Verse 2

Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act 17:2, Act 17:18; Act 18:4, Act 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. EUSEBIUS [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Luk 4:17-22; Act 13:15-16). be instant--that is, urgent, earnest, in the whole work of the ministry. in season, out of season--that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [CHRYSOSTOM, Homily, 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Act 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it. reprove--"convict," "confute." with, &c.--Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (Ti2 2:24-25; Ti2 3:10) and teaching"; compare Ti2 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in Ti2 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [TITTMANN].

Verse 3

they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in the first instance, that creates priestcraft (Exo 32:1). to themselves--such as will suit their depraved tastes; populus vult decipi, et decipiatur--"the people wish to be deceived, so let them be deceived." "Like priest, like people" (Kg1 12:31; Hos 4:9). itching--like to hear teachers who give them mere pleasure (Act 17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [CICERO], who come as to a theater to hear what will delight their ears, not to learn [SENECA, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [SOUTH].

Verse 4

The ear brooks not what is opposed to the man's lusts. turned--Greek, "turned aside" (Ti1 1:6). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables (Jer 2:19). fables-- (Ti1 1:4).

Verse 5

I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [CALVIN]; follow my steps, inherit their result, and the honor of their end [ALFORD]. watch thou--literally, "with the wakefulness of one sober." in all things--on all occasions and under all circumstances (Tit 2:7). endure affliction--suffer hardships [ALFORD]. evangelist--a missionary bishop preacher, and teacher. make full proof of--fulfil in all its requirements, leaving nothing undone (Act 12:25; Rom 15:19; Col 4:17).

Verse 6

Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on Phi 2:17). A motive to stimulate Timothy to faithfulness--the departure and final blessedness of Paul; it is the end that crowns the work [BENGEL]. As the time of his departure was indicated to Peter, so to Paul (Pe2 1:14). my departure--literally, "loosing anchor" (see on Phi 1:23). Dissolution.

Verse 7

"I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (Ti1 6:12 [ALFORD]; Co1 9:24, &c.; Heb 12:1-2). kept the faith--the Christian faith committed to me as a believer and an apostle (compare Ti2 1:14; Rev 2:10; Rev 3:10).

Verse 8

a crown--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]. crown--a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare Pe1 5:4; Rev 2:10). of righteousness--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]. give--Greek, "shall award" in righteous requital as "Judge" (Act 17:31; Co2 5:10; Th2 1:6-7). in that day--not until His appearing (Ti2 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. me--individual appropriation. Greek, "not only to me." them that love--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, Ti2 4:10, "having loved this present world."

Verse 9

(Ti2 4:21; Ti2 1:4, Ti2 1:8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.

Verse 10

Demas--once a "fellow laborer" of Paul, along with Mark and Luke (Col 4:14; Plm 1:24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Mat 13:20-22). CHRYSOSTOM implies that Thessalonica was his home. Galatia--One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia." Titus--He must have therefore left Crete after "setting in order" the affairs of the churches there (Tit 1:5). Dalmatia--part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (Tit 3:12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (Ti2 4:21), though they had been afraid to stand by him at his trial (Ti2 4:16).

Verse 11

Take--Greek, "take up" on thy journey (Act 20:13-14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Col 4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey. he is profitable to me for the ministry--Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Act 15:37-40; Act 13:5, Act 13:13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare Plm 1:24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Plm 1:11).

Verse 12

And--Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare Tit 3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.

Verse 13

cloak . . . I left--probably obliged to leave it in a hurried departure from Troas. Carpus--a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [GAUSSEN]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (Joh 19:2). books--He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone. especially the parchments--containing perhaps some of his inspired Epistles themselves.

Verse 14

Alexander the coppersmith--or "smith" in general. Perhaps the same as the Alexander (see on Ti1 1:20) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by the Jews in the tumult at Ephesus (Act 19:33-34). reward--The oldest manuscripts read, "shall reward," or "requite him." Personal revenge certainly did not influence the apostle (Ti2 4:16, end).

Verse 15

our words--the arguments of us Christians for our common faith. Believers have a common cause.

Verse 16

At my first answer--that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Phi 1:1, Phi 1:7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [EUSEBIUS, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome. stood with me--Greek, "came forward with me" [ALFORD] as a friend and advocate. may it not be laid to their charge--The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Act 7:60).

Verse 17

the Lord--the more because men deserted me. stood with me--stronger than "came forward with me" (Greek, Ti2 4:16). strengthened--Greek, "put strength in me." by me--"through me"; through my means. One single occasion is often of the greatest moment. the preaching--"the Gospel proclamation." might be fully known--might be fully made (see on Ti2 4:5). that all the Gentiles--present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world. I was delivered out of the mouth of the lion--namely, Satan, the roaring, devouring lion (Luk 22:31; Pe1 5:8). I was prevented falling into his snare (Ti2 2:26; Psa 22:21; Pe2 2:9); Ti2 4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (Ti2 4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so ALFORD.

Verse 18

And the Lord shall, &c.--Hope draws its conclusions from the past to the future [BENGEL]. will preserve me--literally, "will save" (Psa 22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (Phi 3:20; Th1 1:10): He saves from evil; He gives good things. heavenly kingdom--Greek, "His kingdom which is a heavenly one." to whom, &c.--Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [BENGEL].

Verse 19

Prisca and Aquila-- (Act 18:2-3; Rom 16:3-4; Co1 16:19, written from Ephesus, where therefore Aquila and Priscilla must then have been). household of Onesiphorus--If he were dead at the time, the "household" would not have been called "the household of Onesiphorus." He was probably absent (see on Ti2 1:16).

Verse 20

In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Act 19:22, possibly the same Erastus as in Rom 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (Rom 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Act 20:4; Act 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (Ti2 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (Ti2 1:18). Paul had not the power of healing at will (Act 19:12), but as the Lord allowed him.

Verse 21

before winter--when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (Ti2 4:13). Pudens . . . Claudia--afterwards husband and wife (according to MARTIAL [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. TACITUS [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [TACITUS, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare Rom 16:13, Rufus, a Christian). Pudens in MARTIAL and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons. Linus--put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says CLEMENT, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.

Verse 22

Grace be with you--plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches. Next: Titus Introduction

Verse 1

I charge thee therefore before God,.... Whose word the Scriptures are, and by whom they are inspired; who had made Timothy an able minister of the New Testament, and to whom he was accountable for his ministry: and the Lord Jesus Christ; who is equal with God, and bestows ministerial gifts on men, and from whom Timothy had his; whose Gospel he preached; in whose cause he was embarked; and before whom he must appear, to give an account of his ministry, talents, and souls under his care: who shall judge the quick and the dead at his appearing and his kingdom; it is certain there will be a general judgment; the day is appointed, and Christ is ordained the Judge of all men; all judgment is committed to him, and he is ready to exercise it; for which he is abundantly qualified, being God omniscient and omnipotent; and which he will execute in the most righteous and impartial manner. The persons that will be judged by him are, "the quick and the dead"; by which are meant, not the different parts of men, their souls which are living and immortal, and their bodies which die and will be raised from the dead, though they will be judged in their whole persons; nor the different sorts of men, as good men, who are made alive by the Spirit and grace of God, and evil men, who are dead in trespasses and sins, and die in their sins; though this is a truth that God will judge both the righteous and the wicked: but rather by the "quick", are meant, such as will be found alive at Christ's coming; and by the "dead", such as having been dead, will be raised by him; and in short, the characters include all mentioned; who must all stand before the judgment seat of Christ. The time when this will be, is, at his appearing, and his kingdom; which may be considered as an hendyadis, expressive of one and the same thing; and so the Syriac version renders it, "at the revelation of his kingdom"; or as two things, the one as antecedent and preparatory to the other; the former refers to the appearance of Christ at the last day. He appeared frequently to the Old Testament saints in an human form; and he really appeared in human nature in the fulness of time; and after his resurrection to his apostles and others, and even after his ascension to some; and he appears in a spiritual manner to believers in all ages; but to them that look for him, he will appear a second time in person, in a most glorious manner: for the present he is received up into heaven, where he is as it were hid, and is unseen to corporeal eyes; but in his due time he will be manifested in his own and his Father's glory, and in the glory of his angels; and this appearance will be greatly to the advantage of the saints, who will then appear in glory, and be like him, and see him as he is, and hence they look for it, and love it; and at this time will be the judgment, and then will the kingdom of Christ take place. Christ has a kingdom now, and ever had, which is not of this world, but is of a spiritual nature; and which will be more manifest in that latter day, by the spread of the Gospel, the numerous instances of conversion, and the revival of powerful religion and godliness, which we commonly call the spiritual reign of Christ; but the kingdom here designed, is the personal reign of Christ, for a thousand years: at the beginning of which will be the judgment of the saints, who having the crown of righteousness given them by the Judge, will reign with him as kings and priests; and at the end of this period will be the judgment of the wicked. The charge made before these two divine Persons, God and his Son Jesus Christ, follows.

Verse 2

Preach the word,.... Either Christ the essential Word, who is the sum and substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation, the word of righteousness, peace, and reconciliation by Christ; which is to be preached, or published, in like manner as heralds proclaim the will of their princes; openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness: some copies read, "the word of God"; and the Ethiopic version, "his word"; that is, the word of Christ: be instant in season, out of season; that is, be constant and assiduous in the work of the ministry; be always and wholly in it, either preparing for it, or performing it; or doing those things which are annexed to it, or follow upon it; redeem time, and take every opportunity of dispensing the mysteries of grace, as a faithful steward of them; not only make use of the common and stated seasons for the ministration of the word and ordinances, but embrace every other that offers; make use not only of those seasons which may seem commodious and advantageous both to preacher and hearer, and promise usefulness and success, but even such as may seem incommodious and disadvantageous to flesh and blood; such as times of persecution and opposition; but none of these things should deter and move from the preaching of the Gospel. Several parts of the ministerial function to be insisted on and attended to are next mentioned, as being within the solemn charge given before God and Christ: reprove; errors, and men for their errors and heresies; make use of convincing arguments taken out of the Scriptures, which are profitable for reproof of this kind; and which reproof sometimes is to be given with sharpness, as the case requires, that men may be sound in the faith. Rebuke; or chide for sin; some privately, others more publicly, according to the nature and circumstances of the offence; some more gently, others more roughly, as is needful. Exhort; to all the duties of religion respecting God and man; to show love, and to do good works; to hold fast the profession of faith, and walk as becomes the Gospel of Christ; and to persevere in faith and holiness: or "comfort", as the word may be rendered; for as the ministers of the Gospel are in some cases to be "Boanergeses", sons of thunder, so other cases they should be Barnabases, sons of consolation; and comfort distressed minds, by preaching the comfortable doctrines of peace, pardon, righteousness and salvation by Jesus Christ: with all longsuffering: or patience. The success of the Gospel ministry should be patiently waited for as husbandmen do for the fruits of the earth. Those that give into error, and oppose themselves to the truth, should be instructed in meekness; and those who are overtaken in a fault should be gently rebuked, and restored in such a spirit; and every exhortation should be pressed as persons are able to bear it: and doctrine; in a way that is instructive and teaching, and in agreement with the doctrine of the Scriptures, which are profitable for that purpose.

Verse 3

For the time will come,.... This is a reason of the solemn charge above given: the time referred to was future, when the apostle wrote, but quickly came on; and the characters of it have appeared more or less in all ages since; and in none more than in ours: when they will not endure sound doctrine; the Gospel which contains the wholesome words of Christ, and is sound itself, having no corruption in it, and salutary in its effects to the souls of men; and yet such is the depravity of some men, both in principles and practice, that they cannot receive it, nor bear to hear it, turn their backs on it, express their indignation at it, and treat it not only with neglect, but with ridicule and contempt: but after their own lusts shall they heap to themselves teachers; not being content with the ministry of one man only, or of a few, though of their own sort; but must follow many, and have heaps of them; which seems to express not only the number of false teachers which they accumulate to themselves, but the confused and indiscreet choice they make of them; and that after their own lusts; choosing to hear such as either indulge them in their sinful lusts and pleasures; or are agreeable to their private corrupt sentiments, in opposition to the generally received doctrine of faith. It is a blessing to have pastors and teachers after God's heart, and who preach according to the word of God; these feed men with knowledge and understanding, Jer 3:15 but it is a curse upon a people, when they are left to choose teachers after their hearts' lusts: having itching ears; always desirous of new things, as the Athenians of old; or loving to have their ears scratched and tickled with smooth things; that are pleasing and agreeable to natural men, and carnal minds; as the purity of human nature, the power of man's free will, the excellency of his righteousness, and the merit of his works, and the like; see Isa 30:9. Now, this being the case, should not discourage, but rather animate the ministers of the Gospel to preach it; for should they desist, in all likelihood the Gospel would soon be gone.

Verse 4

And they shall turn away their ears from the truth,.... The solid truths of the Gospel, not being able to bear the hearing of them: and shall be turned unto fables; things idle, trifling, useless, and, unprofitable; and which are no better than old wives' fables; some respect may be had either to Jewish fables, or to the miraculous mythologies of the Gentiles, or of the Gnostics, and others: but in general, it includes everything that is vain, empty, and senseless; and this is to be considered as a just judgment upon them; that since they like not to retain the knowledge of the truth, but turn away their ears from it, God gives them up to a reprobate mind, a mind void of sense and judgment, to attend to things idle and fabulous.

Verse 5

But watch thou in all things,.... Relating to himself, his doctrine, and conversation; and to others, to feed the flock of God under his care, to know the state of them, and care for them; to give the time of night, and notice of approaching danger, and see the laws of Christ put in execution; either in allusion to shepherds, who watch over their flocks night and day; or to watchmen that are upon the walls of cities, or go about them; or to the priests and Levites in the temple: endure afflictions; the Alexandrian copy adds, "as a good soldier of Jesus Christ", as in Ti2 2:3 meaning reproaches and persecutions for the sake of the Gospel, from without, and all trials and exercises from within, through the infirmities and ill conduct of the saints themselves; all which are to be endured patiently, cheerfully, and courageously; so as not to be moved by them to desist from the work of the ministry: do the work of an evangelist; which may design either an officer, then in the church, distinct from apostles and prophets on the one hand, and pastors and teachers on the other; and was below the former, and above the latter; and was aiding and assisting to the apostles, and such an one Timothy may be thought to be: or it may intend a preacher of the Gospel in common; and to do the work of such an one is not to read lectures of morality, or to preach up justification and salvation by the works of the law; or to mix law and Gospel together, and confound them both; but to preach peace, pardon, righteousness, life, and salvation alone by Jesus Christ, and through the free grace of God: make full proof of thy ministry: the work of the ministry, which lies in preaching the Gospel, and administering ordinances, and doing all the duties belonging to it, which is to fulfil it, or discharge it; and which gives full proof of a man's being a true and faithful minister of the word; particularly when he diligently and constantly attends to his work; seeks not his own things, but the things of Christ; cheerfully and patiently suffers for Christ and his Gospel, and lives an agreeable life and conversation.

Verse 6

For I am now ready to be offered,.... Or poured out, as a libation, or a drink offering; or as the blood was poured out at the bottom of the altar; which is expressive of martyrdom, and shows that the apostle knew what death he should die; for which he was habitually ready; and this sacrifice of himself was not to atone for sin, his own, or others; Christ's death was the only sacrifice for sin, and that is a complete one, and needs no other to be added to it; but this was in the cause of Christ, and for the confirmation of the Gospel, and the faith of the saints in it: so covenants have been confirmed by libations or drink offerings of wine; and this was an offering acceptable unto God, in whose sight the death of his saints is precious; as the wine in the drink offering is said to cheer God, that is, to be acceptable to him: and the time of my departure is at hand; death is not an annihilation of man, neither of his body, nor of his soul; the one at death returns to dust, and the other to God that gave it; death is a dissolution of soul and body, or a dissolving of the union that is between them, and a resolution of the body into its first principles; hence the Syriac version renders it, "the time in which I shall be dissolved"; and the Vulgate Latin version, "the time of my resolution". Death analyzes men, and reduces them to their first original earth; it is a removing of persons from one place and state to another; from an house of clay, from this earthly house of our tabernacle, to an house not made with hands, eternal in the heavens, to everlasting habitations, and mansions in Christ's Father's house. This phrase, "a departure", is an easy representation of death, and supposes an existence after it; See Gill on Phi 1:23. Now there is a "time" for this; saints are not to continue here always; this is a state of pilgrimage, and a time of sojourning, and which is fixed and settled; the time for going out of this world, as well as for coming into it, is determined by God, beyond which there is no passing; the number of men's days, months, and years, is with him; and the apostle knew partly from his age, and partly from his situation, being in bonds at Rome, and it may be by divine revelation, that his time of removing out of this world was very near; and which he mentions, to stir up Timothy to diligence, since he would not have him long with him, to give him counsel and advice, to admonish him, or set him an example.

Verse 7

I have fought a good fight,.... The fight of faith; the same as in Ti1 6:10; see Gill on Ti1 6:10, I have finished my course, or race; the race of life set before him, his course of years; his days were extinct, the grave was ready for him, and he for that; his last sands were dropping, and he was just going the way of all flesh; or else he means the course of his ministry, which he desired to finish with joy, and was now finishing; Act 13:25 he was now got to the end of his line, to Rome, where he was to be a martyr for Christ, Act 23:11 so that he now concluded his work was done, and his warfare accomplished: I have kept the faith; by which he means, not so much the grace of faith, that was kept by Christ, the object, author, and finisher of it, and through his effectual grace and powerful intercession; but rather the profession of faith, which he had held fast without wavering; and chiefly the doctrine of faith, which was committed to his trust, which he had kept pure and incorrupt against all opposition; unless his faithfulness and integrity in the ministerial work should be thought rather to be intended; and which sense is favoured by the Syriac and Ethiopic versions, which render it, "I have kept my faith"; or have been faithful to my trust, as a good steward of the mysteries of God; not concealing and keeping back any thing that was profitable, but declaring the whole counsel of God; and now what remained for him was the crown of righteousness; and this he says for the comfort and encouragement and imitation of Timothy and others. The phrase seems to be Jewish; it is said (y) by the Jews, that he that does not keep the feast of unleavened bread, is as he who does not , "keep the faith of the holy blessed God". (y) Zohar in Exod. fol. 51. 2.

Verse 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 , "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. (z) Aristeae Hist. 72. Interpr. p. 91, Ed. Oxon.

Verse 9

Do thy diligence to come shortly unto me. From Ephesus, where Timothy was, to Rome, where the apostle was; and this request did not arise purely from a desire of seeing Timothy, as in Ti2 1:4 but rather because he had some things to say to him, relating to the care of the churches and the good of the interest of Christ, which he chose not to write with ink and paper; and he desires the rather that he would use diligence, and hasten his coming to him; partly because winter was coming on, when travelling would not be so safe and comfortable, Ti2 4:21 and partly because the time of his death was at hand, Ti2 4:7 and also because he was almost alone. and also because he was almost alone. 2 Timothy 4:10 ti2 4:10 ti2 4:10 ti2 4:10For Demas hath forsaken me,.... Of this person; see Gill on Col 4:14. It does not appear by what is said in this clause, and in the following, that he entirely apostatized; he might forsake the apostle, and yet not forsake Christ and his interest, or make shipwreck of faith and a good conscience: his faith might be right, though low, and his love sincere, though not fervent; and through a fear of persecution, and loss of life, he might be tempted to leave the apostle, and withdraw from Rome, for his own safety; which though it was far from being commendable in him, yet may be accounted for in this state of frailty and imperfection, consistent with the grace of God; and it should seem that he afterwards was delivered from this temptation, and returned to the apostle, Col 4:14 for when those epistles were written, both Timothy and Mark, who are here wrote for, Ti2 4:9 were with the apostle, Col 1:1 and Plm 1:1 and especially he ought to be thought very well of after all this, if Demas is only a contraction of Demetrius, and he is the same who is so much commended many years after this, in Jo3 1:12, having loved this present world, not the sins and corruptions of the world, the lust of the flesh, the lust of the eyes, and the pride of life; such a love is inconsistent with the love of the Father and the grace of God; nor an immoderate love of worldly substance, or of money, which is the root of all evil; but a love of life, or of a longer life in this present world; he was desirous of living longer in this world, and chose not to hazard his life by staying with the apostle, a prisoner at Rome; and therefore left him, and provided for his own safety and security: and is departed unto Thessalonica: which perhaps was his native country; and however he was at a sufficient distance from Rome, where he might judge himself safe; and if he was a worldly and earthly minded man, this was a fit place for him, being a place of trade and business: and this doubtless gave rise to a tradition, that he afterwards became a priest of the idol gods among the Thessalonians. Epiphanius (a) places him among the heretics Ebion and Cerinthus, as if he was one of them. Crescens to Galatia; he might not depart on the same account as Demas, but might be sent by the apostle to Galatia, to visit the churches there, to set things in order, and establish them in the faith, and bring an account of their state. Epiphanius (b), instead of Galatia, reads Gallia, or France; and so does Eusebius (c) and the Ethiopic version; and Jerom asserts, (d), that Crescens preached in France, and was there buried; though others say he was bishop of Chalcedon in Galatia, and put him among the seventy disciples; See Gill on Luk 10:1. The Syriac version calls him "Crispus", and the Arabic version "Priscus". Titus to Dalmatia; who Titus was is well known; the place he went to, Dalmatia, is a country in Europe, a part of Illyricum, where the apostle had preached; see Gill on Rom 15:19. Pliny says (e), that part of Pannonia, which lies to the Adriatic sea, was called Dalmatia; it had its name from Dalmius, a city in it. The Alexandrian copy reads "Dermatia". Here the apostle had doubtless been useful for the conversion of souls, and planting of churches, and therefore sent Titus thither, to assist them in their state and condition, and bring him an account of them. For in the "second" and "third" centuries we read of churches in Dalmatia; and likewise in the "fourth" century; for there were bishops from Dalmatia in the synod at Sardica; and in the "fifth" century, Glycerius was bishop of Salo, a city in this country; and in the "sixth" century, one Malchus was bishop of the Dalmatian church (f). (a) Contra Haeres, Haeres. 51. (b) lbid. (c) Hist. Eccl l. 3. c. 4. (d) Catalog. Script. Eccles. sect. 13. p. 90. (e) Nat. Hist. l. 3. c. 25. (f) Hist. Eccl. Magdeburg, cent. 2. c. 2. p. 4. cent. 3. c. 2. p. 4. cent. 4. c. 2. p. 6. c. 9. p. 425. cent. 5. c. 2. p. 7. cent 6. c. 2. p. 8.

Verse 10

Only Luke is with me,.... The beloved physician, who wrote the Gospel that bears his name, and "the Acts of the Apostles", and was a constant companion of Paul's in his travels and sufferings: take Mark, and bring him with thee; who might be at Ephesus, or somewhere in Timothy's way as he came to Rome. This seems to be the same with John Mark of Jerusalem, the son of Mary, the sister of Barnabas, and who was with Paul and Barnabas in their travels, and who parted from them at Pamphylia; on whose account, and for that reason, there was so great a difference between Paul and Barnabas, as to separate upon it; but now the apostle had entertained a better opinion of him, and was reconciled unto him, and was very desirous of his company and assistance; and which he had, Col 4:10. For he is profitable to me for the ministry; that is, of the Gospel, to assist in preaching it.

Verse 11

And Tychicus have I sent to Ephesus. To supply the place of Timothy, while he came to Rome, and continued there: so careful was the apostle of the church there, that they might not be without the ministry of the word during his absence; see Eph 6:20. . 2 Timothy 4:13 ti2 4:13 ti2 4:13 ti2 4:13The cloak that I left at Troas with Carpus,.... About the word here rendered a "cloak", interpreters are not agreed: some take it for a garment, and about this they differ; some would have it to be a dignified robe, such as the Roman consuls and senators of Rome wore; which is not likely, this being not suitable to the apostle's character, state, and circumstances. Others take it to be a courser and meaner garment, wore in cold and rainy weather, to preserve from the inclementencies of it; and winter now coming on, Ti2 4:21 the apostle sends for it; which he perhaps had left at Troas in the summer season, as he came: but others take it to be a kind of desk or scrutoire, to put papers in, or a chest for books, a book press; and so the Syriac version renders it; and which agrees with what follows. Jerom understands it of a book itself, of the Hebrew volume of the Pentateuch (g). Troas, where this cloak, or book press, or book was, was a city in Asia Minor, that stood upon, or near the same place where old Troy stood, and from whence it seems to have had its name, and lay in Timothy's way from Ephesus to Rome; See Gill on Act 16:8, Act 20:7 and as for Carpus, he was Paul's host when he was at Troas. Some make him to be first bishop of Laodicea, and then of Crete; he is reckoned among the seventy disciples, and is said to be bishop of Berytus in Thrace; See Gill on Luk 10:1. When thou comest, bring with thee; he would have him call for it at Troas as he came by, and bring it with him: and the books; that were in it, or were there, besides the Hebrew Pentateuch: the apostle was a great reader of books, of various sorts, both Gentile and Jewish, as appears by his citations out of the Heathen poets, and his acquaintance with Jewish records, Act 17:28. And though he was now grown old, and near his exit, yet was mindful and careful of his books, and desirous of having them to read; and herein set an example to Timothy and others, and enforced the exhortation he gave him, Ti1 4:13. But especially the parchments: which might contain his own writings he had a mind to revise before his death, and commit into the hands of proper persons; or some observations which he had made in his travels, concerning persons and things; though it is most likely that these were the books of the Old Testament, which were written on parchments, and rolled up together; and hence they are called the volume of the book; and these the apostle had a special regard for, that whatever was neglected, he desired that these might not, but be carefully brought unto him. (g) Epist. ad Damas. qu. 2. p. 12. Tom. 3.

Verse 12

Alexander the coppersmith did me much evil,.... This seems to be the same person that was at Ephesus in the tumult, when the apostle was there, Act 20:33 and whom he afterwards delivered to Satan, along with Hymenaeus, for blasphemy, Ti1 1:20. It was very likely he had lately been at Rome, though now returned to Ephesus, and had done great injury to the apostle's character, and had reproached and reviled him as a man of bad principles and practices; his business is mentioned, to distinguish him from any other of that name, and to show the insolence of the man, that though he was an illiterate person, and in such a mean station of life, yet took upon him to resist the apostle and his doctrine. The Lord reward him according to his works; which may be considered either as an imprecation upon him, as knowing him to be a wicked blasphemer, and a reprobate person; and which arose, not from private resentment, and on account of the private injury he had done to him; but from a pure zeal for the glory of God, and the honour of his name, without mingling his own spirit and passions with it: or as a prophecy, or declaration of what would be; and so the Alexandrian copy, and the Vulgate Latin and Syriac versions, read, "the Lord will render to him", &c.

Verse 13

Of whom be thou ware also,.... For he was now at Ephesus; and since he was such a malicious, ill natured, and troublesome person, as well as a blasphemer, an heretic, and had been delivered up to Satan, it was very advisable to shun his company, and have no conversation with him, and be upon the guard against him, that he might have no opportunity of doing hurt to him, or to the church at Ephesus: for he hath greatly withstood our words: or doctrines; the truths of the Gospel preached by Paul and Timothy, which he opposed himself to, and resisted with all his might, and endeavoured to confute and overthrow; and wherein he was deficient in argument, he made up with railing and blasphemy; and this was the true reason of the apostle's imprecations on him, and why he would have Timothy beware of him, and avoid him, and not the personal injury he had done him.

Verse 14

At my first answer no man stood with me,.... Meaning, that when he made his first defence against the charges laid unto him in one of the courts of judicature in Rome, no man appeared in his cause, to speak to his character, to be a witness for him, or plead his cause: but all men forsook me; all his friends, all that came with him from Judea, or from Asia; see Ti2 1:15 being timorous of coming into danger, and of the loss of their lives; as the disciples of Christ were, when he was apprehended, who all at that time forsook him and fled: I pray God that it may not be laid to their charge; that this sin may not be imputed to them, or they be punished for it, but that it might be pardoned; so differently does he express himself on the account of these, than on the account of the coppersmith; he sinning through malice, wilfully and obstinately, these through surprise, temptation, and weakness.

Verse 15

Notwithstanding the Lord stood with me,.... Either personally appearing to him, as in Act 23:11 or by the ministry of an angel, Act 27:23 or else by granting him his gracious presence, which was what Christ had not when he was forsaken by his disciples: the presence of God or Christ is more than all friends whatever, and is often enjoyed by the believer, when they drop him; and is a bulwark against all enemies and fears of them; if God is with him, and on his side, though friends fail, and enemies rage, he has nothing to fear: and strengthened me; inwardly with strength in his soul, with might in his inward man, unto all longsuffering with joyfulness: he was weak in himself, and could do nothing without Christ; Christ was his strength, in him it lay, and to him he looked for it; of which he often had experience, and now afresh; he strengthened him to plead his own cause, to make his defence without fear; he gave him presence of mind, boldness, courage, and intrepidity, freedom of thought and expression; and put it into his heart what he should say, and gave him a mouth and wisdom, which his adversaries could not resist. All which he takes notice of with thankfulness, admiring the divine goodness to him, and taking nothing to himself: and the end of this was, that by me the preaching might be fully known; that is, that the doctrine of the Gospel, preached by him, might be made fully known by him; as to the author and original of it, to be of God, and not of men; and as to the matter of it, to be spiritual, and not concerning the things of the world; and as to the effects and consequences of it, to have no tendency to raise sedition and disturbances in commonwealths, but, on the contrary, promote peace and love: and that all the Gentiles might hear; in Caesar's palace, or in the courts of judicature at Rome, and all over Rome, and from thence in other parts of the empire, what a Gospel it was that was preached by the apostle; and if not by his personal ministry, at least by his epistles he afterwards wrote in prison: however, the effect of his defence, the Lord being with him, and strengthening him, was his deliverance: and I was delivered out of the mouth of the lion; from death he was threatened with, which, like a lion, gaped upon him to devour him; or from Satan the roaring lion, who desired to have had him, and sought to have intimidated him, and brought him to have denied his Lord, to have deserted his cause, and blasphemed his name; or else from Nero the Roman emperor, so called from his power and fierceness. So Tiberius is called by Marsyas, Agrippa's freeman, when he brought the news of his death to his master (g); and Ahasuerus by Esther (h); and Nero himself is called a civil beast by Apollonius Tyanaeus (i); though some think that not Nero, but Helius, whom he had appointed governor in his room, he being at this time in Greece, is here meant, before whom Paul was tried, and out of whose hands he was delivered. (g) Joseph. Antiqu. l. 18. c. 7. sect. 10. (h) Apocryph. "Give me eloquent speech in my mouth before the lion: turn his heart to hate him that fighteth against us, that there may be an end of him, and of all that are likeminded to him:'' (Esther 14:13) (i) Philostrat. Vit. Apollon. l. 4. c. 12.

Verse 16

And the Lord shall deliver me from every evil work,.... From wicked and unreasonable men, and all their attempts upon him, and from all afflictions by them; not but that he expected afflictions as long as he was in the world, but he knew that God would support him under them; and in his own time and way deliver out of them; and at last entirely by death, when he should be no more attended with them; and from all the temptations of Satan, and his evil designs upon him, and from sin and iniquity; not that he expected to live free of Satan's temptations, or without sin, but he believed that he should be kept from sinking under the former, and from being under the dominion of the latter; and should not be left to deny his Lord, desert his cause, blaspheme his name, and apostatize from him: and will preserve me unto his heavenly kingdom, the ultimate glory and happiness of the saints in heaven; so called, both because of its nature and place, and to distinguish it from the church, which is Christ's kingdom in this world, though it is not of it; and from his personal reign with his saints on earth, for the space of a thousand years; whereas this will be for ever: and unto this the apostle believed he should be preserved, as all the saints will be, notwithstanding the persecutions of the world, the temptations of Satan, and their own corruptions; for they are secured in an everlasting covenant, and in the hands of Christ; and have not only angels to encamp about them, and salvation, as walls and bulwarks to them, but God himself is a wall of fire around them, and they are kept by his power unto salvation: and besides, this heavenly kingdom is prepared for them, and given to them; they are chosen to be heirs and possessors of it; they are called unto it, and Christ is gone to receive it in their name, to prepare it for them, and will come again and introduce them into it: to whom be glory for ever and ever, Amen: of the present deliverance, and of all others he had, or should receive, as well as of the provision of the heavenly kingdom for him, and of his preservation to it.

Verse 17

Salute Prisca and Aquila,.... The same with Priscilla and Aquila: and so the Complutensian edition, and some copies, read here; who were of the same occupation with the apostle, and with whom he wrought at Corinth, and whom he left at Ephesus; and who seem by this salutation to have continued there, Act 18:2. And the household of Onesiphorus: who also lived at Ephesus, and whose kindness to the apostle, when he was at Rome, is before mentioned, Ti2 1:16.

Verse 18

Erastus abode at Corinth,.... He was chamberlain of that city, Rom 16:23 who being sent along with Timothy into Macedonia, Act 19:22 very probably went from thence into Achaia, to Corinth, his native place, where he stayed. But Trophimus have I left at Miletum sick. Trophimus was an Asian, of the city of Ephesus, the same that is spoken of in Act 20:4. Some say he suffered martyrdom the same day the Apostle Paul did; but others say, that after that time he was bishop of Arles in France. This man went with the apostle into Asia, and from thence to Jerusalem, and came along with him in his voyage to Rome, but falling sick by the way, was left at Miletum. Some, instead of Miletum, would read Melita, that being the island Paul, and the ship's company, escaped to, when they were shipwrecked, Act 28:1 here it is supposed Trophimus was left sick. Others have observed, that there was a city called Miletus in the island of Crete, under which Paul sailed, Act 27:7, see footnote (j), and is the place intended; but there is no need to suppose either of these; no doubt Miletum, near to Ephesus, is meant; and as the apostle sailed by the coast of Asia, Act 27:7, on which shore Miletum was, there is no difficulty in supposing him put ashore there. The Alexandrian copy reads "Melotus". (j) Plin. l. 4. c. 12.

Verse 19

Do thy diligence to come before winter,.... When travelling would not be so safe and comfortable: the apostle consults Timothy's good, as well as his own advantage. Eubulus greeteth thee. Eusebius (k) makes mention of one of this name of Manganaea, who suffered martyrdom with one Adrian at Caesarea; but he cannot be thought to be the same with this, since he suffered in the times of Dioclesian. And Pudens, and Linus, and Claudia; the first of these is said to be a person of note at Rome, and of the senatorial order, and the father of two pious virgins, Praxis and Pudentiana. He is put among the seventy disciples; See Gill on Luk 10:1. Mention is made by Pliny the younger (l), of Servilius Pudens, a Roman; and Martial, a poet of those times, speaks (m) of the marriage of Pudens and Claudia, and of Aulus Pudens. Linus is said to be the first bishop of Rome after the martyrdom of Peter and Paul (n). Though some will have it, that he was bishop of Rome in the time of Peter, and that he and one Cletus were co-pastors with Peter; and Platina, who wrote the "Lives of the Popes", first makes Peter to consecrate Clement his successor, and to commend the chair, and the church of God, to him, and yet afterwards places Linus, and not Clement, as his immediate successor; yea, puts Cletus also before Clement; so much are the Papists at a loss about, and so little account can they give of the boasted succession of their popes from Peter, that they are not agreed about his immediate successor. This Linus is said to be born at Volterra in Tuscany, and to be of the family of the Moors, whose father was one Herculaneus, who sent him at twenty two years of age to Rome, for the sake of his studies; at which time, as is pretended, Peter came thither, by whom he was converted, and with whom he continued as a fellow helper in the Gospel. He is moreover said to be bishop of Rome ten years, (Platina says eleven,) three months, and twelve days, and to have suffered martyrdom under Saturninus the consul, whose daughter he had delivered from a diabolical possession, and was buried in the Vatican. He is reckoned among the seventy disciples of Christ, but very wrongly; See Gill on Luk 10:1. The name is a Latin one, and is often mentioned by Martial the poet. And Claudia is the name of a woman, very likely of considerable note. Some think she was the wife of Pudens, the same Martial speaks of, and is said to be a Briton. And all the brethren: that is, of the church of Rome, these all sent greeting to Timothy. (k) Eccl. Hist. l. 8. de Martyr. Palestin. c. 11. (l) L. 10. ep. 10. (m) Epigram. l. 4. ep. 10. 23. 1. 6. ep. 45. l. 7. ep. 10. (n) Iren. adv. Haeres. l. 3. c. 3. Euseb. Ec. Hist. l. 3. c. 2, 4. & l. 5. c. 6.

Verse 20

The Lord Jesus Christ be with thy spirit,.... To counsel and advise in every difficult matter; to comfort under every distress; to supply with all grace in every time of need; and to strengthen and fit for every part and branch of duty. Grace be with you, Amen: which is the apostle's common salutation in all epistles. The Syriac version renders it, "grace be with thee"; but the Greek copies read in the plural, "with you"; which shows that the epistle was designed for the use of the whole church, as well as of Timothy. The subscription follows, which is not in many ancient copies, and is not to be depended on. The second epistle unto Timotheus; so far is right; this is certainly the second epistle to Timothy: ordained the first bishop of the church of the Ephesians: this is omitted in the Syriac version; nor is it likely, much less certain, that he ever was bishop of Ephesus, or ordained as a bishop of any place, but was rather an evangelist, Ti2 4:5, was written from Rome: this is evident from his being a prisoner when he wrote it, Ti2 1:8. And yet in the Alexandrian copy it is said to be written from Laodicea: when Paul was brought before Nero the second time; but whether he was before Nero at all is a question, or only before a Roman governor or judge. Next: Titus Introduction

Verse 1

Observe, I. How awfully this charge is introduced (Ti2 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, Co1 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, Ti2 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, Co2 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 (Ti2 4:3, Ti2 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, Th2 2:11, Th2 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, Ti2 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 (Ti2 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 (Ti2 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.

Verse 9

Here are divers particular matters which Paul mentions to Timothy, now at the closing of the epistle. 1. He bids him hasten to him, if possible (Ti2 4:9): So thy diligence to come shortly to me. For Timothy was an evangelist, one who was not a fixed pastor of any one place, but attended the motions of the apostles, to build upon their foundation. Paul wanted Timothy's company and help; and the reason he gives is because several had left him (Ti2 4:10); one from an ill principle, namely, Demas, who abides under an ill name for it: Demas hath forsaken me, having loved this present world. He quitted Paul and his interest, either for fear of suffering (because Paul was now a prisoner, and he was afraid o coming into trouble upon his account) or being called off from his ministry by secular affairs, in which he entangled himself; his first love to Christ and his gospel was forsaken and forgotten, and he fell in love with the world. Note, Love to this present world is often the cause of apostasy from the truths and ways of Jesus Christ. He has gone off, has departed to Thessalonica, called thither perhaps by trade, or by some other worldly business. Crescens had gone one way and Titus another way. Luke however remained with Paul (Ti2 4:11, Ti2 4:12), and was not this enough? Paul did not think it so; he loved the company of his friends. 2. He speaks respectfully concerning Mark: He is profitable to me for the ministry. It is supposed that this Mark was he about whom Paul and Barnabas had contended, Act 15:39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. 3. Paul orders Timothy to come to him, bids him as he came through Troas to bring with him thence those things which he had left behind him there (Ti2 4:13), the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. It is probable that it was the habit Paul usually wore, a plain dress. Some read it, the roll of parchment I left at Troas; others, the desk that I left. Paul was guided by divine inspiration, and yet he would have his books with him. Whereas he had exhorted Timothy to give attendance to reading, so he did himself, though he was now ready to be offered. As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands. 4. He mentions Alexander, and the mischief that he had done him, Ti2 4:14, Ti2 4:15. This is he who is spoken of Act 19:33. It should seem, he had been a professor of the Christian religion, a forward professor, for he was there particularly maligned by the worshippers of Diana, and yet he did Paul much evil. Paul was in as much danger from false brethren (Co2 11:26) as from open enemies. Paul foretels that God would reckon with him. It is a prophetical denunciation of the just judgment of God that would befall him: The Lord will reward him according to his works. He cautions Timothy to take heed of him: "Of whom be thou aware also, that he do not, under pretence of friendship, betray thee to mischief." It is dangerous having any thing to do with those who would be enemies to such a man as Paul. Observe, (1.) Some who were once Paul's hearers and admirers did not give him reason to remember them with much pleasure; for one forsook him, and another did him much evil, and greatly withstood his words. Yet, (2.) At the same time he mentions some with pleasure; the badness of some did not make him forget the goodness of others; such as Timothy, Titus, Mark, and Luke. (3.) The apostle has left a brand on the names and memory of two persons; the one is Demas, who forsook him, having loved the present world, and the other is Alexander, who greatly withstood his words. (4.) God will reward evil-doers, particularly apostates, according to their works. (5.) Of such as are of Alexander's spirit and temper we should beware; for they will do us no good, but all the mischief that is in their power.

Verse 16

Here, I. He gives Timothy an account of his own present circumstances. 1. He had lately been called to appear before the emperor, upon his appeal to Caesar; and then no man stood with him (Ti2 4:16), to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom 1:8. But men are but men. The Christians at Rome were forward to go and meet him (Acts 28); but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, intimating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a distinction is put between sins of presumption and sins of infirmity. Alexander the coppersmith, who maliciously withstood Paul, he prays against: The Lord reward him according to his works; but respecting these Christians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends' forsaking him in a time of danger as well as in the opposition made by enemies: all forsook him. (2.) It was their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more excusable. Yet, (3.) God might lay it to their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge. 2. Notwithstanding this God stood by him (Ti2 4:17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobody to keep him in countenance, God made his face to shine. - That by me the preaching might be fully known, that is, "God brought me out from that difficulty that I might preach the gospel, which is my business." Nay, it should seem, that he might preach the gospel at that time; for Paul knew how to preach at the bar as well as in the pulpit. And that all the Gentiles might hear; the emperor himself and the great men who would never have heard Paul preach if he had not been brought before them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his experiences: "He that delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom." And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difficulty and danger, and his presence will more than supply every one's absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, etc. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever. Amen. II. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, Ti2 4:19. He mentions his leaving Trophimus sick at Miletum (Ti2 4:20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion. III. He hastens Timothy to come to him before winter (Ti2 4:21), because he longed to see him, and because in the winter the journey or voyage would be more dangerous. IV. He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of the heathen writers at this time mentions one Pudens and his wife Claudia, and says the Claudia was a Briton, whence some have gathered that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome. V. He concludes with a prayer, that the Lord Jesus would be with his spirit. We need no more to make us happy than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. And it is the best prayer we can put up for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself; as Stephen the proto-martyr prayed, Lord Jesus, receive my spirit, Act 7:59. "Lord Jesus, receive that spirit which thou hast been with while it was united to the body; do not now leave it in its separate state." Grace be with you. Amen. This was our apostle's token in every epistle; so he wrote. The grace of our Lord Jesus Christ be with you all. Amen, Th2 3:17, Th2 3:18. And if grace be with us here to convert and change us, to make us holy, to keep us humble, and to enable us to persevere to the end, glory will crown us hereafter: for the Lord is a sun, and a shield; the Lord will give grace and glory, and no good thing will he withhold from those that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee, Psa 84:11, Psa 84:12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.

Verse 1

4:1-8 Timothy stood in the presence of God and was to work in view of Jesus’ coming to judge and set up his Kingdom (see 1 Tim 5:21; 6:13-14). Christ’s appearing will bring cleansing (2 Tim 2:19), accountability (3:8-9), salvation, vindication, and reward (4:8, 18). See also 1 Cor 3:10-15; 4:4-5; 2 Cor 5:10.

4:1 judge the living and the dead: See Matt 25:31-46; Acts 10:42; Rom 14:7-12; Rev 20:11-15. • when he comes (literally his epiphany): See study note on 1 Tim 6:14; see also 2 Tim 1:10; 4:8; Titus 2:11-13; 3:4.

Verse 5

4:5-8 Paul effectively hands the mantle of leadership to Timothy (cp. Deut 31:7-8; 34:9; 2 Kgs 2:1-18).

4:5 This final charge summarizes what has been said before (1:6-14; 2:1-15, 24-26; 3:12).

Verse 6

4:6-8 Paul’s faithfulness, vindication, and reward are a model and a challenge to others—particularly Timothy—to follow Paul’s example after he is gone.

4:6 Paul pictures his death as a drink offering that is poured out . . . to God (see Exod 29:40-41; Lev 23:13; Num 28:7; Phil 2:17); this offering participates in Christ’s own sacrifice (see Col 1:24; see also Rom 12:1).

Verse 7

4:7 Paul had remained faithful to the trust that was committed to him (see study notes on 1:12; 1 Tim 6:20; cp. Acts 20:24). He had preserved the integrity of the Christian faith and wanted Timothy to follow his example (see 2 Tim 2:3-7; 1 Tim 1:18; 6:12; cp. Rom 15:30-31; 1 Cor 9:25-27; Heb 12:1; Jude 1:3).

Verse 8

4:8 Only one thing remained for Paul: the victor’s crown (see also Jas 1:12; 1 Pet 5:4; Rev 2:10; 3:11). • If we live expecting that Christ is indeed coming again, we can eagerly look forward to his appearing (see 1 Tim 6:14) to set up his kingdom (2 Tim 4:1). If we don’t follow Christ’s commands, we cannot look forward to his coming as Judge and King.

Verse 9

4:9 Paul makes explicit his summons for Timothy to come to Rome (see 1:4).

Verse 10

4:10 Demas: See Col 4:14; Phlm 1:24. • deserted: See also 2 Tim 4:16-17; cp. Ps 22:1; Mark 15:34. • Loving the things of this life contrasts with the anticipation of Christ’s glorious return (2 Tim 4:8). • Crescens is otherwise unknown; his and Titus’s absence seems to have heightened Paul’s isolation. • Titus was Paul’s effective and reliable co-worker. Perhaps he had gone to Dalmatia (northwest of modern-day Greece) on a mission for Paul.

Verse 11

4:11 Luke, the author of Luke and Acts, accompanied Paul in his journeys at various times. It is often supposed that Luke was with Paul as his physician (Col 4:14). Luke was the only one of Paul’s co-workers who was continuously present with him. Thus Paul wished for Timothy to come quickly. • Mark: Paul’s assessment that he will be helpful to me tells a story of forgiveness and redemption (see Acts 13:13; 15:36-40; see also Col 4:10; Phlm 1:24).

Verse 12

4:12 Tychicus was apparently a Greek (implied in Col 4:7-8, 10-11) from Asia Minor (see also Acts 20:4; Eph 6:21-22; Col 4:7-8; Titus 3:12). He was possibly going to Ephesus to deliver the present letter and take over for Timothy (assuming that Timothy was in Ephesus; see study notes on 2 Tim 4:13, 19).

Verse 13

4:13 Paul’s arrest and transfer to Rome apparently did not allow him to gather his things. • the coat: Winter was coming (4:21). • Carpus might have been Paul’s host in Troas. The reference to Troas implies that Timothy was still in Ephesus and would travel through Troas, a port town. • my books . . . my papers: These writings may have included Scriptures, personal notes, letters addressed to Paul, copies of Paul’s own letters, and other Christian and Jewish materials.

Verse 14

4:14 Alexander was a common name (cp. Mark 15:21; Acts 4:6; 19:33). Alexander the coppersmith was probably the same person as in 1 Tim 1:20. • did me much harm: Apparently he did more than merely oppose Paul’s teaching. Perhaps he had a hand in Paul’s arrest.

Verse 16

4:16 The first time I was brought before the judge: A Roman trial was divided between an initial, preliminary investigation and the trial proper. Paul was probably referring to the first of these. It could also refer to his first imprisonment in Rome (Acts 28; see 2 Timothy Book Introduction, “Date of Writing”). • Everyone abandoned me: See study note on 2 Tim 4:10.

Verse 17

4:17 so that I might preach the Good News: Paul had turned his defense in court into proclamation of the Good News—just as in his earlier experiences (Acts 22:1–24:27; 26:1-29; see also 2 Tim 2:9-10; Phil 1:12-14). • for all the Gentiles to hear: Paul sensed that he had completed his task (2 Tim 4:7-8). The Old Testament specifically anticipates the conversion of the nations (e.g., Ps 22:27-29). • from certain death (literally from the mouth of a lion): The lion is often a metaphor for enemies (see Pss 7:2; 35:17; cp. Dan 6; Heb 11:33). Here, it might refer to literal lions in the amphitheater, to the emperor, to the false teachers, or to Satan (1 Pet 5:8; cp. Ps 22:21).

Verse 18

4:18 God would continue to strengthen Paul and keep him strong in the faith (4:7) to the end of his life (see 1:12). • The Lord’s heavenly Kingdom contrasts with the earthly kingdom that was about to pass judgment on Paul (see also 4:1; 1 Cor 15:48-49; Heb 12:18-29). • All glory . . . Amen: Paul’s doxology in the face of execution expresses confidence that God’s glory will be upheld (cp. 1 Tim 1:17; 6:15-16). • to God (literally to him): The Greek suggests that this praise is ascribed to “the Lord” of the preceding sentence—namely, to Jesus (cp. Titus 2:13).

Verse 19

4:19-21 As in several of Paul’s epistles, the letter closes with greetings and final instructions (e.g., Rom 16:1-23; 1 Cor 16:19-21; 2 Cor 13:12).

4:19 Priscilla and Aquila had been in Ephesus (Acts 18:26; 1 Cor 16:19) and were probably there at this time. They had also lived in Rome (Acts 18:2; Rom 16:3), where Paul currently was. This might imply that Timothy was still in Ephesus (see 1 Tim 1:3). • Paul appreciatively mentions Onesiphorus in 2 Tim 1:16 as having ministered to him in prison.

Verse 20

4:20 Erastus was a resident of Corinth (Acts 19:22; Rom 16:23). Modern excavations have found an inscription at Corinth mentioning an Erastus who was the city treasurer; he was probably the same man. • Trophimus (Acts 20:4; 21:29) was an Ephesian associated with Tychicus (2 Tim 4:12).

Verse 21

4:21 before winter: Paul was probably concerned there would be an extended delay if Timothy missed this chance to travel in the fall (see 1:4; 4:9). Winter closed travel across the Adriatic Sea from November to March (see Acts 27:12). Paul might also have been concerned to receive his coat (2 Tim 4:13) for the unheated prison. Eubulus is not mentioned elsewhere in the New Testament, but he was obviously well known to Timothy. • Pudens was a name used in upper class families. • Eusebius and Irenaeus later identified Linus as the first bishop of Rome. • Claudia is not mentioned elsewhere in the New Testament. • brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female.

Verse 22

4:22 The precise phrasing here is unique, perhaps to emphasize what had already been said in 1:6-8; 2:1 (cp. Gal 6:18; Phil 4:23; Phlm 1:25). • with all of you: This letter would be read publicly.