it so much, and try to put some kind of shield between themselves and the very thought of it, by calling it something less dreadful to them than itself. Some men, on the other hand, are familiar with the thought, and though it is solemn, it is not altogether repellent to them. Gazing on death with the thoughts and feelings which Jesus Christ has given them concerning it, they see it in new aspects, which take away much of its blackness. And so they do not feel inclined to use the ugly old name, but had rather call it by some which reflect the gentler aspect that it now wears to them. So sleep,' and rest' and the like are the names which have almost driven the other out of the New Testament--witness of the fact that in inmost reality Jesus Christ' has abolished death,' however the physical portion of it may still remain master of our bodies.

But looking for a moment at the specific metaphors used here, we have first, that of an offering, or more particularly of a drink offering, or libation, I am already being poured out.' No doubt the special reason for the selection of this figure here is Paul's anticipation of a violent death. The shedding of his blood was to be an offering poured out like some costly wine upon the altar, but the power of the figure reaches far beyond that special application of it. We may all make our deaths a sacrifice, an offering to God, for we may yield up our will to God's will, and so turn that last struggle into an act of worship and self surrender. When we recognise His hand, when we submit our wills to His purposes, when we live unto the Lord,' if we live, and die unto Him,' if we die, then Death will lose all its terror and most of its pain, and will become for us what it was to Paul, a true offering up of self in thankful worship. Nay, we may even say, that so we shall in a certain subordinate sense be made conformable unto His death' who committed His spirit into His Father's hands, and laid down His life, of His own will. The essential character and far-reaching effects of this sacrifice we cannot imitate, but we can so yield up our wills to God and leave life so willingly and trustfully as that death shall make our sacrifice complete.

Another more familiar and equally striking figure is next used, when Paul speaks of the time of his departure.' The thought is found in most tongues. Death is a going away, or, as Peter calls it (with a glance, possibly, at the special meaning of the word in the Old Testament, as well as at its use in the solemn statement of the theme of converse on the Mountain of Transfiguration), an Exodus. But the well-worn image receives new depth and sharpness of outline in Christianity. To those who have learned the meaning of Christ's resurrection, and feed their souls on the hopes which it warrants, Death is merely a change of place or state, an accident affecting locality, and little more. We have had plenty of changes before. Life has been one long series of departures. This is different from the others mainly in that it is the last, and that to go away from this visible and fleeting show, where we wander aliens among things which have no true kindred with us, is to go home, where there will be no more pulling up the tent-pegs, and toiling across the deserts in monotonous change. How strong is the conviction, spoken in this name for death, that the essential life lasts on quite unaltered through it all! How slight the else formidable thing is made! We may change climates, and for the stormy bleakness of life may have the long still days of heaven, but we do not change ourselves. We lose nothing worth keeping when we leave behind the body, as a dress not fitted for home, where we are going. We but travel one more stage, though it be the last, and part of it be in pitchy darkness. Some pass over it as in a fiery chariot, like Paul and many a martyr. Some have to toil through it with slow steps and bleeding feet and fainting heart; but all may have a Brother with them, and, holding His hand, may find that the journey is not so hard as they feared, and the home from which they shall remove no more, better than they hoped when they hoped the most.

II. We Have Here, Too, The Peaceful Look Backwards.

There is something very noteworthy in the threefold aspect under which his past life presents itself to the Apostle who is so soon to leave it. He thinks of it as a contest, as a race, as a stewardship. The first image suggests the tension of a long struggle with opposing wrestlers who have tried to throw him, but in vain. The world, both of men and things, has had to be grappled with and mastered. His own sinful nature and especially his animal nature has had to be kept under by sheer force, and every moment has been resistance to subtle omnipresent forces that have sought to thwart his aspirations and hamper his performances. His successes have had to be fought for, and everything that he has done has been done after a struggle. So is it with all noble life; so will it be to the end.

He thinks of life as a race. That speaks of continuous advance in one direction, and more emphatically still, of effort that sets the lungs panting and strains every muscle to the utmost. He thinks of it as a stewardship. He has kept the faith (whether by that word we are to understand the body of truth believed or the act of believing) as a sacred deposit committed to him, of which he has been a good steward, and which he is now ready to return to his Lord. There is much in these letters to Timothy about keeping treasures entrusted to one's care. Timothy is bid to keep that good thing which is committed to thee,' as Paul here declares that he has done. Nor is such guarding of a precious deposit confined to us stewards on earth, but the Apostle is sure that his loving Lord, to whom he has entrusted himself, will with like tenderness and carefulness keep that which he has committed unto Him against that day.' The confidence in that faithful Keeper made it possible for Paul to be faithful to his trust, and as a steward who was bound by all ties to his Lord, to guard His possessions and administer His affairs. Life was full of voices urging him to give up the faith. Bribes and threats, and his own sense-bound nature, and the constant whispers of the world had tempted him all along the road to fling it away as a worthless thing, but he had kept it safe; and now, nearing the end and the account, he can put his hand on the secret place near his heart where it lies, and feel that it is there, ready to be restored to his Lord, with the thankful confession, Thy pound hath gained ten pounds.'

So life looks to this man in his retrospect as mainly a field for struggle, effort, and fidelity. This world is not to be for us an enchanted garden of delights, any more than it should appear a dreary desert of disappointment and woe. But it should be to us mainly a palaestra, or gymnasium and exercising ground. You cannot expect many flowers or much grass in the place where men wrestle and run. We need not much mind though it be bare, if we can only stand firm on the hard earth, nor lament that there are so few delights to stay our eyes from the goal. We are here for serious work; let us not be too eager for pleasures that may hinder our efforts and weaken our vigour, but be content to lap up a hasty draught from the brooks by the way, and then on again to the fight.

Such a view of life makes it radiant and fair while it lasts, and makes the heart calm when the hour comes to leave it all behind. So thinking of the past, there may be a sense of not unwelcome lightening from a load of responsibility when we have got all the stress and strain of the conflict behind us, and have at any rate not been altogether beaten. We may feel like a captain who has brought his ship safe across the Atlantic, through foul weather and past many an iceberg, and gives a great sigh of relief as he hands over the charge to the pilot, who will take her across the harbour bar and bring her to her anchorage in the landlocked bay where no tempests rave any more for ever.

Prosaic theologians have sometimes wondered at the estimate which Paul here makes of his past services and faithfulness, but the wonder is surely unnecessary. It is very striking to notice the difference between his judgment of himself while he was still in the thick of the conflict, and now when he is nearing the end. Then one main hope which animated all his toils and nerved him for the sacrifice of life itself was that I might finish my course with joy.' Now in the quiet of his dungeon, that hope is fulfilled, and triumphant thoughts, like shining angels, keep him company in his solitude. Then he struggled, and wrestled, touched by the haunting fear lest after that he has preached to others he himself should be rejected. Now the dread has passed, and a meek hope stands by his side.

What is this change of feeling but an instance of what, thank God, we so often see, that at the end the heart, which has been bowed with fears and self-depreciation, is filled with peace! They who tremble most during the conflict are most likely to look back with solid satisfaction, while they who never knew a fear all along the course will often have them surging in upon their souls too late, and will see the past in a new lurid light, when they are powerless to change it. Blessed is the man who thus feareth always. At the end he will have hope. The past struggles are joyful in memory, as the mountain ranges, which were all black rock and white snow while we toiled up their inhospitable steeps, lie purple in the mellowing distance, and burn like fire as the sunset strikes their peaks. Many a wild winter's day has a fair, cloudless close, and lingering opal hues diffused through all the quiet sky. At eventide it shall be light.' Though we go all our lives mourning and timid, there may yet be granted us ere the end some vision of the true significance of these lives, and some humble hope that they have not been wholly in vain.

Such an estimate has nothing in common with self-complacency. It co-exists with a profound consciousness of many a sin, many a defeat, and much unfaithfulness. It belongs only to a man who, conscious of these, is looking for the mercy of the Lord Jesus Christ unto eternal life,' and is the direct result, not the antagonist, of lowly self-abasement, and contrite faith in Him by whom alone our stained selves and poor broken services can ever be acceptable. Let us learn too that the only life that bears being looked back upon is a life of Christian devotion and effort. It shows fairer when seen in the strange cross lights that come when we stand on the boundary of two worlds, with the white radiance of eternity beginning to master the vulgar oil lamps of earth, than when seen by these alone. All others have their shabbiness and their selfishness disclosed then. I remember once seeing a mob of revellers streaming out from a masked ball in a London theatre in the early morning sunlight; draggled and heavy-eyed, the rouge showing on the cheeks, and the shabby tawdriness of the foolish costumes pithessly revealed by the pure light. So will many a life look when the day dawns, and the wild riot ends in its unwelcome beams.

The one question for us all, then, will be, Have I lived for Christ, and by Him? Let it be the one question for us now, and let it be answered, Yes. Then we shall have at the last a calm confidence, equally far removed from presumption and from dread, which will let us look back on life with peace, though it be full of failures and sins, and forward with humble hope of the reward which we shall receive from His mercy.

III. The Climax Of All Is The Triumphant Look Forward.

Henceforth there is laid up for me a crown of righteousness.' In harmony with the images of the conflict and the race, the crown here is not the emblem of sovereignty, but of victory, as indeed is almost without exception the case in the New Testament. The idea of the royal dignity of Christians in the future is set forth rather under the emblem of association with Christ on His throne, while the wreath on their brows is the coronal of laurel, meed of mighty conquerors,' or the twine of leaves given to him who, panting, touched the goal. The reward, then, which is meant by the emblem, whatever be its essence, comes through effort and conflict. A man is not crowned, except he strive.'

That crown, according to other words of Scripture, consists of life,' or glory'--that is to say, the issue and outcome of believing service and faithful stewardship here is the possession of the true life, which stands in union with God, in measure so great, and in quality so wondrous that it lies on the pure locks of the victors like a flashing diadem, all ablaze with light in a hundred jewels. The completion and exaltation of our nature and characters by the illapse of life' so sovereign and transcendent that it is glory' is the consequence of all Christian effort here in the lower levels, where the natural life is always weakness and sometimes shame, and the spiritual life is at the best but a hidden glory and a struggling spark. There is no profit in seeking to gaze into that light of glory so as to discern the shapes of those who walk in it, or the elements of its lambent flames. Enough that in its gracious beauty transfigured souls move as in their native atmosphere. Enough that even our dim vision can see that they have for their companion One like unto the Son of Man.' it is Christ's own life which they share; it is Christ's own glory which irradiates them.

That crown is a crown of righteousness' in another sense from that in which it is a crown of life.' The latter expression indicates the material, if we may say so, of which it is woven, but the former rather points to the character to which it belongs or is given. Righteousness alone can receive that reward. It is not the struggle or the conflict which wins it, but the character evolved in the struggle, not the works of strenuous service, but the moral nature expressed in these. There is such a congruity between righteousness and the crown of life, that it can be laid on none other head but that of a righteous man, and if it could, all its amaranthine flowers would shrivel and fall when they touched an impure brow. It is, then, the crown of righteousness, as belonging by its very nature to such characters atone.

But whatever is the essential congruity between the character and the crown, we have to remember too that, according to this Apostle's constant teaching, the righteousness which clothes us in fair raiment, and has a natural right to the wreath of victory, is a gift, as truly as the crown itself, and is given to us all on condition of our simple trust in Jesus Christ. If we are to be found of Him in peace, without spot and blameless,' we must be found in Him, not having our own righteousness, but that which is ours through faith in Christ.' Toil and conflict and anxious desire to be true to our responsibilities will do much for a man, but they will not bring him that righteousness which brings down on the head the crown of life. We must trust to Christ to give us the righteousness in which we are justified, and to give us the righteousness by the working out of which in our life and character we are fitted for that great reward. He crowns our works and selves with exuberant and unmerited honours, but what he crowns is His own gift to us, and His great love must bestow both the righteousness and the crown.'

The crown is given at a time called by Paul at that day,' which is not the near day of his martyrdom, but that of His Lord's appearing. He does not speak of the fulness of the reward as being ready for him at death, but as being henceforth laid up for him in heaven.' So he looks forward beyond the grave. The immediate future after death was to his view a period of blessedness indeed, but not yet full. The state of the dead in Christ was a state of consciousness, a state of rest, a state of felicity, but also a state of expectation. To the full height of their present capacity they who sleep in Jesus are blessed, being still in His embrace, and their spirits pillowed on His heart, nor so sleeping that, like drowsy infants, they know not where they lie so safe, but only sleeping in so much as they rest from weariness, and have closed their eyes to the ceaseless turmoil of this fleeting world, and are lapped about for ever with the sweet, unbroken consciousness that they are present with the Lord.' What perfect repose, perfect fruition of all desires, perfect union with the perfect End and Object of all their being, perfect exemption from all sorrow, tumult, and sin can bring of blessedness, that they possess in over measure unfailingly. And, in addition, they still know the joy of hope, and have carried that jewel with them into another world, for they wait for the redemption of the body,' in the reception of which,' at that day,' their life will be filled up to a yet fuller measure, and gleam with a more lustrous glory.' Now they rest and wait. Then shall they be crowned.

Nor must self-absorbed thoughts be allowed to bound our anticipations of that future. It is no solitary blessedness to which Paul looked forward Alone in his dungeon, alone before his judge when no man stood by' him, soon to be alone in his martyrdom, he leaps up in spirit at the thought of the mighty crowd among whom he will stand in that day, on every head a crown, in every heart the same love to the Lord whose life is in them all and makes them all one. So we may cherish the hope of a social heaven. Man:s course begins in a garden, but it ends in a city. The final condition will be the perfection of human society. There all who love Christ will be drawn together, and old ties, broken for a little while here, be reknit in yet holier form, never to be sundered more.

Ah, friends, the all-important question for each of us is how may we have such a hope, like a great sunset light shining into the western windows of our souls? There is but one answer--Trust Christ. That is enough. Nothing else is. Is your life built on Jesus Christ? Are you trusting your salvation to Him? Are you giving Him your love and service? Does your life bear looking at to-day? Will it bear looking at in death? Will it bear His looking at in Judgment?

If you can humbly say, To me to live is Christ, then is it well. Living by Him we may fight and conquer, may win and obtain. Living by Him, we may be ready quietly to lie down when the time comes, and may have all the future filled with the blaze of a great hope that glows brighter as the darkness thickens. That peaceful hope will not leave us till consciousness fails, and then, when it has ceased to guide us, Christ Himself will lead us, scarcely knowing where we are, through the waters, and when we open our half-bewildered eyes in brief wonder, the first thing we see will be his welcoming smile, and His voice will say, as a tender surgeon might to a little child waking after an operation, It is all over.' We lift our hands wondering and find wreaths on our poor brows. We lift our eyes, and lo! all about us a crowned crowd of conquerors,

And with the morn those angel faces smileWhich we have loved long since, and lost awhile.'

MHCC: 2Ti 4:6-8

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

Matthew Henry: 2Ti 4:1-8

Observe, I. How awfully this charge is introduced (2Ti 4:1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, 1Co 9:16. To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee."2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Act 10:42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaniea signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, 2Ti 4:2-5. He is charged,

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

2. To urge what he preached, and to press it with all earnestness upon his hearers: " Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand, "Ecc 11:6. We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

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

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

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

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

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

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

III. The reasons to enforce the charge.

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

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, 2Ti 4:6. And,

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

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

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come,"says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry."The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Act 20:23. He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ēdē spendomai ; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

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

[2.] With what pleasure he looks back upon the life he had lived (2Ti 4:7): I have fought a good fight, I have finished my course, etc. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. " I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them."Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom 8:37. Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, " I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith."Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Act 20:24.

[3.] With what pleasure he looks forward to the life he was to live hereafter (2Ti 4:8): Henceforth there is laid up for me a crown of righteousness, etc. He had lost for Christ, but he was sure he should not lose by him, Phi 3:8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and will be our crown. God will give it as a righteous Judge, who will let none love by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb 9:26); they love to think of it; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the appearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb 9:28. We learn hence, First, The Lord is the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them; they have it not at present, for here they are but heirs; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for his appearing. Surely I come quickly. Amen, even so come, Lord Jesus.

Barclay: 2Ti 4:6-8

For Paul the end is very near and he knows it. When Erasmus was growing old, he said: "I am a veteran, and have earned my discharge, and must leave the fighting to younger men." Paul, the aged warrior, is laying down his arms that Timothy may take them up.

No passage in the New Testament is more full of vivid pictures than this.

"My life," says Paul, "has reached the point where it must be sacrificed." The word he uses for sacrifice is the verb spendesthai (4689) which literally means to pour out as a libation to the gods. Every Roman meal ended with a kind of sacrifice. A cup of wine was taken and was poured out (spendesthai, 4689) to the gods. It is as if Paul were saying: "The day is ended; it is time to rise and go; and my life must be poured out as a sacrifice to God." He did not think of himself as going to be executed; he thought of himself as going to offer his life to God. Ever since his conversion, he had offered everything to God--his money, his scholarship, his time, the vigour of his body, the acuteness of his mind, the devotion of his heart. Only life itself was left to offer, and gladly he was going to lay it down.

He goes on to say: "The time of my departure is at hand." The word (analusis, 359) he uses for departure is a vivid one. It has many a picture in it and each tells us something about leaving this life. (a) It is the word for unyoking an animal from the shafts of the cart or the plough. Death to Paul was rest from toil. As Spenser had it, ease after toil, port after stormy seas, death after life, are lovely things. (b) It is the word for loosening bonds or fetters. Death for Paul was a release. He was to exchange the confines of a Roman prison for the glorious liberty of the courts of heaven. © It is the word for loosening the ropes of a tent. For Paul it was time to strike camp again. Many a journey he had made across the roads of Asia Minor and of Europe. Now he was setting out on his last and greatest journey; he was taking the road that led to God. (d) It is the word for loosening the mooring-ropes of a ship. Many a time Paul had felt his ship leave the harbour for the deep waters. Now he is to launch out into the greatest deep of all, setting sail to cross the waters of death to arrive in the haven of eternity.

So then, for the Christian, death is laying down the burden in order to rest; it is laying aside the shackles in order to be free; it is striking camp in order to take up residence in the heavenly places; it is casting off the ropes which bind us to this world in order to set sail on the voyage which ends in the presence of God. Who then shall fear it?

Barclay: 2Ti 4:6-8

Paul goes on, still speaking in these vivid pictures of which he was such a master: "I have fought the good fight: I have completed the race: I have kept the faith." It is likely that he is not using different pictures from three different spheres of life, but one picture from the games.

(i) "I have fought the good fight." The word he uses for fight is agon (73), which is the word for a contest in the arena. When an athlete can really say that he has done his best, then, win or lose, there is a deep satisfaction in his heart. Paul has come to the end, and he knows that he has put up a good show. When his mother died, Barrie made a great claim. "I can look back," he said, "and I cannot see the smallest thing undone." There is no satisfaction in all the world like knowing that we have done our best.

(ii) "I have finished the race." It is easy to begin but hard to finish. The one thing necessary for life is staying-power, and that is what so many people lack. It was suggested to a certain very famous man that his biography should be written while he was still alive. He absolutely refused to give permission, and his reason was: "I have seen so many men fall out on the last lap." It is easy to wreck a noble life or a fine record by some closing folly. But it was Paul's claim that he had finished the race. There is a deep satisfaction in reaching the goal.

Perhaps the world's most famous race is the marathon. The Battle of Marathon was one of the decisive battles of the world. In it the Greeks met the Persians, and, if the Persians had conquered, the glory that was Greece would never have flowered upon the world. Against fearful odds the Greeks won the victory, and, after the battle, a Greek soldier ran all the way, day and night, to Athens with the news. Straight to the magistrates he ran. "Rejoice," he gasped, "we have conquered," and even as he delivered his message he fell dead. He had completed his course and done his work, and there is no finer way for any man to die.

(iii) "I have kept the faith." This phrase can have more than one meaning. If we are to keep the background of the games, it is this. The great games in Greece were the Olympics. To these came all the greatest athletes in the world. On the day before the games all the competitors met and took a solemn oath before the gods that they had done not less than ten months training and that they would not resort to any trickery to win. So Paul may be saying: "I have kept the rules: I have played the game." It would be a great thing to die knowing that we had never transgressed the rules of honour in the race of life.

But this phrase may have other meanings. It is also a business phrase. It was the regular Greek for: "I have kept the conditions of the contract; I have been true to my engagement." If Paul used it in that way, he meant that he had engaged himself to serve Christ and had stood by that engagement and never let his Master down. Further, it could mean: "I have kept my faith: I have never lost my confidence and my hope." If Paul used it in that way, he meant that through thick and thin, in freedom and in imprisonment, in all his perils by land and sea, and now in the very face of death, he had never lost his trust in Jesus Christ.

Paul goes on to say there is laid up for him the crown. In the games the greatest prize was the laurel wreath. With it the victor was crowned; and to wear it was the greatest honour which could come to any athlete. But this crown in a few short days would wither. Paul knew that there awaited him a crown which would never fade.

In this moment Paul is turning from the verdict of men to the verdict of God. He knew that in a very short time he would stand before the Roman judgment seat and that his trial could have only one end. He knew what Nero's verdict would be, but he also knew what God's verdict would be. The man whose life is dedicated to Christ is indifferent to the verdict of men. He cares not if they condemn him so long as he hears his Master's "Well done!"

Paul sounds still another note--this crown awaits not only him but all who wait with expectation for the coming of the King. It is as if he said to the young Timothy: "Timothy, my end is near: and I know that I go to my reward. If you follow in my steps, you will feel the same confidence and the same joy when the end comes to you." The joy of Paul is open to every man who also fights that fight and finishes the race and keeps the faith.

Constable: 2Ti 4:6-8

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

Paul revealed that he was about to die to impress on Timothy further the importance of remaining faithful to the Lord.

4:6 Paul believed that he would die very soon. He used two euphemistic expressions to describe his death. First, his life was presently being "poured out" as a sacrifice to God like the daily drink offerings in Judaism (Num. 15:1-10; cf. Num. 28:4-7; Phil. 2:17). Soon there would be nothing left. After the Jewish priest offered the lamb, ram, or bull in this ritual, he poured wine beside the altar. This was the last act in the sacrificial ceremony all of which symbolized the dedication of the believer to God in worship. The pouring out of the wine pictured the gradual ebbing away of Paul's life that had been a living sacrifice to God since the apostle's conversion.⁸⁷

Second, Paul was getting ready to depart this earth as a traveler leaves one country for another or as a soldier breaks camp. The apostle believed that Nero would not release him from prison but would execute him. Christian tradition confirms that Paul died as a martyr in Rome.⁸⁸

4:7 Paul used three more figures to describe his life as he reviewed it. The first two are athletic metaphors (cf. 2:5) describing a boxer or wrestler and a runner (cf. Acts 20:24). The third is that of a faithful steward who has kept (guarded) his charge (cf. 1 Cor. 4:2; Matt. 25:14-30; Luke 19:11-27).⁸⁹ Verses 6 and 7 constitute Paul's epitaph.

Paul probably meant that he had run in the most noble race of all, namely the ministry of the gospel, not that he had done his best in the contest.⁹⁰

4:8 Because he had been faithful Paul did not dread dying but looked forward to seeing His Lord. On the day of rewards for Christians (the judgment seat of Christ; 1:12, 18; 2 Cor. 5:10) Paul was confident that the Lord would give him a reward that was proper.

". . . Paul means the righteousness that God bestows (on the basis of faith), envisaged here as the reward for faithfulness to Christ."⁹¹

The "crown of righteousness" may be either the fullness of righteousness as a reward or some unspecified reward for righteous conduct on earth (cf. James 1:12; Rev. 2:10). This seems to be a metaphorical crown (i.e., a reward) rather than a literal material crown. This reward (victor's crown, Gr. stephanos) will go to all Christians like Paul who by the way they lived demonstrated a longing for the Lord's return. Not all Christians are anxious for the Lord to return since some know they need to change their way of living.

Clearly Paul was thinking of the judgment seat of Christ in verses 1-8. He referred to his Judge in verses 1 and 8. Note that it will be the righteous Judge who will bestow the crown of righteousness.

"An expectation of reward is also a recognition of God's grace. Those who anticipate reward will not be able to boast, Look at my accomplishments.' They should be able to offer praise to God by saying, Thank you, Lord, for what you have produced in me.' The very expectation of reward is an acknowledgment of God's grace."⁹²

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

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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