2 Timothy 4

“THE SECOND EPISTLE TO TIMOTHY”

Chapter Four IN THIS CHAPTER

1. To see the need for diligence in preaching the word of God

2. To note the satisfaction Paul had in looking back over his service to Christ, and the confidence he possessed as he looked forward to the Judgment Day and the heavenly kingdom

SUMMARY The final chapter begins with a charge for Timothy to preach the word at all times. The time was coming when people would not listen to sound doctrine, but instead follow teachers who would tell what they wanted to hear. Timothy was therefore to be watchful, to endure what afflictions might come his way, and to do the work as an evangelist as he fulfilled his ministry (2 Timothy 4:1-5).

Knowing that his own end was near, Paul expresses personal satisfaction that he has fought the good fight, finished the race, and kept the faith. He is confident that there is laid up for him that crown of righteousness which the Lord will give to all who have loved His appearing (2 Timothy 4:6-8).

Timothy is then told to be diligent to come quickly. Only Luke is with Paul as he writes, for Demas has forsaken him and others have left to go to other places. Requests are made, one related to getting Mark and bringing him along, followed by a warning about Alexander the coppersmith. A reference is made concerning those who forsook Paul at his first defense, for whom Paul prays it might not be charged against them. During that time the Lord stood by Paul, and he is confident that the Lord would deliver him from every evil work and preserve him for the heavenly kingdom (2 Timothy 4:9-18).

Timothy is then asked to relay greetings to Paul’s dear friends. Brief references are made to Erastus and Trophimus, followed by a plea for Timothy to come before winter. Finally, Paul sends greetings from various brethren and closes the letter with a prayer that the Lord will be with Timothy (2 Timothy 4:19-22).

OUTLINE I. TO PREACH THE WORD (2 Timothy 4:1-5) A. A SOLEMN CHARGE (2 Timothy 4:1-2)1. Before God and the Lord Jesus Christ (2 Timothy 4:1) a. Who will judge the living and the dead b. At His appearing and His kingdom 2. To preach the word! (2 Timothy 4:2) a. Be ready in season and out of season b. Convince, rebuke, exhort c. With all longsuffering and teaching

B. THE REASON FOR THIS CHARGE (2 Timothy 4:3-4)1. The time is coming when people will not endure sound doctrine (2 Timothy 4:3) a. According to their own desires they will heap up for themselves teachers b. For they will have itching ears 2. They will turn their ears away from the truth, and be turned aside to fables (2 Timothy 4:4)

C. RELATED (2 Timothy 4:5)1. Be watchful in all things 2. Endure afflictions 3. Do the work of an evangelist 4. Fulfill your ministry

II. TO COME QUICKLY (2 Timothy 4:6-18) A. HIS TIME IS COMING TO AN END (2 Timothy 4:6-8)1. Already being poured out like a drink offering, his departure is at hand (2 Timothy 4:6) 2. Expressions of his faithfulness (2 Timothy 4:7) a. He has fought the good fight b. He has finished the race c. He has kept the faith 3. His confidence concerning the future (2 Timothy 4:8) a. A crown of righteousness is laid up for him b. Which will be given by the Lord, the righteous Judge

1. Given to him on that Day (of judgment)
2. Given to all who have loved His appearing

B. A PLEA TO COME QUICKLY (2 Timothy 4:9-16)1. For Demas has forsaken him, having loved this present world (2 Timothy 4:9-10 a) 2. Crescens and Titus have left, having gone to various places (2 Timothy 4:10 b) 3. Only Luke is with him (2 Timothy 4:11 a) 4. Bring Mark, for he is useful to Paul for ministry (2 Timothy 4:11 b) 5. Tychicus has been sent to Ephesus (2 Timothy 4:12) 6. Bring the cloak and the books, especially the parchments (2 Timothy 4:13) 7. A warning against Alexander the coppersmith (2 Timothy 4:14-15) 8. He was forsaken at his first defense, but prays it will not be charged against them (2 Timothy 4:16)

C. THE OF THE LORD (2 Timothy 4:17-18)1. The Lord stood with him and strengthened him (2 Timothy 4:17) a. So that the message was preached fully by him to the Gentiles b. And he was delivered out of the mouth of the lion 2. The Lord will deliver and preserve him (2 Timothy 4:18) a. Deliver him from every evil work b. Preserve him for His heavenly kingdom – For which glory belongs to the Lord!

III. REMARKS (2 Timothy 4:19-22) A. AND FINAL (2 Timothy 4:19-21)1. Greet Prisca and Aquila, and the household of Onesiphorus (2 Timothy 4:19) 2. Erastus stayed in Corinth, Trophimus was left sick in Miletus (2 Timothy 4:20) 3. Timothy is to do his best to come before winter (2 Timothy 4:21 a) 4. Greetings from Eubulus, Pudens, Linus, Claudia, and all the brethren (2 Timothy 4:21 b)

B. (2 Timothy 4:22)1. The Lord Jesus Christ be with his spirit 2. Grace be with him. Amen.

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Exhortation to preach the word (2 Timothy 4:1-5)

• Exhortation to come quickly (2 Timothy 4:6-18)
• Concluding remarks (2 Timothy 4:19-22)

2. When will Jesus judge the living and the dead? (2 Timothy 4:1)- At His appearing and His kingdom

3. How was Timothy to carry out the charge to preach the word? (2 Timothy 4:2)- Be ready at all times

• Convince, rebuke, exhort, with all longsuffering and teaching

4. What would some people not endure? What will they do instead? (2 Timothy 4:3)- Sound doctrine

• According to their own desires they will heap up for themselves teachers

5. What will they turn away from? What will they be turned aside to? (2 Timothy 4:4)- The truth

• Fables

6. What four-fold exhortation is given to Timothy in view of such things to come? (2 Timothy 4:5)- Be watchful in all things

• Endure afflictions
• Do the work of an evangelist
• Fulfill his ministry

7. What did Paul know was drawing near? (2 Timothy 4:6)- The time of his departure

8. What three phrases does Paul use to describe his life as a Christian? (2 Timothy 4:7)- I have fought the good fight

• I have finished the race
• I have kept the faith

9. What did Paul expect to receive from the Lord? Who else would receive it? (2 Timothy 4:8)- The crown of righteousness

• All who have loved His appearing

10. What does Paul ask of Timothy? (2 Timothy 4:9)- Come to him quickly

11. Who had forsaken Paul, and why? (2 Timothy 4:10)- Demas, because he loved this present world

12. Who alone was with Paul when he wrote this epistle? (2 Timothy 4:11)- Luke 13) Why did Paul want Timothy to get Mark and bring him with him? (2 Timothy 4:11)- He was useful to Paul for service

13. What else did Paul want Timothy to bring? (2 Timothy 4:13)- A cloak left at Troas, some books and parchments

14. Of whom did Paul warn Timothy to beware? (2 Timothy 4:14-15)- Alexander the coppersmith

15. What did Paul desire for those who had forsook him at his first defense? (2 Timothy 4:16)- That it not be charged against them

16. Who stood with Paul during his first defense and strengthened him? (2 Timothy 4:17)- The Lord

17. What two things was Paul confident the Lord would do for him? (2 Timothy 4:18)- Deliver him from every evil work

• Preserve him for His heavenly kingdom

19. Who did Paul want Timothy to greet for him? (2 Timothy 4:19)- Prisca and Aquila, and the household of Onesiphorus

20. When did Paul want Timothy to come? (2 Timothy 4:21)- Before winter

21. Who sent greetings to Timothy by way of Paul? (2 Timothy 4:21)- Eubulus, Pudens, Linus, Claudia, and all the brethren

22. What did Paul pray for in behalf of Timothy as he closed this letter? (2 Timothy 4:22)- The Lord Jesus Christ be with his spirit

• Grace be with him

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Exegesis of 2nd Timothy Chapter 4 (2 Timothy 4:1) Paul says, “I charge thee therefore.” Paul’s final charge to the young pastor, Timothy, the one upon whose shoulders he is now placing the responsibility for the care of all the churches and the leadership in maintaining the Faith once for all delivered to the saints, is given in view of the spiritual declension and departure from true doctrine which had even then already set in, and which in the last days would come to a head. The Greek word translated “charge” is diamarturomai. In pagan Greek it was used to call the gods and men to witness. It was used in such an expression as, “I adjure thee.” Timothy had splendid moral and spiritual qualities. But he lacked the dogged perseverance and tremendous moral courage of the great apostle. Hence this strong word.

The word translated “before,” is enτpion, and is a compound of a number of Greek words which together mean, “one who is in sight.” It was used in such expressions as, “the case will be drawn up against you in the court at Heracleopolis in the presence of,” “deliver’ personally,” “I gave notice in person.” It is used of one who does or says something in the presence of someone else, and does it with the consciousness that that one has him in sight and mind. Paul delivered this solemn charge to Timothy, conscious of the fact that he was doing so in the sight of God, and he wished Timothy to ever so regard the charge. The expression, “God, and the Lord Jesus Christ” is in a construction in Greek which requires us to understand that the word “God” and the names “Lord Jesus Christ” refer to the same person. The translation should read, “our God, even Christ Jesus,” the word “Lord” not appearing in the best Greek texts. This gives us an insight into the Pauline attitude towards the deity of the Lord Jesus. He emphasizes the fact here, and in a way in which to defend it against both the heresies of the day and the cult of the Caesar, both of which were opposed to the doctrine of the deity of our Lord. Thus, the departing apostle leaves with his young understudy, an indelible impression of the basic and large place which the deity of our Lord should occupy in our Christian teaching and preaching. The Lord Jesus is described as One “who shall judge the quick and the dead.” “Shall” is mellτ, “to be about” to do something. The word is used of someone who is on the point of doing something, and in Scripture, of those things which will come to pass by fixed necessity or divine appointment. Paul was living in the expectation of the imminent return of the Lord. “Judge” is from a construction which speaks of action going on. Thus, the various judgments are in the apostle’s mind, the judgment of the Church, of the Nations, and that of the Great White Throne, a series of judgments, not one judgment. The word “quick” (zaτ) has changed its meaning in the years since the Authorized Version was translated. Today it means “fast, swift.” Then it meant “alive.” The words, “appearing” (epiphaneia) and “kingdom” (basileia), are in a construction which shows the thing by which a person adjures another. For instance, Mark 5:7 <> has, “I adjure thee by God.” Paul solemnly charged Timothy by the appearing and the kingdom of the Lord Jesus. The Greek word translated “appearing” means “to appear or become visible.” It was often used by the Greeks of a glorious manifestation of the gods, and especially of their advent to help. It is used of the first Advent in 2 Timothy 1:10 <>, here of the second. Thus the aged apostle, expecting martyrdom, puts upon the shoulders of Timothy, the great responsibility which he himself had carried these many years, and solemnly charges him in the presence of God, even the Lord Jesus, and by His glorious appearing and kingdom. Translation: I solemnly charge you as one who is living in the presence of our God, even Christ Jesus, the One who is on the point of judging the living and the dead, I solemnly charge you as not only living in His presence, but also by His appearing and His kingdom.(2 Timothy 4:2) The charge is to preach the Word. The English word “preach” brings to our mind at once the picture of the ordained clergyman standing in his pulpit on the Lord’s Day ministering the Word. But the Greek word here (kηrussτ) left quite a different impression with Timothy. At once it called to his mind the Imperial Herald, spokesman of the Emperor, proclaiming in a formal, grave, and authoritative manner which must be listened to, the message which the Emperor gave him to announce. It brought before him the picture of the town official who would make a proclamation in a public gathering. The word is in a construction which makes it a summary command to be obeyed at once.

It is a sharp command as in military language. This should be the pattern for the preacher today. His preaching should be characterized by that dignity which comes from the consciousness of the fact that he is an official herald of the King of kings. It should be accompanied by that note of authority which will command the respect, careful attention, and proper reaction of the listeners. There is no place for clowning in the pulpit of Jesus Christ. Timothy is to preach the Word. The word “Word” here refers to the whole body of revealed truth, as will be seen by comparing this passage with 1 Thessalonians 1:6 <> and Galatians 6:6 <>. The preacher must present, not book reviews, not politics, not economics, not current topics of the day, not a philosophy of life denying the Bible and based upon unproven theories of science, but the Word. The preacher as a herald cannot choose his message. He is given a message to proclaim by his Sovereign. If he will not proclaim that, let him step down from his exalted position. He is to be instant in season and out of season in this proclamation. The words, “be instant” are from a word which means “to stand by, be present, to be at hand, to be ready” (epistηmi). The exhortation is for the preacher to hold himself in constant readiness to proclaim the Word. The words, “in season,” are from a word which means “opportune” (eukairτs), “out of season,” from a word which means “inopportune” (akairτs). The preacher is to proclaim the Word when the time is auspicious, favorable, opportune, and also when the circumstances seem unfavorable. So few times are still available for preaching that the preacher must take every chance he has to preach the Word. There is no closed season for preaching. In his preaching he is to include reproof and rebuke. The Greek word translated “reprove” (elegchτ), speaks of a rebuke which results in the person’s confession of his guilt, or if not his confession, in his conviction of sin. The preacher is to deal with sin, both in the lives of his unsaved hearers and in those of the saints to whom he ministers, and he is to do it in no uncertain tones. The word “sin” is not enough in the vocabulary of our preaching today. And as he deals with the sin that confronts him as he preaches, he is to expect results, the salvation of the lost and the sanctification of the saints. The word “rebuke” (epitimaτ) refers to a rebuke which does not bring the one rebuked to a conviction of any fault on his part. It might be because the one rebuked is innocent of the charge, or that he is guilty but refuses to acknowledge his guilt. This word implies a sharp, severe rebuke with possibly a suggestion in some cases, of impending penalty. Even where the preacher has experienced failure after failure in bringing sinners or saints to forsake their sin, or where there seems little hope of so doing, yet he is to sharply rebuke sin. He has discharged his duty, and the responsibility is upon his hearers to deal with the sin in their lives. Not only is he to speak in stern language against sin, but he is to exhort. The word “exhort” (parakaleτ) has in it the ideas of “please, I beg of you, I urge you.” Thus, there is to be a mingling of severity and gentleness in his preaching. He is to exhort with all longsuffering and doctrine. The word “longsuffering” (makrothumia) speaks of that temper which does not easily succumb under suffering, of that self-restraint which does not hastily retaliate a wrong. The word “doctrine” (didachη) is in the Greek, literally, “teaching.” It speaks of instruction. Vincent says in this connection: “Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such is to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth.” Calvin says: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave . . . make no headway because they build without a foundation.” Or, as Vincent says, “Men will not be won to the truth by scolding,” and then quotes another as saying, “They should understand what they hear, and learn to perceive why they are rebuked.” Translation: Make a public proclamation of the Word with such formality, gravity, and authority as must be heeded. Hold yourself in readiness for this proclamation when opportunity presents itself and when it does not; reprove so as to bring forth conviction and confession of guilt; rebuke sharply, severely, and with a suggestion of impending penalty. Pleadingly exhort, doing all this with that utmost self-restraint which does not hastily retaliate a wrong, and accompany this exhortation with the most painstaking instruction.(2 Timothy 4:3-4) The exhortation to proclaim the Word is given in view of the coming defection from the Faith once for all delivered to the saints. The word “endure” (anechτ) means literally, “to hold one’s self upright or firm against a person or thing.” It is a perfect description of the Modernist and his following today. The Greek word translated “sound” (hugiainτ), has the idea of ‘healthy, wholesome." The word “doctrine” (dida-skalia, teaching), is preceded by the definite article. It is Paul’s system of doctrine to which reference is made, the Pauline theology. “After” is from a preposition whose root meaning is “down” (kata).

It speaks of domination. “Lusts” is in the Greek, epithumia, “cravings.” These who set themselves against Pauline theology are dominated by their own private, personal cravings. Those cravings consist of the desire for personal gratification.

They, having itching ears, heap to themselves teachers. The Greek makes it clear that the itching ears belong to the people. The word “heap” (episτreuτ) means “to accumulate in piles.” It speaks of the crowd electing teachers en masse, an indiscriminate multitude of teachers. These teachers give the people what they want, not what they need. The word “itch” (knηthτ) in its active verb form means “to scratch, to tickle, to make to itch,” in the passive, “to itch.” It describes that person who desires to hear for mere gratification, like the Greeks at Athens who spent their time in nothing else but either to tell or to hear, not some new thing, but some newer thing (Acts 17:21 <>). The comparative form of the adjective is used here, not the positive.

Ernest Gordon, commenting on this verse says: “Hardly has the latest novelty been toyed with, than it is cast aside as stale and frayed, and a newer is sought. One has here the volatile spirit of the Greek city, so in contrast with the gravity and poise of the Christian spirit, engaged with eternal things.” Such is the spirit of Modernism with its teachings of the divinity of mankind, and the relativity of truth, its rejection of the doctrine of total depravity, the sacrificial atonement, the resurrection, and the need of the new birth, catering to the desires of a fallen race.

It gratifies man’s pride. It soothes his troubled conscience. The desire for the gratification of one’s cravings is insatiable, and is increased or aggravated by having that desire satisfied. Hence the heaping to themselves of teachers. The words “turn away” (apostrephτ), carry the idea of “averting.” That is, those who follow these heretics, not only turn away their ears from the truth, but see to it that their ears are always in such a position that they will never come in contact with the truth, like a country windmill whose owner has turned its vanes so that they will not catch the wind. Notice the active voice of the verb “turn away,” and the passive voice of the verb “shall be turned.” The first named action is performed by the people themselves, while in the case of the second one, they are acted upon by an outside force. The second occurrence of the word “turn” is from a verb (ektrepτ) which means “to turn or twist out.” In a medical sense it means, “to wrench out of its proper place,” as of the limbs. It is used of a dislocated arm, for instance. When people avert their ears from the truth, they lay themselves open to every Satanic influence, and are easily turned aside to error. Instead of being in correct adjustment to the truth, namely, that of seeking it for the purpose of appropriating it, these people have put themselves out of adjustment and have been consequently wrenched out of place.

They have become dislocated, put out of joint. Like a dislocated arm which has no freedom of action, they have given themselves over to a delusion which incapacitates them for any independent thinking along religious lines which they might do for themselves. They are in much the same condition as those under the reign of the Beast who, because they refuse to receive the love of the truth, are the victims of a strong delusion (2 Thessalonians 2:10-11 <>). The word “fable” (muthos) is from a Greek word which refers to fiction as opposed to fact. And surely, the teachings of Modernism are fictional as to their nature, for they have a theoretical basis, the unproved hypotheses of science, naturalism and evolution. Translation: For the time will come when they will not endure our wholesome doctrine, in that they will hold themselves firm against it, but, dominated by their own personal cravings, they, having ears that desire merely to be gratified, gather to themselves an accumulation of teachers. In fact, from the truth they shall avert the ear, and (as a result) they shall receive a moral twist which will cause them to believe that which is fictitious.(2 Timothy 4:5) In view of this sad condition in the visible church, Timothy is exhorted by the great apostle to do four things in connection with his proclamation of the Word. First, he is to watch in all things. “Watch” is from a Greek word (nηphτ) which has the following meanings, “to be in a sober mood, to be calm and collected in spirit, to be temperate, dispassionate, circumspect, alert.” All these would pass through the mind of Timothy as he meditated upon Paul’s Greek. Second, the pastor is to endure afflictions. “Endure afflictions” is kakopatheτ, “to suffer evils, hardships, troubles.” The verb is aorist imperative. It is a sharp command given with military snap and curt-ness. Timothy needed just that.

He was not cast in a heroic mold. How we in the ministry of the Word need that injunction today. What “softies” we sometimes are, afraid to come out clearly in our proclamation of the truth and our stand as to false doctrine, fearing the ostracism of our fellows, the ecclesiastical displeasure of our superiors, or the cutting off of our immediate financial income. I would rather walk a lonely road with Jesus than be without His fellowship in the crowd, wouldn’t you? I would rather live in a cottage and eat simple food, and have Him as Head of my house and the Unseen Guest at every meal, than to live in royal style in a mansion without Him. Third, the pastor is to do the work of an evangelist. The latter word is the transliteration of a Greek word (euaggelistηs) that means, “one who brings good news.” The word is not preceded by the definite article. When that is the case, character, quality, or nature are stressed. The idea is, “Let your work be evangelistic in character. Always be a bringer of good news. Be ever reaching out for lost souls in your teaching and preaching.” Paul does not exhort the local pastor to engage in an itinerant ministry, going from place to place holding evangelistic meetings.

That work is for those specially gifted men called evangelists (Ephesians 4:11 <>). But the local pastor should be evangelistic in his message and methods. He must ever be reaching out for the lost both in his teaching, preaching, and personal contacts. Fourth, he must make full proof of his ministry. The words, “make full proof,” are the translation of a Greek word (plηro-phoreτ) which means “to cause a thing to be shown to the full, to carry through to the end, to fully perform.” “Ministry” is from a Greek word (diakonia) which speaks of Christian work in general, covering every mode of service. One of the chief temptations of the pastorate is laziness and neglect. Paul lived an intense and tremendously active life. The word “drive” characterizes him perfectly. As the saying goes: “It is better to wear out for the Lord than to rust out.” Translation: But as for you, you be constantly in a sober mood, calm, collected, wakeful, alert in all things. Endure hardships. Let your work be evangelistic in character. Your work of ministering fully perform in every detail.(2 Timothy 4:6) In verses one to five, Paul is urging Timothy to take the initiative because he himself is being called from the field of action, and Timothy must carry on. He says, “I am now ready to be offered.” The “I” is emphatic in the Greek text. It is, “as for myself,” in contradistinction to Timothy and others.

To translate literally, “As for myself, I am already being offered.” What he is now suffering is the beginning of the end. The process has already begun which shall shed his blood. The word “offered” is from a Greek word (spendomai) used in pagan worship to refer to the libation or drink-offering poured out to a god. Paul uses the same word in Philippians 2:17 <>, where he looks upon himself as the libation poured out upon the sacrifice, namely, the Philippians service to the Lord Jesus, the lesser part of a sacrifice poured out upon the more important part. Only one who considered himself less than the least of all saints could write in such deep humility. Paul had had his preliminary hearing before Nero, and was expecting the final one, and death. He knew it would not be crucifixion, for a citizen of the Roman Empire was not crucified. If the death penalty was demanded by the State, it would be decapitation, hence the figurative reference to a libation. He writes, “the time of my departure is at hand.” The servant of the Lord is immortal until his work is done. Paul’s work was over, or Nero could not have taken his life. The word translated “departure” (analuτ) is interesting. The simple meaning of the word is “to unloose, undo again, break up.” It meant “to depart.” It was a common expression for death. It was used in military circles of the taking down of a tent and the departure of an army, and in nautical language, of the hoisting of an anchor and the sailing of a ship. Paul uses the same word in Philippians 1:23 <>.

During his first imprisonment, he was kept a prisoner at the Praetorium, the military camp of the Emperor’s bodyguard, but now in his second, it is thought that he writes from a cold, damp, Roman dungeon. In his first use of the word, it would seem that he used the figure of striking one’s tent He was in a military camp, he was a tent-maker by trade, and he spoke of the human body as a tent. If so, it is probable that he had the same figure of speech in mind here. The words, “is at hand,” are from a word (ephistηmi) which means “to stand by, to be on hand.” It was as if death already stood there. Peter also had a premonition of approaching death (2 Peter 1:14 <>). Translation: For my life’s blood is already being poured out as a libation, and the time of my departure is already present.(2 Timothy 4:7) And now he casts a swift glance over his past life, and sums it up in three sentences, using the figures of a Greek wrestler, a Greek runner, and a Roman soldier. He says, using the first figure, “I have fought the good fight.” The definite article appears before the word “fight” in the Greek. The use of the indefinite article in the English translation is unwarranted, and makes the expression appear egotistical. The word “fight” is the translation of a word (agτn) used in Greek athletics of a contest in the Greek stadium where the games were held. The word “good” (kalos) refers to external goodness as seen by the eye, that which is the expression of internal, intrinsic goodness. It is goodness that is not moral here but aesthetic, a beauty of action that would characterize either the Greek wrestler’s efforts or the Christian’s warfare against evil.

The words “have fought” (agτnizomai), are in the perfect tense, speaking of an action completed in past time with present results. Paul fought his fight with sin to a finish, and was resting in a complete victory. What a happy ending to a strenuous, active, heroic life. He says in his colorful Greek, “The beautiful contest I, like a wrestler, have fought to the finish, and at present am resting in a complete victory.” “I have finished my course.” The Greek word translated “course” (dromos) refers to a race course, the cinder path of the present day college athletic field. The words “have finished” (teleτ) are also in the perfect tense. Like a Greek runner, he has crossed the finishing line and is now resting at the goal. His life’s work is over. “I have kept the faith.” “The faith” here is the deposit of truth with which God has entrusted Paul. The word “kept” (tηreτ) means “to keep by guarding.” Again, the apostle uses the perfect tense. His work of safe-guarding that truth is now at an end. He has defended it against the attacks of the Gnostics, the Judaizers, and the philosophers of Athens. He has laid it down now at the feet of his Captain. He, like a soldier who has grown old in the service of his country, is awaiting his discharge.

And so he writes to Timothy, “The desperate, straining, agonizing contest marked by its beauty of technique, I, like a wrestler, have fought to a finish, and at present am resting in its victory; my race, I like a runner have finished, and at present am resting at the goal; the Faith committed to my care, I, like a soldier, have kept safely through everlasting vigilance.” All this would surge through Timothy’s mind as he read Paul’s Greek. Much of this is lost to the English reader, this untranslatable richness of the Greek New Testament. Translation: The desperate, straining, agonizing contest marked by its beauty of technique, I, like a wrestler, have fought to the finish, and at present am resting in its victory. My race, I, like a runner, have finished, and at present am resting at the goal. The Faith committed to my care, I, like a soldier, have kept safely through everlasting vigilance, and have delivered it again to my Captain.(2 Timothy 4:8) But his use of illustrations from Greek athletics is not finished. He likens himself to the Greek athlete, who, having won his race, is looking up at the judge’s stand, and awaiting his laurel wreath of victory. He says, “Henceforth there is laid up for me a crown of righteousness.” “Henceforth” is from a word (loipon) that means literally “what remains.” “Crown” is from the Greek word Stephanos, referring to the victor’s crown, a garland of oak leaves or ivy, given to the winner in the Greek games. The victor’s crown of righteousness is the crown which belongs to or is the due reward of righteousness.

The righteous Judge is the just Judge, the Umpire who makes no mistakes and who always is fair. The word “judge” is kritηs, and refers here in this context, not to a judge on a judicial bench but to the umpire or referee at the athletic games.

The words “righteousness” and “just” are the two translations of the Greek word used here (dikaios). The word “love” is perfect in tense, and is the Greek word for a love that is called out of one’s heart because of the preciousness of the object loved (agapaτ). The Greek word translated “appearing” (epiphaneia), means literally, “to become visible,” and was used of the glorious manifestation of the gods, here of the glorious coming of the Lord Jesus into the air to catch out the Church. To those who have considered precious His appearing and therefore have loved it, and as a result at the present time are still holding that attitude in their hearts, to those the Lord Jesus will also give the victor’s garland of righteousness. The definite article is used in the Greek text. It is a particular crown reserved for these. The word “give” (apodidτmi) can be here translated “award.” Thus Paul, the spiritual athlete, his victory won, is resting at the goal posts, awaiting the award which the judge’s stand will give him. Translation: Henceforth, there is reserved for me the victor’s laurel wreath of righteousness, which the Lord will award me on that day, the just Umpire, and not only to me but also to all those who have loved His appearing and as a result have their love fixed on it.(2 Timothy 4:9) After his swift glance down the years of his strenuous life, Paul turns to his present circumstances. He is a prisoner in a cold, Roman dungeon, awaiting his second trial before Nero, and death. Great soul that he was, he yet needed and craved human fellowship and sympathy in his hour of trial. How this reminds us of the Man of Sorrows who needed the fellowship and sympathy of the inner circle, Peter, James, and John, in His hour of trial in Gethsemane. How real a Man He was, yet all the time Very God. Paul writes to Timothy, “Do thy diligence to come shortly unto me.” The words, “do thy diligence,” in the Greek have the idea of “make haste, exert every effort,” and can be translated “do your best.” It is the word spoudazτ, translated “study” in 2 Timothy 2:15 <>.

See notes on that verse for a more intensive study of the Greek word. Timothy was urged to do his best to come to Paul quickly. Timothy was at Ephesus, bearing a heavy burden of responsibility. Translation: Do your best to come to me quickly.(2 Timothy 4:10-12) Paul’s associates who were carrying on the work in Rome, Had left. He writes, “Demas hath forsaken me, having loved this present world.” The Greek word “forsaken” (egkataleipτ) means “to abandon, desert, leave in straits, leave helpless, leave in the lurch, let one down.” This tells us that Demas had not only left Paul so far as fellowship was concerned, but he had left him in the lurch also, so far as the work of the gospel was concerned. He had been one of Paul’s dependable and trusted helpers. Paul said that he let him down. This latter expression, so often heard today, was in common use in Paul’s day. Our Lord used it while on the Cross (Matthew 27:46 <>), and it is used in Hebrews 13:5 <>.

The Greek word is however stronger than the English words. It is made up of three words, “to leave” (leipτ), “down” (kata), and “in” (en), that is, to forsake one who is in a set of circumstances that are against him.

It was a cruel blow to Paul. Right to the last, his intense nature impelled him to do what he could in the service of the Lord. He was awaiting the executioner’s axe. Now, one whom he had trusted, had let him down. Paul was in prison, his freedom of action curtailed. Here was one who had his liberty, and who deserted the Christian work for the world (aiτn), that world which Trench defines as “that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale, the subtle informing spirit of the world of men who are living alienated and apart from God.” Demas loved all this.

He prized it highly, and therefore set his affection upon it. The spirit of the age had gotten hold of him.

What a warning example to those of us who are teachers and preachers of the Word. How careful we should be to obey the exhortation of Paul, “Set your affection on things above, not on things on the earth” (Colossians 3:2 <>). Crescens and Titus, others of Paul’s helpers, had set out on their own initiative as appears from a small particle Paul uses in 2 Timothy 4:12 <> (de), which is translated “and,” but is adversative in its nature, and should be translated “but.” He writes Timothy, “Only Luke is with me.” The “only” refers to Paul’s fellow-laborers. He had many friends in Rome. How beautiful it is to see that the “beloved physician” should feel that his place was beside Paul when the end was approaching. How true to his medical instinct this was; not to depreciate the grace of God moving him in his heart to the same action. What a trophy of God’s grace Luke is. Here is a Greek doctor of medicine, leaving his medical practice to be the personal physician of an itinerant preacher, to share his hardships and privations, his dangers, and toil.

The great success of the apostle whom he attended in a medical way, is due in some measure, to the physician’s watchful care over his patient who was the recipient of stonings, scourgings, and beatings, a man whose physical strength was always at the ragged edge of exhaustion because of his incessant and intense work and long difficult journeys. Luke knew all the marks (stigmata) of the Lord Jesus (Galatians 6:17 <>) on the body of the apostle, the scars left after the assaults upon his person. He bad bathed and tended those wounds. Now, his patient, grown old before his time, was suffering the discomforts of a Roman cell. He had to be guarded against disease. “Only Luke is with me.” What a comfort he was to Paul. A Gentile and a Jew, one in Christ Jesus. Paul writes to Timothy, “Take Mark and bring him with thee.” “Take” (analambanτ “to take up”) is literally, “pick up.” That is, “on your way to Rome, stop by Mark’s home and pick him up.” The word “and” in the Greek text is adversative, and has the idea of “but.” It distinguishes the going of Demas, Crescens, and Titus from that of Tychicus. The latter had been sent by Paul to Ephesus, possibly to take Timothy’s place there while the latter came to Rome. The “but” implies that Paul had not sent the others. Crescens and Titus had gone to some other field of Christian work, leaving Paul alone in Rome, and without helpers. Translation: For Demas let me down, having set a high value upon this present age and thus has come to love it. And he set out for Thessalonica, Crescens, for Galatia, Titus, for Dalmatia. Luke alone is with me. Mark, pick up, and bring with you, for he is profitable for ministering work. But Tychicus I sent off to Ephesus.(2 Timothy 4:13) The apostle asks Timothy when he sets out, to bring his cloak along which he left behind at the home of Carpus who lived in Troas. The Greek word translated “cloak,” is the name of a circular cape which fell down to the knees, with an opening for the head in the center.

H. V. Morton, a student of Roman times, and a traveller in the regions of the Pauline journeys, speaks of this type of cloak in his excellent book, “In the Steps of St. Paul.” He has seen these cloaks on shepherds in what in the Bible is called Cilicia. They are felt cloaks called kepenikler, and are impervious to wind and water. They are so stiff, he says, that the wearer can step out of them and leave them in an upright position.

They are made of the tough Cilician goat’s hair with which Paul was familiar in the making of tents. Such a coat must have been a great comfort to Paul on his long journeys. Now he needed it to keep out the cold and damp of his Roman cell. Paul asks Timothy to carry along his books and the parchments. The word “books” is the translation of a Greek word (biblion) meaning a “book,” which in turn comes from a Greek word (bublos) that refers to the pith of the papyrus plant which grew in the Nile River. This pith was cut in strips and laid in rows, over which other rows were laid crosswise, and the whole was pressed into a paper-like material called papyrus. The books Paul asked for were papyrus rolls. The parchment manuscripts (membrana) were made from the skins of sheep, goats, or antelopes, or of vellum, which latter was made from the skins of young calves. Even at the approach of death, and in the midst of the discomforts of his dungeon, the aged apostle did not allow his normal strenuous life and his study habits to grow less intense in their nature.

What a rebuke this is to those who, charged with the responsibility of expounding the Word of God, are content with a mere surface understanding, not willing to do the exhausting work of research which only will bring out the inexhaustible riches of the Bible. What a reprimand this is to those who have had training in Greek, and who have put aside their Greek New Testament. What an exalted privilege it is to be called of God to minister the Word. As Alexander Whyte says in his book, The Walk, Conversation, and Character of Jesus Christ our Lord, “That elect, and honorable, and enviable class of men that we call students of New Testament exegesis. Surely they are the happiest and the most enviable of all men, who have been set apart to nothing else but to the understanding and the opening up of the hid treasures of God’s Word and God’s Son.” Translation: My cloak, which I left behind at Troas at the home of Carpus, when you are coming, carry along, and my papyrus rolls, especially my parchments.(2 Timothy 4:14-15) Paul warns Timothy against a certain Alexander. The word “coppersmith” in the Greek text refers to any craftsman in metal. He was a metal worker of Ephesus, probably engaged in the manufacture of silver shrines of Diana. Paul’s preaching of the gospel was cutting into his trade in idols, and that touched his pocket book, and he was out to get Paul. The word “did” (endeikmmi) is literally “showed,” with the idea of, not only “evil words,” but “evil deeds.” One could translate, “showed me much ill-treatment.” The word “reward” (apodi-dτmi) does not in the Greek text express a wish or desire. It is a simple future, a statement of a future fact.

The word is to be taken in the sense of “will requite.” The apostle takes satisfaction in the future punishment of Alexander because of his opposition to Christianity. Expositors has the following to say on this attitude of Paul’s: “Was the future punishment of Alexander which Paul considered equitable, a matter of more satisfaction than distress to Paul? Yes, and provided that no element of personal spite intrudes, such a feeling cannot be condemned. If God is a moral governor; if sin is a reality; those who know themselves to be on God’s side cannot help a feeling of joy in knowing that evil will not always triumph over good.” The word “beware” (phulassτ) is from a Greek word meaning “to guard one’s self.” It often implies assault from without. The word “withstood,” anistηmi in the original, has the idea of “to set one’s self against.” Alexander set himself against Christianity. It interfered with his business.

How this reminds us of our Lord’s words; “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16:26 <>). Translation: Alexander, the metal worker, showed me many instances of ill-treatment. The Lord shall pay him off in accordance with his evil works. And you also, with reference to him, be constantly guarding yourself, for he in an extraordinary manner set himself in opposition to our words.(2 Timothy 4:16) Then Paul speaks of his trial at Nero’s tribunal. It is possible that Nero himself was presiding. He speaks of his “first answer.” The word “answer” is the translation of a Greek word (apologia) which literally means, “to talk one’s self off from.” It was a technical word used in the Greek law courts, referring to a verbal defense in a judicial trial, namely, talking one’s self off from a charge preferred against one. Paul was offering his defense against the charges of his accusers.

But he stood alone, for he says, “No man stood with me.” The word “stood” (paraginomai) is a technical word used of one who appeared in a court of justice in behalf of the accused. No one appeared, to act as his advocate, to advise him as to legal forms, to testify to his character. The last persecution had been so severe, that those who lived through it, dared not appear in Paul’s defense. Paul says, “All forsook me.” He used the same word (egkataleipo) when he wrote, “Demas hath forsaken me.” Those whom he had reason to suppose would come to his aid, left him in the lurch, left him helpless, let him down. Translation: During my self defense at the preliminary trial, not even one person appeared in court, taking his stand at my side as a friend of mine, but all let me down. May it not be put to their account.(2 Timothy 4:17) But the Lord did not let Paul down. He made good his promise, “I will never leave thee, nor forsake thee” (Hebrews 13:5 <>), this Lord of his who on one awful day was let down by His Father (Matthew 27:46 <>). He says, “The Lord stood with me.” “Stood” is from a Greek word paristηmi, “to stand alongside,” used in Romans 16:2 <>, where it is translated “assist.” The Roman saints were to stand by Phoebe the deaconess in whatever she needed, that is, they were to make themselves responsible for all her needs. So the Lord Jesus took His stand by the side of His faithful apostle and made Himself responsible for all his needs. He strengthened Paul, that is, poured strength into him, clothed him with strength (endunτ).The strengthening of Paul resulted in the preaching being fully known. “Preaching” refers in the Greek to a public proclamation given by an official herald.

Paul used the same word in 2 Timothy 4:1 (kηrussτ). As long as there had been no public proclamation of the gospel by Paul himself in Rome, the function of a herald had not been completely fulfilled by him. Thus, Paul brought in a full declaration of the gospel as he gave his teachings to the court. If Nero sat on the judge’s bench, he heard the gospel from the lips of the great apostle himself. We now consider the significance of Paul’s words, “And I was delivered out of the mouth of the lion.” Paul did not mean that he was delivered from death, for he had just written, “my life-blood is already being poured out as a libation.” He did not mean that he was delivered from Nero’s power, for he was aware that a second trial was awaiting him, and that he would be executed. He was not referring to the lions of the arena, for this could not come to a Roman citizen. The expression, “I was delivered out of the mouth of the lion,” is an echo of our Lord’s words in Psalms 22:21 <> where He, while hanging on the Cross, prays to be delivered from the lion’s mouth, namely from death, His humiliation. Hebrews 5:7 <> (Greek text) makes it clear that our Lord was not praying to be saved from death, that is, saved from dying, but, out of death, that is, saved from the grip of death, namely, to be raised out from among the dead. Paul’s humiliation in these circumstances would be his defeat at the hands of Satan when all his friends had let him down, and he would fail to proclaim the gospel from the pulpit of the then known world. Translation: But the Lord took His stand at my side to render all the assistance I needed, and clothed me with strength, in order that through me the public proclamation might be heralded abroad in full measure, and that all the Gentiles might hear. And I was drawn to His side out of the lion’s mouth.(2 Timothy 4:18-22) The words, “And the Lord shall deliver me from every evil work,” are vitally bound up with, “I was delivered from the mouth of the lion.” The word for “evil” here (ponηros, pernicious), refers to evil that is in active opposition to the good. The word “work” in the Greek text has a subjective reference and thus speaks of an action that would be committed by Paul. Thus, the expression does not speak of deliverance from an external evil personality here, but from a possible evil deed of the apostle’s own doing. This is in harmony with the context. Failure to proclaim publicly the gospel on this important occasion, would have been in Paul’s opinion “an evil work.” The word “deliver” (ruomai) is from a very tender word in the Greek text. It means “to draw to one’s self out of harm’s way.” Paul was standing alone before the great tribunal, yet not alone, for the unseen Christ, standing at his side, drew Paul to Himself out of harm’s way. This was the climax of Paul’s testimony to the Faith once for all delivered to the saints. He had faithfully preached the Glad Tidings through a long life in which hardships, trials, opposition, illness, heartache, and tremendous responsibility had been the rule rather than the exception; and now, at its close, just before his martyrdom, had he failed in maintaining that testimony to his Lord before the Court of the Emperor, what an inglorious ending that would have been to a glorious life. But God’s grace Paul found to be sufficient right to the end of his life (2 Timothy 1:12). He could now go to a martyr’s death in triumph. He had remained faithful to his Lord. Translation: And the Lord will draw me to Himself away from every pernicious work actively opposed to that which is good, and will keep me safe and sound for His kingdom, the heavenly one, to whom be the glory forever and ever. Amen. Greet Prisca and Aquila, and the household of Onesiphorus. Erastus was remaining in Corinth, but Trophimus, being ill, I left behind in Miletus. Do your best to come before winter. There greet you Eubulus, and Pudens, and Linus, and Claudia, and all the brethren The Lord be with your spirit. The grace be with you.______________________________________________________________ Commentary by David LipscombCHARGE TO TIMOTHY TO FULFILL HIS 2 Timothy 4:1-82 Ti 4:1 I charge thee in the sight of God, and of Christ Jesus ,–Because of the all-sufficiency of the word of God to make the man of God perfect and to thoroughly furnish him for every good work, he gave him this solemn charge before God and the Lord Jesus Christ. 2 Timothy 4:1 who shall judge the living and the dead,–Paul reminds Timothy of this judgment to be executed by , .Jesus Christ to warn him of the fearful responsibility resting on him to preach the word of God, for he would be held accountable for fidelity in this at the last day. 2 Timothy 4:1 and by his appearing and his kingdom:–[This solemn charge was not because he suspected him of any unfaithfulness, but to show his own extreme solicitude for the preservation of the pure and unadulterated word of the Lord, and of the peace and prosperity of the church; and to leave in the divine record to proclaimers of the word in the succeeding ages a desire to he faithful and diligent in all their work.] 2 Timothy 4:2 preach the word;–He was to preach the word that would make the man of God perfect, and that would thoroughly furnish him unto every good work. He was to preach this word as all-sufficient. It is a fearful thing to add to it or take from it or in any way to mutilate or change that word. 2 Timothy 4:2 be urgent in season,–Be ready on every favorable occasion to teach, exhort, and admonish; be urgent generally in the whole work of his ministry. 2 Timothy 4:2 out of season;–Do not await favorable moments, but create them, to teach the word even under unfavorable circumstances. Eternal ruin is facing the world–await not for favorable circumstances to warn them of the terrible danger. [This, however, only touches a portion of the thought of Paul , who urges on God’s faithful servants sleepless earnestness, which struggles on in the Lord’s work regardless of bodily weakness and discouragement in face of dangers and bitterest opposition.] 2 Timothy 4:2 reprove,–For wrong teaching with the idea of bringing the fault home to the offender. 2 Timothy 4:2 rebuke,–For sins and wrongs persisted in. [A sharper and more severe word than reprove, generally with the idea of bringing the fault home to the offender.] 2 Timothy 4:2 exhort,–Kindly encourage to greater fidelity those who are weak, disheartened, and ready to give up. 2 Timothy 4:2 with all longsuffering and teaching.–Do this in a kind, forbearing, long-suffering spirit, striving to instruct and lead into the right paths while applying the word to the different conditions. 2 Timothy 4:3 For the time will come when they will not endure the sound doctrine;–Paul urges that this be done the more earnestly while it may do good, for the time will come when these professed Christians will not endure the sound doctrine. Errors now just apparent, he must remember, would attain more formidable dimensions. The thirst for novelties in doctrine, the desire for a teaching which, while offering peace to a troubled conscience, yet allow the old self-indulgent life to go on, as before, would increase. In full view of this development of vicious error, in sure expectation of a future full of anxious care, Timothy and his fellow laborers must indeed be watchful and earnest in their teachings and ministrations. 2 Timothy 4:3 but, having itching ears, will heap to themselves teachers after their own lusts;–They will serve teachers who will gratify their own desires by teaching the things that please their own fancy, that gratify the itching of their own ears. The prophet describes them in the following terse words “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children. As they were multiplied, so they sinned against me: I will change their glory into shame. They feed on the sin of my people, and set their heart on their iniquity. And it shall be, like people, like priest; and I will punish them for their ways, and will requite them their doings. And they shall eat, and not have enough ; they shall play the harlot, and shall not increase; because they have left off taking heed to Jehovah.” (Hosea 4:6-10.) That is, teachers can always be found who will teach what the people wish to be taught.

As they are catered to, they grow more and more depraved in appetite, and in hearing they will wax worse and worse. When we leave the truth of God , there is no stopping place. 2 Timothy 4:4 and will turn away their ears from the truth,–They turn away their ears wholly from the truth, and will give up wholly to fables. A man begins to leave the plain and simple truth of God and to turn from it and ends in wholly rejecting it. Hence, the necessity of holding fast the form of sound words. 2 Timothy 4:4 and turn aside unto fables.–These fables were no doubt purely rabbinical. It was said in the Jewish schools that an oral law had been given on Mount Sinai, and that this law a succession of teachers, from the time of Moses, had handed down. This “law that is upon the lip, " as it was termed, was further illustrated and enlarged by the sayings and comments of the more famous Jewish rabbis, and in the time of the Lord Jesus Christ constituted a supplement to the written law of Moses. For centuries this supplementary code was preserved by memory or in sacred rolls and doubtless was constantly receiving additions. It contained, along with many wild and improbable legendary histories, some wise teachings. This strange collection of tradition and comment was committed to writing in the second century by Rabbi Jehuda under the general name of the Mishna or “repetition of the law.” Round this compilation a complement of discussions–the Gemara –was gradually formed and was completed at Babylon somewhere about the end of the fifth century A.D.

These works –Mishna and the Gemara together with a second Gemara formed somewhat earlier in Palestine–are generally known to us as the Talmud. The influence of these traditions is alluded to by the Lord. (Matthew 15:3.) 2 Timothy 4:5 But be thou sober in all things,–Those who are under the power and error of sin are mentally and spiritually living under the passions of drunkenness, while only such as are under the power of the truth and holiness are sober with clear vision and well-balanced mind. The word sums up all Paul’s directions from 2:14, in which he charged Timothy to abstain from striving about words to no profit, to the subverting of them that hear, and to confine himself to the simple word of truth, to avoid discussion which would lead to strife, and to be patient and gentle with all, and to keep steadily in the old paths in which the apostle had walked. He was to be ever watchful in all these things. 2 Timothy 4:5 suffer hardship,–Bear persecutions that come for fidelity to the truth, which must be preached at any risk, and is thoroughly deserving of the greatest sacrifice. 2 Timothy 4:5 do the work of an evangelist,–This includes all the teaching needed to make the gospel effective in the salvation of men. There was originally a distinction in the meanings of the words preach, evangelize, and teach. But the same person was called to all to such an extent that the words greatly lost their distinction and are used almost indiscriminately to refer to all the preaching and teaching to save men. 2 Timothy 4:5 fulfil thy ministry.–This was to be done by devotion, zeal , and fidelity. He was to do the work faithfully, zealously, and courageously. Thus he would show his efficiency as a minis ter of Christ by doing the full work to which he had been called. 2 Timothy 4:6 For I am already being offered,–[In his first Roman imprisonment he thought a martyr’s death was probable. At the time he now writes he says: “I am already being offered, " which points to the drink offering of wine, which among the Jews accompanied the sacrifice. The allusion here is to Paul’s bloody death. So certain was he that the time for his death was at hand that as he speaks he feels as though it was even then taking place. And he sees in his present suffering in the harsh treatment the beginning of that martyrdom in which his blood would be poured out. But he would not allow Timothy or the many Christians who loved him to be dismayed by his sufferings or tragic death. He would show them by his calm , triumphant courage that to him death was no terror, but only the appointed passage out of the body into the presence of the Lord as he said: “We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.” (2 Corinthians 5:8.) So he speaks of his lifeblood being shed under the well-known peaceful image of the wine poured out over the sacrifice, the drink offering, the sweet savor unto the Lord. (Numbers 15:1-10.)] 2 Timothy 4:6 and the time of my departure is come.–Paul’s work was nearly over. He was soon to die for the cause of the Lord. His trial was near or past and he realized that he must soon die, hence the appeal to Timothy. As the old men fall out of the ranks, the young men must press forward to carry on the Lord’s work and be watchful and faithful to the truth. 2 Timothy 4:7 I have fought the good fight,–It was for the good of man to save him from sin and its fearful consequences. It was for the glory and the honor of God. [The struggle had been bravely sustained in the past, and was now being equally bravely sustained to the end. His claim to the crown was established.] 2 Timothy 4:7 I have finished the course,–It was to do his duty as a conscientious and noble hero of faith. He had fought it to a good end. [How had he finished the course? The question is answered in Paul’s own words, in which he explains his own course with joy as the ministry which he had received of the Lord Jesus. He says: “But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God. . . . Wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God.” (Acts 20:24-27.) 2 Timothy 4:7 I have kept the faith:–He had been true to the faith through all the difficulties, conflicts, dangers, and temptations. He had not shrunk from confessing it when death stared him in the face; he had not corrupted it to meet the views of Jews or Gentiles. With courage and resolution and perseverance he had kept it to the end. To be faithful to God to the end is to succeed. That is the only true success. 2 Timothy 4:8 henceforth there is laid up for me the crown of righteousness,–[Paul after speaking calmly of death, the bitterness of which he was already tasting, looks on beyond death and speaks of the crown which awaited him.] 2 Timothy 4:8 which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.–It is a crown that comes as a reward of the righteous life that he had lived. Such a crown was not only for Paul, but a similar one awaits all that have loved his appearing. The appearing of Jesus Christ will be the destruction of sin and the vindication of the righteous. It will be the establishment of the rule of right, justice, and mercy. All who are faithful and will look for his coming will desire it , will love it. For such the crown of righteousness is ready and waiting. AND DETAILS 2 Timothy 4:9-182 Ti 4:9 Give diligence to come shortly unto me:–Paul, having given this exhortation to Timothy, asks him to use all dili Bence to soon come to him. He wished to see his son in the gospel, with whom he had been so much in his labors and sufferings. once more before he left this world. It is natural to suppose that Timothy was equally desirous to see him once more in the flesh. 2 Timothy 4:10 for Demas forsook me, having loved this present world, and went to Thessalonica;–Demas was once a faithful worker with Paul in Rome during Paul’s first imprisonment there, and united with Paul in sending salutations from Rome to the Colossians and to Philemon. (Colossians 4:14; Philemon 1:24.) He is here described as having forsaken Paul when he was awaiting his trial before Nero. How sadly Paul now says that he “loved this present world, and went to Thessalonica.” This is a sad statement. 2 Timothy 4:10 Crescens to Galatia,–It is not likely that he had turned from following the Lord. He had possibly gone on a gospel mission. 2 Timothy 4:10 Titus to Dalmatia.–Dalmatia was a province of Roman Illyricum, lying along the Adriatic Sea. Nothing is known respecting this journey of Titus. It was most likely with Paul’s sanction, for we can hardly conceive of one who had been a trusted and honored companion of Paul and a Christian preacher as he had been had turned from following the Lord. 2 Timothy 4:11 Only Luke is with me.–“Luke, the beloved physician” (Colossians 4:14), of all Paul’s companions, seems to have been most closely associated with Paul. He was with him, we know, in his second missionary journey. Among Biblical scholars it is generally agreed that Luke was the author of the third gospel and Acts, both of which were certainly written by the same hand. (Acts 1:1.) Accordingly we learn more of him in Acts in which he intimates his presence with Paul by the use of the pronouns “we” and “us.” From these passages it is certain that Luke joined Paul at Troas and accompanied him to Macedonia (Acts 16:10) and was with him in Philippi when Lydia and her household were baptized (16:11-17); joined him again at Troas (20:5); and thence accompanied him on his last journey to Jerusalem (20:13, 14; 21:1-17) ; and accompanied him to Rome (27:1 to 28:16), and remained with him till he was released as is shown by references made to him by Paul written during that time (Colossians 4:14; Philemon 1:24). While these items seem relatively unimportant, they show that Luke’s fidelity to Paul kept him at his side through the first imprisonment, and the verse before discloses him as with the apostle at the end of the second imprisonment. 2 Timothy 4:11 Take Mark, and bring him with thee;–Mark was the son of the sister of Barnabas, over whom Barnabas and Paul disagreed and separated. (Acts 15:36-41.) Paul then thought him unwilling to endure hardness and danger. [Since that time Mark had, by steady, earnest work, won back his place in Paul’s heart. After some twelve years we find him during the first imprisonment with Paul at Rome. (Colossians 4:10; Philemon 1:24.)] 2 Timothy 4:11 for he is useful to me for ministering.–Paul seems now to appreciate him so highly that he is now summoned in his hour of supreme danger, and in circumstances from which other friends were ready to flee. 2 Timothy 4:12 But Tychicus I sent to Ephesus.–Tychicus was with Paul in his journey through Macedonia. (Acts 20:4.) It is not known how he came to Rome when Paul was a prisoner. Paul sent him to report his condition to the churches and to comfort them. (Ephesians 6:21.) He carried the letters to the Ephesians (Ephesians 6:21) and to the Colossians (Colossians 4:7). [He is mentioned also in Acts (20:4) and Titus (2 Timothy 3:12) so that he too was one of the few found faithful to the end.] 2 Timothy 4:13 The cloak that I left at Troas with Carpus, bring when thou comest,–Paul in passing through Troas at some time , left a cloak with Carpus. Winter was now coming on and Paul in the cold damp prison, with few friends and scant resources, remembered and wished for his cloak. (2 Timothy 4:21.) 2 Timothy 4:13 and the books, especially the parchments.–We know not what books he had. The parchments were probably some of his own writings. The writing was then done on parchments –dressed skins. 2 Timothy 4:14 Alexander the coppersmith did me much evil:–He may have been a professed Christian who was a Judaizing teacher turned against Paul and made shipwreck of his faith. [Three men named Alexander are mentioned in connection with Paul’s work, and we cannot positively decide which one is here denounced. They are: (1) Alexander of Ephesus, who was brought “out of the multitude, the Jews putting him forward” (Acts 10:33) to defend them. The purpose of this was most likely to save the Jews from being mixed up with the Christians in the vengeance of the people. He may or may not have been the same as Alexander the coppersmith. (2) Alexander the coppersmith, of whom it is said he did Paul “much evil” (2 Timothy 4:14). (3) Alexander, an early Christian who “made shipwreck concerning the faith” (1 Timothy 1:19-20), who did Paul “much evil” (2 Timothy 4:14). Many attempts have been made to identify these men, but identification is simply a matter of conjecture.] 2 Timothy 4:14 the Lord will render to him according to his works:–Paul leaves him with God to reward him according to his deeds, refraining from personal judgment, leaves him to the certain and holy judgment of God, assured that it will be according to his works. 2 Timothy 4:15 of whom do thou also beware;–The opposition to the gospel which led him to withstand Paul would lead him also to oppose Timothy, and he gives this warning against him as a man not to be trusted. He was to be watched and avoided. 2 Timothy 4:15 for he greatly withstood our words.–He violently opposed the teaching of Paul. Evidently he was an enemy of the gospel, and yet seemingly one who was disguised, for Timothy is put upon his guard against him. 2 Timothy 4:16 At my first defence no one took my part,–At this first reply to the charges made against him in his trial, none stood firmly by him. [Accustomed to refer to his high spiritual privileges, he speaks but little, and never in details of the outward incidents of his life. They did not belong to the world’s passing show, to the things which were seen and rapidly passing away. Two vivid touches alone reveal to us the nature of the occasion. One is the shameful fact that not a single friend had the courage to stand by his side. He had to defend himself singlehanded. No advocate would plead his case or speak a word in his favor.] 2 Timothy 4:16 but all forsook me:–[The position of Paul, a well-known leader of the Christians in the year A.D. 66-67, was a critical one, and the friend who dared to stand by him would be in great danger. After the great fire in Rome (A.D. 64), the Christians were looked upon as the enemies of the state, and were charged as the authors of the terrible disaster. Nero, to avert suspicion from himself, accused the Christians of the awful deed. And as consequence a very great multitude of Christians were subjected to terrible sufferings and death. It is possible that Paul was eventually accused and arrested as implicated in this crime and brought to Rome. But Paul, conscious of his own great peril, knew well that to stand by him now, implicated as he was in this network of false accusations , would be a service of the greatest danger to the Christians.] 2 Timothy 4:16 may it not be laid to their account.–So he pleads for these weak, unnerved Christians, who, through no ill will to the cause of Christ, but solely from timidity, had deserted him, remembering, no doubt, the Lord Jesus, who, too, in his hour of deadly peril, had been forsaken, said: “Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone.” (John 16:32.) But like the Master who proceeded to say, “I am not alone, because the Father is with me, " so Paul said to Timothy. 2 Timothy 4:17 But the Lord stood by me, and strengthened me;–Notwithstanding the facts that his friends and brethren had forsaken him, the Lord stood by him and enabled him, now old and feeble, to speak with clearness and force before the highest earthly tribunal in the capital city of the world filled with a power that lifted him above fear and clothed him with a divine energy which his enemies could not resist. The following words of the Lord Jesus supported him on this trying occasion: “But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you.” (Matthew 10:19-20.) And the great promise was fulfilled: “Lo, I am with you always, even unto the end of the world.” (Matthew 28:20.) 2 Timothy 4:17 that through me the message might be fully proclaimed,–The strength and courage which the felt presence of the Lord gave him enabled him on that momentous occasion, when alone, friendless, accused of an awful crime before the highest earthly court in the capital city of the world, to plead not only for himself, but for the cause for which his Lord and Master died on the cross. The great trial probably took place in the Forum and in the presence of a great concourse of people gathered from all parts of the empire. 2 Timothy 4:17 and that all the Gentiles might hear:–This was apparently the culminating point in Paul’s lifework alluding primarily to the vast audience which had listened to him on this solemn occasion but there is another and deeper reference to those unnumbered peoples in the isles of the Gentiles (Isaiah 11:11; Isaiah 24:15; Isaiah 51:5), who, by Paul’s work and teachings, would come to the knowledge of the truth as it is in Jesus and be saved. 2 Timothy 4:17 and I was delivered out of the mouth of the lion.–It was thought that the result of the trial would be that he would be cast to the lions in the amphitheatre. In all his trials in Jerusalem and Caesarea his defense was that the gospel is true. He preached that Jesus was raised from the dead as the vindication of his course. Many attended the trial of Paul, and by his defense on that occasion his preaching became fully known. All the Gentiles heard the truth and God delivered him from the lion’s mouth. The trial so resulted and his preaching so affected the people and the judges that he was

2 Timothy 4:1

2 Timothy 4:1 2 Timothy 4:1 ————————— διαμαρτυρομαιG1263 [G5736] TESTIFY ουνG3767 εγωG1473 I ενωπιονG1799 τουG3588 BEFORE θεουG2316 GOD καιG2532 AND τουG3588 THE κυριουG2962 LORD ιησουG2424 JESUS χριστουG5547 CHRIST, τουG3588 WHO μελλοντοςG3195 [G5723] IS ABOUT κρινεινG2919 [G5721] TO JUDGE ζωνταςG2198 [G5723] LIVING καιG2532 AND νεκρουςG3498 DEAD καταG2596 TO τηνG3588 επιφανειανG2015 αυτουG846 HIS καιG2532 τηνG3588 AND βασιλειανG932 KINGDOM αυτουG846 HIS charge: 2 Timothy 2:14, 1 Timothy 5:21, 1 Timothy 6:13 who: Psalms 50:6, Psalms 96:13, Psalms 98:9, Matthew 16:27, Matthew 25:31-46, John 5:22-27, Acts 10:42, Acts 17:31, Romans 2:16, Romans 14:9-11, 1 Corinthians 4:4, 1 Corinthians 4:5, 2 Corinthians 5:9, 2 Corinthians 5:10, 2 Thessalonians 1:7-10, 1 Peter 4:5, Revelation 20:11-15 at: 2 Timothy 4:8, Colossians 3:4, 1 Thessalonians 4:15, 1 Thessalonians 4:16, 1 Timothy 6:14, Titus 2:13, Hebrews 9:27, Hebrews 9:28, 1 Peter 1:7, 1 Peter 5:4, 1 John 2:28, Revelation 1:7 his kingdom: Luke 19:12, Luke 19:15, Luke 23:42, 2 Peter 1:11, 2 Peter 1:17 Exodus 6:13 - General Leviticus 8:35 - keep Numbers 27:19 - give him Deuteronomy 3:28 - charge Joshua Deuteronomy 31:14 - I may give 1 Kings 2:1 - charged 1 Chronicles 22:6 - charged him Ezekiel 44:8 - ye have not Zechariah 3:7 - if thou wilt keep Matthew 25:20 - behold Acts 24:25 - judgment Romans 15:30 - for the 1 Corinthians 1:10 - by the Ephesians 4:17 - in the Colossians 4:17 - Take 1 Thessalonians 1:10 - wait 1 Thessalonians 2:11 - charged 1 Thessalonians 2:19 - in 1 Thessalonians 5:27 - I charge 2 Thessalonians 2:1 - and by 2 Thessalonians 3:6 - in the 1 Timothy 1:18 - charge 1 Timothy 5:7 - General Revelation 3:2 - watchful 2 Timothy 4:1. ———————– To charge means to make an earnest plea to the evangelist; and to do so before God, etc., signifies that He is a witness to the charge, and that to Him the preacher will have to give an account. The name of Christ is connected with the charge because He is the one who will have direct handling of the judgment, at which all men will receive the final sentence that will announce their eternal state. The quick and the dead mean the living and dead when Jesus comes. At his appearing tells when the final judgment is to take place. This completely sets aside the notion that Christ is first to appear, and that the judgment will be a thousand years later. And his kingdom.

Not that the kingdom will then begin, for 1 Corinthians 15:24-26 shows that Christ is now reigning in his kingdom, but will cease to do so after the judgment. The phrase means that the authority of Christ as head of the kingdom will fully appear, when He is shown executing final judgment on the world. 2 Timothy 4:1 ——————————————————————————– I charge (διαμαρτύρομαι) See on 1 Timothy 5:21. ——————————————————————————– At his appearing (καὶτὴνἐπιφάνειαν) Rend. “and by his appearing,” ἐπιφάνειαν thus depending on διαμαρτύρομαι, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ at. For ἐπιφάνεια appearing, see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdom, see on Luke 6:20. 2 Timothy 4:1 I charge thee (diamarturomai). Rather, “I testify.” See 1 Thessalonians 4:6. See 1 Timothy 5:21 for this verb and appeal to God and Christ. ——————————————————————————– Who shall judge (tou mellontos krinein). “The one going or about to judge” (regular idiom with mellτ).

The quick and the dead (zτntas kai nekrous). “Living and dead.” See 1 Thessalonians 4:16-17. ——————————————————————————– And by his appearing (kai tηn epiphaneian). Accusative of conjuration (verbs of swearing), after diamarturomai as is basileian (by his kingdom). See 1 Thessalonians 5:27. For epiphaneian, see 2 Timothy 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8.

2 Timothy 4:2

2 Timothy 4:2 2 Timothy 4:2 ————————— κηρυξονG2784 [G5657] τονG3588 THE λογονG3056 WORD; επιστηθιG2186 [G5628] BE URGENT ευκαιρωςG2122 IN SEASON, ακαιρωςG171 OUT OF SEASON, ελεγξονG1651 [G5657] CONVICT, επιτιμησονG2008 [G5657] REBUKE, παρακαλεσονG3870 [G5657] , ενG1722 WITH πασηG3956 ALL μακροθυμιαG3115 καιG2532 AND διδαχηG1322 . Preach: Psalms 40:9, Isaiah 61:1-3, Jonah 3:2, Luke 4:18, Luke 4:19, Luke 9:60, Romans 10:15, Colossians 1:25, Colossians 1:28 be: Luke 7:4, Luke 7:23, Acts 13:5, *marg. Romans 12:12, 1 Timothy 4:15, 1 Timothy 4:16 in: John 4:6-10, John 4:32-34, Acts 16:13, Acts 16:31-33, Acts 20:7, Acts 20:18-21, Acts 28:16, Acts 28:30, Acts 28:31 reprove: Colossians 1:28, Colossians 1:29, 1 Thessalonians 2:11, 1 Thessalonians 2:12, 1 Thessalonians 5:14, 1 Thessalonians 5:20, Titus 1:13, Titus 2:15, Hebrews 13:22, Revelation 3:19 exhort: 1 Timothy 4:13 all: 2 Timothy 2:21, 2 Timothy 2:25, 2 Timothy 3:10 Leviticus 19:17 - rebuke Numbers 1:53 - shall pitch Joshua 10:9 - all night 2 Chronicles 30:22 - taught Ezra 7:10 - and to teach Psalms 37:18 - the days Proverbs 22:29 - a man Proverbs 24:25 - them Ecclesiastes 11:6 - sow Isaiah 9:15 - the prophet Jeremiah 25:3 - rising Zechariah 3:7 - if thou wilt keep Mark 2:2 - and he Luke 4:43 - I must Luke 9:11 - and he Luke 12:42 - in due Luke 14:23 - compel Acts 5:42 - daily Acts 6:4 - give Acts 14:7 - General Acts 14:26 - the work Acts 15:32 - exhorted Acts 15:35 - teaching Acts 19:9 - daily Acts 20:20 - and have Romans 12:7 - ministry 1 Corinthians 13:4 - suffereth 1 Corinthians 14:3 - exhortation 1 Corinthians 14:6 - doctrine 2 Corinthians 6:6 - knowledge Ephesians 5:11 - but 1 Thessalonians 2:19 - in 1 Timothy 4:11 - General 1 Timothy 5:17 - word 1 Timothy 5:20 - rebuke 2 Timothy 1:6 - that 2 Timothy 3:16 - for reproof Hebrews 3:13 - exhort Revelation 4:8 - six 2 Timothy 4:2. ———————– Preach the word. This is consistent with the declarations in the closing verses of the preceding chapter. Since the word is inspired and complete, it is logical that it should be preached. Be instant means to be at hand and ready for the work when any opportunity occurs.

In season, out of season. There are times when the prospect is apparently more favorable than at others, but the true preacher of the word should not wait until he finds it more convenient (for himself) to press the claims of the Gospel. Reprove and rebuke are virtually the same in effect, and means to disapprove of the wrongs committed by professed disciples of Christ. Exhort means to insist on one’s doing what he has learned to be his duty, and in order that men may be ready for exhortation, the preacher must first deliver the doctrine (teaching) that is applicable in the case. He will need to be longsuffering or patient in all this work, because of the conditions to be described next. 2 Timothy 4:2 ——————————————————————————– Be instant (ἐπίστηθι) Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon.

Thus Latimer, “I preached at the instant request of a curate.” So N.T., Romans 12:12, “Continuing instant in prayer.” ——————————————————————————– In season (εὐκαίρως) Only here and Mark 14:11. lxx once, Sir 18:22. Comp. ἀκαιρεῖσθαι to have leisure or opportunity, Mark 6:31; 1 Corinthians 16:12 : εὐκαιρία opportunity, Matthew 26:16 : εὔκαιρος seasonable, convenient, Mark 6:21; Hebrews 4:16. ——————————————————————————– Out of season (ἀκαίρως) N.T.o. lxx once, Sir 35:4. Comp. ἀκαιρεῖσθαι to lack opportunity, Philippians 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not. ——————————————————————————– Reprove (ἔλεγξον) Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11; Ephesians 5:13.

Comp. ἐλεγμόν conviction, 2 Timothy 3:16. ——————————————————————————– Rebuke (ἐπιτίμησον) In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent.

It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα that or λέγων saying (Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty (τιμή); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. ——————————————————————————– Exhort (παρακάλεσον) See on consolation, Luke 6:24; see on comfort, Acts 9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον. In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error. ——————————————————————————– With all longsuffering and doctrine (ἐνπασῃμακροθυμίᾳ) Πάσῃ, every possible exhibition of longsuffering, etc.

For doctrine rend. teaching. The combination is suggestive.

Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,… make no headway because they build without foundation.” Men will not be won to the truth by scolding. “They should understand what they hear, and learn by perceive why they are rebuked” (Bahnsen). Διδαχή teaching, only here and Titus 1:9 in Pastorals. The usual word is διδασκαλία. Paul uses both. 2 Timothy 4:2 ——————————————————————————– Preach the word (kηruxon ton logon). First aorist active imperative of kηrussτ. For “the word” used absolutely, see 1 Thessalonians 1:6; Galatians 6:6. ——————————————————————————– Be instant in season, out of season (epistηthi eukairτs akairτs).

Second aorist (ingressive) active imperative of ephistηmi (intransitive use), “take a stand,” “stand upon it or up to it,” “carry on,” “stick to it.” The Vulgate has “insta.” The two adverbs are like a proverb or a play (pun) on the word kairos. There are all sorts of seasons (kairoi), some difficult (chalepoi, 2 Timothy 3:1), some easy (eukairηi, 1 Corinthians 16:12). ——————————————————————————– Reprove (elegxon).

First aorist active imperative of elegchτ. “Bring to proof.” Ephesians 5:11. ——————————————————————————– Rebuke (epitimηson). First aorist active imperative of epitimaτ, to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). ——————————————————————————– Exhort (parakaleson). First aorist active imperative of parakaleτ, common Pauline word.

2 Timothy 4:3

2 Timothy 4:3 2 Timothy 4:3 ————————— εσταιG2071 [G5704] γαρG1063 FOR THERE WILL BE καιροςG2540 A TIME οτεG3753 τηςG3588 WHEN υγιαινουσηςG5198 [G5723] SOUND διδασκαλιαςG1319 ουκG3756 ανεξονταιG430 [G5695] THEY WILL NOT BEAR; αλλαG235 BUT καταG2596 ταςG3588 TO επιθυμιαςG1939 DESIRES ταςG3588 ιδιαςG2398 THEIR OWN εαυτοιςG1438 TO επισωρευσουσινG2002 [G5692] WILL HEAP UP διδασκαλουςG1320 , κνηθομενοιG2833 [G5746] τηνG3588 ακοηνG189 HAVING AN ITCHING EAR; the time: 2 Timothy 3:1-6, 1 Timothy 4:1-3 they will: 1 Kings 22:8, 1 Kings 22:18, 2 Chronicles 16:9, 2 Chronicles 16:10, 2 Chronicles 24:20-22, 2 Chronicles 25:15, 2 Chronicles 25:16, Isaiah 28:12, Isaiah 33:9-11, Jeremiah 6:16, Jeremiah 6:17, Jeremiah 18:18, Amos 7:10-17, Luke 20:19, John 8:45, Galatians 4:16 sound: 1 Timothy 1:10 but: 2 Timothy 3:6, 1 Kings 18:22, 2 Chronicles 18:4, 2 Chronicles 18:5, Jeremiah 5:31, Jeremiah 23:16, Jeremiah 23:17, Jeremiah 27:9, Jeremiah 29:8, Micah 2:11, Luke 6:26, John 3:19-21, 2 Peter 2:1-3 having: Exodus 32:33, Acts 17:21,*Gr: 1 Corinthians 2:1, 1 Corinthians 2:4 1 Kings 22:6 - the prophets together Job 21:14 - for we Psalms 50:17 - hatest Proverbs 15:12 - scorner Proverbs 17:4 - General Proverbs 28:9 - turneth Ecclesiastes 9:18 - sinner Isaiah 9:15 - the prophet Jeremiah 6:10 - the word Jeremiah 23:26 - prophets of Jer 27:15 - that I Ezekiel 13:18 - that sew Daniel 11:34 - cleave Matthew 7:15 - which Matthew 13:25 - men Matthew 13:47 - and gathered Matthew 18:7 - for John 10:5 - General Acts 20:30 - of your 1 Corinthians 3:12 - wood 1 Corinthians 4:15 - ye have 1 Corinthians 14:38 - General 2 Corinthians 2:17 - which 2 Corinthians 11:3 - so 2 Corinthians 11:13 - false Galatians 1:7 - pervert Ephesians 4:14 - tossed Philippians 3:2 - evil 2 Thessalonians 2:3 - except 1 Timothy 4:6 - good doctrine 1 Timothy 6:3 - to wholesome 2 Timothy 3:7 - learning 2 Timothy 3:10 - my Titus 1:9 - sound 1 John 2:18 - ye have 1 John 4:5 - and 2 Timothy 4:3. ———————– Among the things predicted to get worse (2 Timothy 3:13), was the growing dislike for the teaching of the word, especially that part of it that condenms a sinful life. When the term sound is used with reference to the physical body, it means to be in good health. When used of doctrine or teaching, it signifies the kind of in struction that will result in good moral and spiritual health. But evil men are not interested in that kind of health, hence they will not endure or put up with such teaching. They want the kind that will allow them to feel comfortable in the midst of their corrupt practices. To do so, they seek to obtain men who will give them that kind of teaching.

A faithful pro-claimer of the word will not try to tickle the itching ears of these lustful pretenders, hence they seek for the kind of teachers who are as bad as they–men whose lives are also fashioned after the lusts like those of the hearers with itching ears. This verse might seem clearer if the construction would be arranged as follows: “They will not endure sound doctrine; but, having itching ears, they will heap to themselves teachers who practice their own lusts.” 2 Timothy 4:3 ——————————————————————————– For (γὰρ) Ground for the preceding exhortations in the future opposition to sound teaching. ——————————————————————————– Endure (ἀνέξονται) Only here in Pastorals. Mostly in Paul. Comp. Acts 18:14; 2 Corinthians 11:4; Hebrews 13:22. ——————————————————————————– Sound doctrine (τῆςὑγιαινούσηςδιδασκαλίας) Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general.

See on 1 Timothy 1:10. ——————————————————————————– Shall they heap to themselves teachers (ἑαυτοῖςἐπισωρεύσουσινδιδασκάλους) A vigorous and graphic statement. Ἑπισωρεύειν to heap up, N.T.o. Comp. σεσωρευμένα laden, 2 Timothy 3:6.

The word is ironical; shall invite teachers en masse. In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf-maker is readily found. “The master of superstition is the people, and in all superstition wise men follow fools” (Bacon, Ess. 17). ——————————————————————————– Having itching ears (κνηθόμενοιτὴνἀκοήν) Or, being tickled in their hearing. Κνήθειν to tickle, N.T.o. olxx. Κνηθόμενοι itching. Hesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.).

Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή, A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6 : in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1 : hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. 2 Timothy 4:3 ——————————————————————————– A time when (kairos hote). One of the akairτs (out of season) times. ——————————————————————————– Will not endure (ouk anexontai).

Future middle (direct) of anechτ. “Will not hold themselves back from” (Colossians 3:13). Having itching ears (knηthomenoi tηn akoηn). Present middle (causative) participle of knηthτ, late and rare form of the Attic knaτ, to scratch, to tickle, here only in N.T. “Getting the ears (the hearing, tηn akoηn) tickled.” The Vulgate has prurientes. Cf. the Athenians (Acts 17:21). Clement of Alexandria tells of speakers tickling (knηthontes) the ears of those who want to be tickled. This is the temptation of the merely “popular” preacher, to furnish the latest tickle.

2 Timothy 4:4

2 Timothy 4:4 2 Timothy 4:4 ————————— καιG2532 AND αποG575 μενG3303 FROM τηςG3588 THE αληθειαςG225 TRUTH τηνG3588 THE ακοηνG189 EAR αποστρεψουσινG654 [G5692] THEY WILL TURN AWAY, επιG1909 δεG1161 τουςG3588 AND TO μυθουςG3454 FABLES εκτραπησονταιG1624 [G5691] WILL BE TURNED ASIDE. turn: 2 Timothy 1:15, Proverbs 1:32, Zechariah 7:11, Acts 7:57, Hebrews 13:25 unto: 1 Timothy 1:4, 1 Timothy 4:7, Titus 1:14, 2 Peter 1:16 Deuteronomy 13:5 - turn you Deuteronomy 30:17 - heart 1 Kings 18:22 - Baal’s prophets Job 21:14 - for we Psalms 50:17 - hatest Proverbs 17:4 - General Proverbs 28:9 - turneth Ecclesiastes 9:18 - sinner Jeremiah 5:31 - my people Jeremiah 27:15 - that I Matthew 13:15 - ears Matthew 13:47 - and gathered Matthew 18:7 - for Luke 14:18 - I have John 8:45 - General Acts 20:30 - of your 1 Corinthians 14:38 - General 2 Corinthians 2:17 - which 2 Corinthians 11:3 - so 2 Corinthians 11:13 - false Galatians 1:7 - pervert Philippians 3:2 - evil 2 Thessalonians 2:3 - except 1 Timothy 1:19 - concerning 1 Timothy 4:1 - depart 2 Timothy 3:7 - learning Titus 1:10 - there Hebrews 12:25 - turn away 1 John 2:18 - ye have 2 Timothy 4:4. ———————– These teachers with lusts like the people who employed them, would naturally be disposed to furnish the kind of speeches that were acceptable. Hence they (the lustful teachers) will turn away their (the people with itching ears) ears from the truth. In place of the truth, they will entertain them with fables or fictions. 2 Timothy 4:4 ——————————————————————————– Shall be turned unto fables (ἐπὶτοὺςμύθουςἐκτραπήσονται) More correctly, will turn aside. The passive has a middle sense. For fables see on 1 Timothy 1:4. 2 Timothy 4:4 ——————————————————————————– Will turn away their ears (tηn akoηn apostrepsousin). Future active of old verb apostrephτ. See 1 Corinthians 12:17 for this use of akoη. The people stopped their ears and rushed at Stephen in Acts 7:57. ——————————————————————————– Will turn aside (ektrapηsontai).

Second future passive of ektrepτ. They prefer “myths” to “the truth” as some today turn away to “humanism,” “bolshevism,” “new thought” or any other fad that will give a new momentary thrill to their itching ears and morbid minds.

2 Timothy 4:5

2 Timothy 4:5 2 Timothy 4:5 ————————— συG4771 δεG1161 BUT THOU, νηφεG3525 [G5720] BE SOBER ενG1722 IN πασινG3956 ALL THINGS, κακοπαθησονG2553 [G5657] SUFFER , εργονG2041 “THE” WORK ποιησονG4160 [G5657] DO ευαγγελιστουG2099 OF AN , τηνG3588 διακονιανG1248 σουG4675 THY SERVICE πληροφορησονG4135 [G5657] FULLY CARRY OUT. watch: Isaiah 56:9, Isaiah 56:10, Isaiah 62:6, Jeremiah 6:17, Ezekiel 3:17, Ezekiel 33:2, Ezekiel 33:7, Mark 13:34, Mark 13:37, Luke 12:37, Acts 20:30, Acts 20:31, 1 Thessalonians 5:6, Hebrews 13:17, Revelation 3:2 endure: 2 Timothy 1:8, 2 Timothy 2:3, 2 Timothy 2:10, 2 Timothy 3:10-12 an: Acts 21:8, Ephesians 4:11, 1 Timothy 4:12, 1 Timothy 4:15 make full proof of: or, fulfil, Romans 15:19, Colossians 1:25, Colossians 4:17 Deuteronomy 13:5 - turn you Ezra 8:29 - Watch ye Psalms 27:14 - be Matthew 25:13 - General Matthew 25:16 - went Luke 9:60 - but Luke 10:2 - the labourers Luke 21:36 - Watch Acts 13:2 - they Acts 14:26 - the work Acts 26:16 - a minister 1 Corinthians 13:7 - endureth 1 Corinthians 16:13 - Watch 2 Corinthians 6:4 - afflictions 2 Corinthians 6:5 - watchings Ephesians 4:12 - the work Colossians 1:23 - whereof 1 Timothy 3:11 - sober 1 Peter 4:7 - and 2 Timothy 4:5. ———————– Watch thou is a kindly warning for Timothy to maintain his composure under all circumstances, for many tests of his perseverance were likely to come. Encouraged by the example of Paul, he should be equal to the occasion even when persecutions come. Do the work of an evangelist. We may learn two important items of information by this statement. One is that Timothy was an evangelist, which has sometimes been questioned. Paul certainly would not tell anyone to do a work that did not belong to his position in life.

The other is that an evangelist has a work to perform that is peculiar to his office. By consulting 1 Timothy 3 and Titus 1, we will learn that an evangelist is the one to appoint elders and deacons, and in 2 Timothy 5 it is shown that an evangelist is the one to discipline an elder when charges are preferred against him. It is also taught in Titus 1:5 that an evangelist is to take charge of churches that have not been established, and hold that charge until matters are set in order and elders are appointed to take oversight of the congregation, at which time the evangelist is to go to other fields of labor. Make full proof of thy ministry is rendered “fully carry out thy service” by the Englishman’s Greek New Testament. 2 Timothy 4:5 ——————————————————————————– Watch thou (σὺνῆφε) See on 1 Thessalonians 5:6, and see on ἀνανήψωσιν recover, 2 Timothy 2:26. ——————————————————————————– Endure afflictions (κακοπάθησον) Or suffer hardship. See on 2 Timothy 2:9, and comp. 2 Timothy 4:5. ——————————————————————————– Of an evangelist (εὐαγγελιστοῦ) Here, Acts 21:8 and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13; Acts 8:26-40. A helper of the apostles.

An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). ——————————————————————————– Make full proof of thy ministry (τὴνδιακονίανσουπληροφόρησον) Better, fulfill or fully perform.

In Pastorals only here and 2 Timothy 4:17. See on Luke 1:1. In lxx once, Ecclesiastes 8:11, is fully persuaded. Only in this passage in the active voice. Comp. πληρώσαντεςτὴνδιακονίαν having fulfilled their ministration, Acts 12:25 : ἐπλήρουτὸνδρόμον was fulfilling his course, Acts 13:25, and τὸνδρόμον I have finished the course, 2 Timothy 4:7. For διακονίαν ministry, see on 1 Timothy 1:12. 2 Timothy 4:5 ——————————————————————————– But be thou sober (su de nηphe).

Present active imperative of nηphτ, for which see 1 Thessalonians 5:6; 1 Thessalonians 5:8. “Be sober in thy head.” ——————————————————————————– Suffer hardship (kakopathηson). See 2 Timothy 2:9. ——————————————————————————– Do the work of an evangelist (ergon poiηson euaggelistou).

See 1 Corinthians 1:17; Ephesians 4:11 for euaggelistηs, gospelizer. ——————————————————————————– Fulfil (plηrophorηson). First aorist active imperative of plηrophoreτ, for which see Colossians 4:12. In Colossians 4:17 Paul uses plηroτ to Archippus about his ministry as he here employs plηrophoreτ. Both verbs mean to fill full.

2 Timothy 4:6

2 Timothy 4:6 2 Timothy 4:6 ————————— εγωG1473 γαρG1063 FOR I ηδηG2235 ALREADY σπενδομαιG4689 [G5743] AM BEING POURED OUT, καιG2532 AND οG3588 THE καιροςG2540 TIME τηςG3588 εμηςG1699 αναλυσεωςG359 OF MY RELEASE εφεστηκενG2186 [G5758] IS COME. I am: Philippians 2:17 and: Genesis 48:21, Genesis 50:24, Numbers 27:12-17, Deuteronomy 31:14, Joshua 23:14, Philippians 1:23, 2 Peter 1:14, 2 Peter 1:15 Numbers 15:5 - General Numbers 23:10 - the death 1 Samuel 12:2 - I am old 2 Samuel 19:37 - I may die 1 Kings 2:1 - the days Psalms 31:15 - My times Psalms 37:37 - General Psalms 73:26 - flesh Daniel 11:33 - yet Malachi 3:3 - an Matthew 10:28 - And Matthew 10:39 - General Matthew 24:46 - General Mark 8:35 - will save Acts 20:24 - I might Acts 21:13 - for Philippians 1:17 - that Philippians 1:20 - whether Philippians 3:8 - for whom Colossians 1:23 - whereof Hebrews 12:4 - General Revelation 6:9 - I saw 2 Timothy 4:6. ———————– For I am now ready to be offered. The Englishman’s Greek New Testament renders this as follows: “For I already am being poured out,” and the Greek text justifies the translation. The word for offered is defined “poured out” by Thayer, and Paul used it because he knew he was actually to have his blood poured out of his body on the executioner’s block. Of course the execution was not actually started, and was not to start at once, for Paul still expected to do some writing (verse 13). But he was a captive in chains, condemned to die for the Gospel’s sake, and he regarded his sacrifice as having been started.

One item in the Mosiac system consisted of pouring blood out about the altar of sacrifice (Exodus 29:12; Leviticus 4:7), and Paul compares the pouring out of his blood, to those sacrifices. In other words, here is one instance where an act (pouring out) is used in both a literal and a spiritual sense, since his death was to be occasioned by his religious devotion to God. Departure is from , which Thayer defines, “An unloosing, a dissolving, departure.” The unloosing refers to the separation of the soul from the body, and departure pertains to the flight of the soul to the intermediate region after it leaves the body. At hand denotes it is comparatively near only, for the apostle expected still to do some more work for the Lord as the chapter will later show. 2 Timothy 4:6 ——————————————————————————– For I am now ready to be offered (ἐγὼγὰρἤδησπένδομαι) I, emphatic contrast with σὺ thou, 2 Timothy 4:5. Already. What he is now suffering is the beginning of the end. Σπένδεσθαι to be poured out as a libation, only here and Philippians 2:17 (note). In the active voice quite often in lxx. ——————————————————————————– Departure (ἀναλύσεως) N.T.o. olxx. Comp. ἀναλῦσαι to depart, Philippians 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp.

In Philippians the latter is the more probable explanation, because Paul’s situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1, and Clement of Rome, ad Corinth. xliv: “Blessed are the presbyters who have gone before, seeing that their departure (ἀνάλυσιν) was fruitful and ripe.” 2 Timothy 4:6 ——————————————————————————– I am already being offered (ηdη spendomai). Present (progressive) passive indicative of spendτ, old verb, to pour out a libation or drink offering. In N.T. only here and Philippians 2:17. “What was then a possibility is now a certainty” (Parry). The sacrifice of Paul’s life-blood has begun. ——————————————————————————– Of my departure (tηs analuseτs mou). Our very word “analysis.” Old word from analuτ, to loosen up or back, to unloose.

Only here in N.T., though analusai for death is used by Paul in Philippians 1:23 which see for the metaphor. ——————————————————————————– Is come (ephestηken). Perfect active indicative of ephistηmi (intransitive use). See 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come.

2 Timothy 4:7

2 Timothy 4:7 2 Timothy 4:7 ————————— τονG3588 THE αγωναG73 τονG3588 COMBAT καλονG2570 GOOD ηγωνισμαιG75 [G5766] I HAVE , τονG3588 THE δρομονG1408 COURSE τετελεκαG5055 [G5758] I HAVE , τηνG3588 THE πιστινG4102 FAITH τετηρηκαG5083 [G5758] I HAVE KEPT. have thought, 1 Timothy 6:12 I have finished: John 4:34, Acts 13:25, Acts 20:24, 1 Corinthians 9:24-27, Philippians 3:13, Philippians 3:14, Hebrews 12:1, Hebrews 12:2 I have kept: 2 Timothy 1:14, Proverbs 23:23, Luke 8:15, Luke 11:28, John 17:6, 1 Timothy 6:20, Revelation 3:8, Revelation 3:10 Exodus 39:42 - according Exodus 40:33 - So Moses Numbers 4:23 - to perform the service Numbers 4:30 - service Numbers 6:20 - and after Numbers 8:25 - cease waiting upon the service thereof Numbers 32:27 - armed Joshua 11:23 - And the land Joshua 24:29 - after these Judges 3:2 - might know Nehemiah 4:17 - with one Nehemiah 13:22 - Remember Psalms 36:10 - and thy Proverbs 13:19 - The desire Proverbs 21:21 - findeth Proverbs 24:6 - by Ezekiel 48:11 - charge Daniel 12:13 - rest Zechariah 9:13 - against Zechariah 10:5 - because Mark 4:29 - brought forth Luke 6:23 - your Luke 12:37 - Blessed Luke 19:16 - Lord John 4:36 - he that reapeth receiveth John 17:4 - finished Romans 2:7 - patient 1 Corinthians 3:14 - General 1 Corinthians 9:7 - goeth 1 Corinthians 9:25 - striveth 1 Corinthians 16:13 - quit 2 Corinthians 5:8 - and willing 2 Corinthians 6:7 - the armour 2 Corinthians 10:3 - we do Philippians 1:17 - that Philippians 1:20 - whether Philippians 1:27 - the faith Philippians 1:30 - the same 1 Timothy 1:18 - mightest 2 Timothy 2:5 - is he 2 Timothy 3:11 - but Hebrews 10:32 - ye endured Hebrews 12:4 - General 1 Peter 5:9 - stedfast Revelation 2:10 - be thou Revelation 11:7 - when Revelation 12:11 - they overcame Revelation 14:12 - the faith Revelation 14:13 - and their 2 Timothy 4:7. ———————– A good fight is one that is waged on behalf of a good cause and against a bad one. A course means one’s career or race of life, and finish means to complete or make full. Paul’s active work was over because of his chains, and in that sense his race was run. But the teaching of the scripture is that Christians must be faithful until death in order to gain the crown (James 1:12; 1 Peter 5:4; Revelation 2:10). That is true, but a man can be faithful even when prevented by unavoidable circumstances from further activity in the work. Paul’s activities were stopped by the enemy, and in that sense his course was finished.

Kept the faith. The law of God, which is the basis of the faith, will live until it has accomplished its divine purpose, hence it. is not left for man to “keep” the faith in the sense of pre serving its existence. So the phrase means that Paul had kept himself true to the law of divine faith, always advocating it whenever he had the opportunity. 2 Timothy 4:7 ——————————————————————————– I have fought a good fight (τὸνκαλὸνἀγῶναἠγώνισμαι) For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philippians 1:27; Philippians 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11 ff. ——————————————————————————– Course (δρόμον) Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philippians 2:16; Philippians 3:12-14. ——————————————————————————– I have kept the faith (τὴνπίστιντετήρηκα) The phrase N.T.o. For τηρεῖν to keep, see on 1 Timothy 5:22; see on 1 Timothy 6:14. 2 Timothy 4:7 ——————————————————————————– I have fought the good fight (ton kalon agτna ηgτnismai).

Perfect middle indicative of agτnizomai, a favourite figure with Paul (1 Corinthians 9:25; Colossians 1:29), with the cognate accusative agτna (Philippians 1:27; Philippians 1:30, etc.). The “fight” is the athletic contest of his struggle for Christ. ——————————————————————————– I have finished the course (ton dromon teteleka). Perfect active indicative of teleτ. He had used this metaphor also of himself to the elders at Ephesus (Acts 20:24). Then the “course” was ahead of him. Now it is behind him. ——————————————————————————– I have kept the faith (tηn pistin tetηrηka).

Perfect active indicative again of tηreτ. Paul has not deserted. He has kept faith with Christ. For this phrase, see Revelation 14:12. Deissmann (Light, etc., p. 309) gives inscriptions in Ephesus of a man who says: “I have kept faith” (tηn pistin etηrηsa) and another of a man of whom it is said: “He fought three fights, and twice was crowned.”

2 Timothy 4:8

2 Timothy 4:8 2 Timothy 4:8 ————————— λοιπονG3063 αποκειταιG606 [G5736] IS LAID UP μοιG3427 FOR ME οG3588 τηςG3588 THE δικαιοσυνηςG1343 OF στεφανοςG4735 CROWN, ονG3739 WHICH αποδωσειG591 [G5692] WILL RENDER μοιG3427 TO ME οG3588 THE κυριοςG2962 LORD ενG1722 IN εκεινηG1565 τηG3588 THAT ημεραG2250 DAY οG3588 THE δικαιοςG1342 κριτηςG2923 JUDGE; ουG3756 μονονG3440 δεG1161 AND NOT ONLY εμοιG1698 TO ME, αλλαG235 BUT καιG2532 ALSO πασινG3956 TO ALL τοιςG3588 WHO ηγαπηκοσινG25 [G5761] LOVE τηνG3588 επιφανειανG2015 αυτουG846 HIS . there: Psalms 31:19, Matthew 6:19, Matthew 6:20, Colossians 1:5, 1 Timothy 6:19 a crown: 2 Timothy 2:5, Proverbs 4:9, 1 Corinthians 9:25, James 1:12, 1 Peter 5:4, Revelation 2:10, Revelation 4:4, Revelation 4:10 the righteous: 2 Timothy 4:1, Genesis 18:25, Psalms 7:11, Romans 2:5, 2 Thessalonians 1:5, 2 Thessalonians 1:6, Revelation 19:11 at that: 2 Timothy 1:12, 2 Timothy 1:18, Malachi 3:17, Matthew 7:22, Matthew 24:36, Luke 10:12, 1 Thessalonians 5:4 that love: Romans 8:23, 1 Corinthians 2:9, 2 Corinthians 5:2, 1 Thessalonians 1:10, Titus 2:13, Hebrews 9:28, Revelation 1:7, Revelation 22:20 Numbers 4:30 - service Numbers 6:20 - and after Numbers 32:27 - armed Deuteronomy 11:22 - to love Joshua 11:23 - And the land Joshua 24:29 - after these Judges 11:27 - the Judge Rth 2:12 - recompense Nehemiah 13:22 - Remember Psalms 36:10 - and thy Psalms 96:13 - he cometh Proverbs 13:19 - The desire Proverbs 14:18 - the prudent Proverbs 21:21 - findeth Ezekiel 48:11 - charge Daniel 12:13 - rest Micah 7:9 - he will Matthew 25:1 - went Matthew 25:10 - they Matthew 25:34 - inherit Mark 4:29 - brought forth Luke 6:23 - your Luke 12:37 - Blessed Luke 19:16 - Lord John 4:36 - he that reapeth receiveth John 17:15 - keep Acts 10:42 - that it Romans 2:7 - patient Romans 2:16 - by Jesus 1 Corinthians 1:7 - waiting 1 Corinthians 9:24 - so run 1 Corinthians 15:13 - General 2 Corinthians 5:8 - and willing Galatians 5:5 - the hope Philippians 3:14 - press Philippians 3:20 - we look Colossians 3:4 - appear 2 Thessalonians 1:10 - in that 2 Thessalonians 3:5 - and into Hebrews 6:10 - God Hebrews 10:32 - ye endured Hebrews 10:34 - in yourselves that ye have Hebrews 12:2 - Looking James 2:5 - heirs 1 Peter 1:4 - reserved 1 Peter 1:13 - the grace 1 Peter 2:23 - judgeth 1 Peter 5:1 - a partaker 2 Peter 1:11 - an entrance 1 John 2:28 - when Revelation 3:11 - thy Revelation 12:11 - they overcame Revelation 14:13 - and their 2 Timothy 4:8. ———————– Henceforth means “hereafter” or “from now on.” It is equivalent to the preceding thought that the prospect of a crown is held out only to those who complete a life of righteousness. The last word denotes that the crown is a “medal of honor” to be bestowed upon a person who has lived a righteous life. Lord, the righteous judge is significant, because in earthly contests the judges are sometimes influenced to decide with partiality, while He will decide strictly on the basis of faithfulness. That day refers to the day of judgment, and it is often referred to in such indefinite language because of its unequalled importance, for which reason it needs no other specification. Love his appearing. The first word is defined by Thayer, “To welcome with desire, long for.” If a man has not been living a righteous life, he will dread to see the Lord come. But a faithful servant (Luke 12:41-46) will be glad to look forward to the coming of Christ (Revelation 22:20). 2 Timothy 4:8 ——————————————————————————– Henceforth (λοιπὸν) Lit. as to what remains. Λοιπὸν or τὸλοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13 : or for the rest, besides, as 1 Thessalonians 4:1 (note); 2 Thessalonians 3:1. ——————————————————————————– There is laid up (ἀπόκειται) Or laid away. In Pastorals only here. In Paul, see Colossians 1:5 (note). Luke 19:20 of the pound laid up in a napkin. ——————————————————————————– A crown of righteousness (ὃτῆςδικαιοσύνηςστέφανος) The phrase N.T.o. See on στεφανοῦται is crowned, 2 Timothy 2:5. Rend. the crown. ——————————————————————————– Judge (κριτής) Comp. 2 Timothy 4:1.

Mostly in Luke and Acts. oP. Only here in Pastorals.

Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12. ——————————————————————————– Shall give (ἀποδώσει) Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16 : or to give back, recompose, as here, Matthew 6:4; Matthew 6:6; Matthew 6:18; Romans 2:6. ——————————————————————————– At that day (ἐνἐκείνῃτῃἡμέρᾳ) See on 2 Timothy 1:12. ——————————————————————————– That love his appearing (τοῖςἠγαπηκόσιτὴνἐπιφάνειαναὐτοῦ) For love rend. have loved. Appearing, Christ’s second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.o. Some have interpreted appearing as Christ’s first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philippians 3:20; Hebrews 9:28. 2 Timothy 4:8 ——————————————————————————– Henceforth (loipon). Accusative case, “for the rest.” ——————————————————————————– There is laid up for me (apokeitai moi).

Present passive of apokeimai, old verb, to be laid away. See Colossians 1:5 for the hope laid away.

Paul’s “crown of righteousness” (ho tηs dikaiosunηs stephanos, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor’s crown as in 1 Corinthians 9:25 which see) “is laid away” for him. ——————————————————————————– At that day (en ekeinηi tηi hηmerβi). That great and blessed day (2 Timothy 1:12; 2 Timothy 1:18). ——————————————————————————– The righteous judge (ho dikaios kritηs). “The just judge,” the umpire who makes no mistakes who judges us all (2 Corinthians 5:10). ——————————————————————————– Shall give me (apodτsei moi). Future active of apodidτmi. “Will give back” as in Romans 2:6 and in full. ——————————————————————————– But also to all them that have loved his appearing (alla pβsin tois ηgapηkosin tηn epiphaneian autou). Dative case of the perfect active participle of agapaτ, to love, who have loved and still love his second coming. Epiphaneia here can as in 2 Timothy 1:10 be interpreted of Christ’s Incarnation.

2 Timothy 4:9

2 Timothy 4:9 2 Timothy 4:9 ————————— σπουδασονG4704 [G5657] BE ελθεινG2064 [G5629] TO COME προςG4314 TO μεG3165 ME ταχεωςG5030 QUICKLY; 2 Timothy 4:21, 2 Timothy 1:4 Titus 3:12 - be 2 Timothy 4:9. ———————– Though he was an apostle, Paul had the same craving for companionship that any Christian will have for another. He knew he was not to live much longer (how much longer is not stated), and he wished to have his son (in the Gospel) with him again before he left this world. 2 Timothy 4:9 ——————————————————————————– Do thy diligence (σπούδασον) Earnestly endeavor. See on 2 Timothy 2:15, and comp. 2 Timothy 1:3. Do diligence and give diligence (2 Peter 1:10) are old English phrases. So Chaucer: “And night and day dide ever his diligence Hir for to please.” Manciple’s T. 141. “And ech of hem doth al his diligence To doon un-to the feste reverence.” Clerke’s T. 195 2 Timothy 4:9 ——————————————————————————– Shortly (tacheτs). In 2 Timothy 4:21 he more definitely says “before winter.” Apparently the trial might drag on through its various stages.

2 Timothy 4:10

2 Timothy 4:10 2 Timothy 4:10 ————————— δημαςG1214 γαρG1063 FOR DEMAS μεG3165 ME εγκατελιπενG1459 [G5627] FORSOOK, αγαπησαςG25 [G5660] HAVING LOVED τονG3588 THE νυνG3568 PRESENT αιωναG165 AGE, καιG2532 AND επορευθηG4198 [G5675] IS GONE ειςG1519 TO θεσσαλονικηνG2332 ; κρησκηςG2913 ειςG1519 TO γαλατιανG1053 GALATIA, τιτοςG5103 TITUS ειςG1519 TO δαλματιανG1149 . Demas: Colossians 4:14, Colossians 4:15, Philemon 1:24 hath: 2 Timothy 4:16, 2 Timothy 1:15, Matthew 26:56, Acts 13:13, Acts 15:38, 2 Peter 2:15 having: Luke 9:61, Luke 9:62, Luke 14:26, Luke 14:27, Luke 14:33, Luke 16:13, Luke 17:32, Philippians 2:21, 1 Timothy 6:10, 1 John 2:15, 1 John 2:16, 1 John 5:4, 1 John 5:5 Thessalonica: Acts 17:1, Acts 17:11, Acts 17:13 Galatia: Acts 16:6, Acts 18:23, Galatians 1:2 Titus: 2 Corinthians 2:13, 2 Corinthians 7:6, 2 Corinthians 8:6, 2 Corinthians 8:16, Galatians 2:1-3, Titus 1:4 Leviticus 11:20 - General Rth 1:14 - Orpah 1 Samuel 15:19 - fly upon 1 Kings 11:9 - his heart 2 Kings 5:20 - and take Job 34:27 - turned Proverbs 2:13 - leave Matthew 6:24 - serve Matthew 13:21 - for Matthew 13:22 - seed Matthew 24:10 - shall many Mark 4:17 - have Mark 4:19 - the cares Mark 10:22 - sad Luke 8:14 - and are Luke 14:18 - I have John 6:66 - of his John 10:12 - he that Acts 17:15 - receiving 1 Corinthians 6:3 - pertain Ephesians 2:2 - walked according 1 Timothy 5:15 - General 1 Timothy 5:24 - General 2 Timothy 2:4 - entangleth Titus 2:12 - this 2 Timothy 4:10. ———————– According to Colossians 4:14 and Philemon 1:24, Demas had been associated with Paul in his travels, and for a while even after the apostle was taken to Rome in chains. But he failed to stand the test when persecution threatened, being more interested in the pleasures of this world than in the cause of Christ. No unfavorable comment is made about the departure of Cresens and Titus, hence we may conclude they left with Paul’s consent. Such a conclusion is reasonable since verse 12 expressly says that the apostle sent another disciple away for some purpose (not stated). 2 Timothy 4:10 ——————————————————————————– Demas A contraction of Demetrius or Demarchus. He is mentioned Colossians 4:13 and Philemon 1:24. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Colossians 4:14 (comp. “Luke the beloved physician”) may be a shadow of Demas’s behavior mentioned here, in case Colossians was written later than 2nd Timothy. ——————————————————————————– Hath forsaken (ἐγκατέλειπεν) In Pastorals here and 2 Timothy 4:16. See on 2 Corinthians 4:9.

The compounded preposition ἐν indicates a condition or circumstances in which one has been left, as the common phrase left in the lurch. Comp.

Germ. im Stiche. ——————————————————————————– Having loved (ἀγαπήσας) The participle is explanatory, because he loved. ——————————————————————————– This present world (τὸννῦναἰῶνα) See on 1 Timothy 6:17. Contrast love his appearing, verse 8. ——————————————————————————– Crescens (Κρήσκης) N.T.o. Unknown. ——————————————————————————– Galatia (Γαλατίαν) Most probably Galatia. See Introd. to Galatians. Eusebius (H. E. iii. 4) says: “Paul testifies that Crescens was sent to Gaul (Γαλλίαν).” Tischendorf adopts this reading. ——————————————————————————– Dalmatia (Δαλματίαν) Part of the country known generally as Illyricum, along the eastern coast of the Adriatic.

See Romans 15:19. 2 Timothy 4:10 ——————————————————————————– Forsook me (me egkateleipen). Imperfect (MSS. also have aorist, egkatelipen) active of the old double compound verb egkataleipτ, for which see Romans 9:29.

Clearly in contrast to 2 Timothy 4:9 and in the sense of 1 Timothy 6:17, wilful desertion. Only mentioned elsewhere in Colossians 4:14. ——————————————————————————– Crescens (Krηskηs). No other mention of him. ——————————————————————————– Titus to Dalmatia (Titos eis Dalmatian). Titus had been asked to rejoin Paul in Nicopolis where he was to winter, probably the winter previous to this one (Titus 3:12). He came and has been with Paul.

2 Timothy 4:11

2 Timothy 4:11 2 Timothy 4:11 ————————— λουκαςG3065 LUKE εστινG2076 [G5748] IS μονοςG3441 ALONE μετG3326 WITH εμουG1700 ME. μαρκονG3138 MARK αναλαβωνG353 [G5631] HAVING TAKEN αγεG71 [G5720] BRING μεταG3326 WITH σεαυτουG4572 THYSELF, εστινG2076 [G5748] γαρG1063 FOR HE IS μοιG3427 TO ME ευχρηστοςG2173 USEFUL ειςG1519 FOR διακονιανG1248 SERVICE. Only: 2 Timothy 1:15 Luke: Acts 16:10, Colossians 4:14, Philemon 1:24 Mark: Acts 12:12, Acts 12:25, Acts 15:39, Colossians 4:10, 1 Peter 5:13, Hosea 14:4 for: Matthew 19:30, Matthew 20:16, Luke 13:30 1 Kings 19:21 - ministered Jonah 3:3 - arose Acts 13:2 - they Acts 13:5 - their Acts 13:13 - John Acts 15:37 - John Acts 17:15 - receiving Ephesians 4:12 - the work Philemon 1:11 - profitable 2 Timothy 4:11. ———————– Only Luke is with me means of the ones who had traveled with Paul, for verse 21 shows that several brethren were still associated with him in his trials and labors for the Lord. Mark is the disciple who deserted Paul, recorded in Acts 13:13 Acts 15:36-41. But he seems to have reclaimed himself in Paul’s confidence, for he calls for him that he might he of use in the ‘ministry or service. 2 Timothy 4:11 ——————————————————————————– Luke See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul’s departure, and was there seven years later, when Paul revisited the city (Acts 20:5-6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14 and Philemon 1:24. ——————————————————————————– Take (ἀναλαβὼν) In N.T. mostly in Acts. See on Acts 23:31, and comp.

Acts 20:13-14. ——————————————————————————– Mark Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12; Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10).

The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him.

The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. ——————————————————————————– Profitable for the ministry (εὔχρηστοςεἰςδιακονίαν) Ἑύχρηστος profitable, only here, 2 Timothy 2:21, Philemon 1:11. For for the ministry rend. for ministering or for service, and see on 1 Timothy 1:12. 2 Timothy 4:11 ——————————————————————————– Only Luke is with me (Loukas estin monos met’ emou).

Luke is with Paul now in Rome as during the first Roman imprisonment (Philemon 1:24; Colossians 4:14). ——————————————————————————– Take Mark (Markon analabτn). Second aorist active participle of analambanτ, old verb, to pick up, as in Ephesians 6:13; Ephesians 6:16. “Pick up Mark.” ——————————————————————————– He is useful to me (estin moi euchrηstos). See 2 Timothy 2:21 for euchrηstos. Paul had long ago changed his opinion of Mark (Colossians 4:10) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts 15:37 ff.).

2 Timothy 4:12

2 Timothy 4:12 2 Timothy 4:12 ————————— τυχικονG5190 δεG1161 BUT απεστειλαG649 [G5656] I SENT ειςG1519 TO εφεσονG2181 EPHESUS. Tychicus: Acts 20:4, Ephesians 6:21, Colossians 4:7, Titus 3:12 to: Acts 20:16, Acts 20:17, Acts 20:25, 1 Timothy 1:3 Acts 18:19 - Ephesus 2 Timothy 1:18 - Ephesus 2 Timothy 4:12. ———————– This is referred to and commented upon at verse 10. 2 Timothy 4:12 ——————————————————————————– Tychicus A comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Acts 20:4-5; Ephesians 6:21; Colossians 4:7. In Acts 20:4 he is described as a native of proconsular Asia. 2 Timothy 4:12 ——————————————————————————– Tychicus I sent to Ephesus (Tuchikon apesteila eis Epheson). Perhaps Paul had sent him on before he came to Rome. He may have been still on the way to Ephesus.

2 Timothy 4:13

2 Timothy 4:13 2 Timothy 4:13 ————————— τονG3588 THE φαιλονηνG5341 CLOAK ονG3739 WHICH απελιπονG620 [G5627] I LEFT ενG1722 IN τρωαδιG5174 TROAS παραG3844 WITH καρπωG2591 CARPUS, ερχομενοςG2064 [G5740] " WHEN " COMING φερεG5342 [G5720] BRING, καιG2532 AND ταG3588 THE βιβλιαG975 BOOKS, μαλισταG3122 ταςG3588 THE μεμβραναςG3200 cloak: 1 Corinthians 4:11, 2 Corinthians 11:27 Troas: Acts 16:8, Acts 16:11, Acts 20:5-12 Matthew 10:10 - two Acts 20:6 - came 2 Timothy 4:21 - thy 2 Timothy 4:13. ———————– A cloke is a loose outer garment, especially needed in winter. Books means the documents already composed and the parchments are writing materials. His calling for all these articles indicates that while death was “at hand,” yet he expected to be able to do some more reading and writing, and as a faithful servant (even “unto death”), he determined to “die fighting.” 2 Timothy 4:13 ——————————————————————————– The cloak (φελόνην) Hesychius, however, explains as a γλωσσόκομον, originally a case for keeping the mouthpieces of wind-instruments; thence, generally, a box. Γλωσσόκομον is the word for the disciples’ treasury-chest (bag, John 12:6). Also a box for transporting or preserving parchments. Specimens have been found at Herculaneum. In lxx, 2 Samuel 6:11, the ark of the Lord (but the reading varies): in 2 Chronicles 24:8, the chest placed by order of Joash at the gate of the temple, to receive contributions for its repair. Joseph. Ant. 6:1, 2, of the coffer into which the jewels of gold were put for a trespass-offering when the ark was sent back (1 Samuel 6:8).

Phrynicus defines it as “a receptacle for books, clothes, silver, or anything else.” Φαιλόνης or φαινόλης a wrapper of parchments, was translated figuratively in Latin by toga or paenula “a cloak,” sometimes of leather; also the wrapping which a shopkeeper put round fish or olives; also the parchment cover for papyrus rolls. Accordingly it is claimed that Timothy is here bidden to bring, not a cloak, but a roll-case.

So the Syriac Version. There seems to be no sufficient reason for abandoning the translation of A.V. ——————————————————————————– Carpus Not mentioned elsewhere. ——————————————————————————– The books (βιβλία) Βίβλος or, βιβλίον was the term most widely used by the Greeks for book or volume. The usual derivation is from βύβλος the Egyptian papyrus. Comp. Lat. liber “the inner bark of a tree,” also " book.” Pliny (Nat. Hist. xiii. 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was χάρτης (charta) paper. See on 2 John 1:12.

Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts. ——————————————————————————– Parchments (μεμβράνας) N.T.o. Manuscripts written on parchment or vellum. Strictly speaking, vellum was made from the skins of young calves and the common parchment from those of sheep, goats, or antelopes. It was a more durable material than papyrus and more expensive. The Latin name was membrana, and also pergamena or pergamina, from Pergamum in Mysia where it was extensively manufactured, and from which it was introduced into Greece. As to the character and contents of these documents which Timothy is requested to bring, we are of course entirely ignorant. 2 Timothy 4:13 ——————————————————————————– The cloke (tηn phelonηn).

More common form pheilonη. By metathesis for phainolη, Latin paenula, though which language transliterated the word into the other is not known.

The meaning is also uncertain, though probably “cloke” as there are so many papyri examples in that sense (Moulton and Milligan, Vocabulary). Milligan (N.T. Documents, p. 20) had previously urged “book wrap” as probable but he changed his mind and rightly so. ——————————————————————————– With Carpus (para Karpτi). “Beside Carpus,” at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul’s return from Crete. ——————————————————————————– The books (ta biblia). Probably papyrus rolls.

One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. ——————————————————————————– Especially the parchments (malista tas membranas).

Latin membrana. The dressed skins were first made at Pergamum and so termed “parchments.” These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ’s sayings (Luke 1:1-4). We recall that in Acts 26:24 Festus referred to Paul’s learning (ta grammata). He would not waste his time in prison. ——————————————————————————– he cloke (tηn phelonηn). More common form pheilonη. By metathesis for phainolη, Latin paenula, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably “cloke” as there are so many papyri examples in that sense (Moulton and Milligan, Vocabulary). Milligan (N.T.

Documents, p. 20) had previously urged “book wrap” as probable but he changed his mind and rightly so. ——————————————————————————– With Carpus (para Karpτi). “Beside Carpus,” at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul’s return from Crete. ——————————————————————————– The books (ta biblia). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. ——————————————————————————– Especially the parchments (malista tas membranas).

Latin membrana. The dressed skins were first made at Pergamum and so termed “parchments.” These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ’s sayings (Luke 1:1-4).

We recall that in Acts 26:24 Festus referred to Paul’s learning (ta grammata). He would not waste his time in prison.

2 Timothy 4:14

2 Timothy 4:14 2 Timothy 4:14 ————————— αλεξανδροςG223 οG3588 THE χαλκευςG5471 SMITH πολλαG4183 MANY μοιG3427 AGAINST ME κακαG2556 EVIL THINGS ενεδειξατοG1731 [G5668] DID. αποδωηG591 [G5630] MAY RENDER αυτωG846 TO HIM οG3588 THE κυριοςG2962 LORD καταG2596 TO ταG3588 εργαG2041 αυτουG846 HIS WORKS. Alexander: Acts 19:33, Acts 19:34, 1 Timothy 1:20 reward: 1 Samuel 24:12, 2 Samuel 3:39, Psalms 28:4, Psalms 109:5-20, Jeremiah 15:15, Jeremiah 18:19-23, 2 Thessalonians 1:6, 1 John 5:16, Revelation 6:10, Revelation 18:6, Revelation 18:20 Judges 16:28 - that I may 1 Samuel 26:19 - cursed 2 Chronicles 24:22 - The Lord Nehemiah 4:5 - cover not Nehemiah 6:14 - think thou Nehemiah 13:29 - Remember Job 21:19 - he rewardeth Job 42:8 - lest Psalms 54:5 - reward Psalms 69:27 - iniquity Jeremiah 11:20 - let Jeremiah 18:21 - deliver Lamentations 3:64 - General Matthew 7:6 - turn Acts 13:8 - withstood Philippians 3:2 - of dogs 1 Thessalonians 5:21 - hold Hebrews 6:4 - it Isaiah 2 Peter 2:13 - the reward 2 Timothy 4:14. ———————– Alexander the coppersmith. The last word is given merely to identify the one Paul means, as there were several men with the same name. We have very little information about him except what is given here, that he did the apostle much harm. The last sentence denotes that Paul expects Alexander to receive punishment from God. 2 Timothy 4:14 ——————————————————————————– Alexander the coppersmith Comp. 1 Timothy 1:20, and Acts 19:33. The same person is probably meant in all three cases. ——————————————————————————– Did me much evil (πολλάμοικακὰἐνεδείξατο) Lit. shewed me much ill-treatment. Comp. 1 Timothy 1:16. ——————————————————————————– May the Lord reward (ἀποδώσει) More correctly shall reward. A.V. follows the reading ἀποδωῄ. 2 Timothy 4:14 ——————————————————————————– Alexander the coppersmith (Alexandros ho chalkeus). Old word, only here in N.T., for metal-worker (copper, iron, gold, etc.). Possibly the one in 1 Timothy 1:20, but not the one in Acts 19:33-34 unless he afterwards became a Christian. ——————————————————————————– Did me much evil (moi kaka enedeixato).

Evidently he had some personal dislike towards Paul and possibly also he was a Gnostic. ——————————————————————————– Will render (apodτsei). Future active of the same verb used in 2 Timothy 4:8, but with a very different atmosphere.

2 Timothy 4:15

2 Timothy 4:15 2 Timothy 4:15 ————————— ονG3739 WHOM καιG2532 ALSO συG4771 THOU φυλασσουG5442 [G5732] BE WARE OF, λιανG3029 γαρG1063 FOR ανθεστηκενG436 [G5758] τοιςG3588 HE HAS ημετεροιςG2251 OUR λογοιςG3056 WORDS. be: Matthew 10:16, Matthew 10:17, Philippians 3:2 withstood: 2 Timothy 3:8 words: or, preachings Nehemiah 6:14 - think thou Matthew 7:6 - turn Matthew 23:13 - for ye shut Luke 20:46 - Beware Acts 13:8 - withstood 1 Timothy 1:20 - Alexander 2 Peter 3:17 - beware 2 Timothy 4:15. ———————– Alexander evidently was going about since Paul warns Timothy about him. This verse indicates that the “evil” he was doing against Paul was .to oppose his teaching; he was doubtless a Judaizer. 2 Timothy 4:15 ——————————————————————————– Greatly withstood (λίανἀντέστη) Comp. 2 Timothy 3:8, and Galatians 2:11. This may refer to the occurrences at Ephesus (Acts 19:33), or to Alexander’s attitude during Paul’s trial. The former is more probable. Λίαν greatly, not in Paul, except in the compound ὑπερλίαν, 2 Corinthians 11:5; 2 Corinthians 12:11. Only here in Pastorals. Mostly in Synoptic Gospels. 2 Timothy 4:15 ——————————————————————————– Be thou ware also (kai su phulassou). Present middle (direct) imperative of phulassτ, “from whom keep thyself away.” ——————————————————————————– Withstood (antestη). Second aorist active indicative of anthistηmi, “stood against my words.” See 2 Timothy 3:8; Galatians 2:11.

2 Timothy 4:16

2 Timothy 4:16 2 Timothy 4:16 ————————— ενG1722 τηG3588 IN πρωτηG4413 μουG3450 MY FIRST απολογιαG627 DEFENCE ουδειςG3762 NO ONE μοιG3427 ME συμπαρεγενετοG4836 [G5633] STOOD WITH, αλλαG235 BUT παντεςG3956 ALL μεG3165 ME εγκατελιπονG1459 [G5627] FORSOOK. μηG3361 NOT αυτοιςG846 TO THEM λογισθειηG3049 [G5678] MAY IT BE . answer: Acts 22:1, Acts 25:16, 1 Corinthians 9:3, 2 Corinthians 7:11, Philippians 1:7, Philippians 1:17, 1 Peter 3:15,*Gr. no: 2 Timothy 4:10, 2 Timothy 1:15, Psalms 31:11-13, Mark 14:50, John 16:32 I pray: Acts 7:60 Genesis 28:12 - ladder 2 Chronicles 24:22 - The Lord Job 6:21 - ye see Job 19:13 - put my brethren Psalms 27:10 - the Lord Psalms 69:20 - but there Psalms 94:17 - Unless Psalms 142:4 - but there was Proverbs 25:19 - General Proverbs 29:25 - fear Ecclesiastes 4:1 - they had Jeremiah 15:20 - for Daniel 6:20 - able Matthew 10:18 - be Matthew 14:30 - when Matthew 24:10 - shall many Matthew 26:56 - Then Mark 4:17 - when Mark 14:27 - All Luke 21:15 - which Acts 9:15 - and kings Acts 25:21 - had Acts 26:17 - Delivering Acts 27:24 - thou Romans 5:4 - and experience Romans 8:35 - shall tribulation Philippians 2:21 - all 2 Timothy 1:12 - the which 2 Timothy 4:16. ———————– First answer means Paul’s first defense before Caesar’s court. It may be learned by history as well as by Acts 28:30, that when Paul arrived in Rome from Caesarea, he was turned over to the Roman authorities who placed him in chains, but permitted him to live in a house which he rented. After this two-year period he was released, and traveled out among the churches a short while, then came back to Rome and was again arrested and brought before the court and made his own defense (called his first answer in our verse), but was not further punished as yet. (See next verse.) He was still held in chains and was soon to be condemned to die. It was at this first answer that all his associates deserted him or failed to stand by him. He was unresentful over it, though, and prayed God not to hold it against them. 2 Timothy 4:16 ——————————————————————————– At my first answer (ἐντῃπρώτῃμουἀπολογίᾳ) Ἁπολογία defense in a judicial trial. Comp. Acts 25:16. Also against private persons, as 1 Corinthians 9:3; 2 Corinthians 7:11. Defense of the gospel against its adversaries, as Philippians 1:7; Philippians 1:16; comp. 1 Peter 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians 1, since this Epistle shows at many points the influence of the Philippians letter.

It should be noted, however, that ἀπολογία in Philippians 1:7; Philippians 1:16, has no specific reference to Paul’s trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy’s presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Philippians 2:19-23) and which is here related as a piece of news, are quite inexplicable. ——————————————————————————– Stood with me (παρεγένετο) As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, 1 Corinthians 16:3 : only here in Pastorals. It means to place one’s self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here. ——————————————————————————– Be laid to their charge (αὐτοῖςλογισθείη) Mostly in Paul: only here in Pastorals.

See on Romans 4:3; Romans 4:5; see on 1 Corinthians 13:5. 2 Timothy 4:16 ——————————————————————————– At my first defence (en tηi prτtηi apologiβi). Original sense of “apology” as in Philippians 1:7; Philippians 1:16.

Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. ——————————————————————————– No one took my part (oudeis moi paregeneto). “No one came by my side” (second aorist middle indicative of paraginomai). See 1 Corinthians 16:3. ——————————————————————————– But all forsook me (alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist egkatelipon, “all at once left me.” ——————————————————————————– May it not be laid to their account (mη autois logistheiη). First aorist passive optative in future wish with negative mη. Common Pauline verb logizomai (1 Corinthians 13:5; Romans 4:3; Romans 4:5).

2 Timothy 4:17

2 Timothy 4:17 2 Timothy 4:17 ————————— οG3588 δεG1161 BUT THE κυριοςG2962 LORD μοιG3427 ME παρεστηG3936 [G5627] STOOD BY, καιG2532 AND ενεδυναμωσενG1743 [G5656] μεG3165 ME, ιναG2443 THAT διG1223 THROUGH εμουG1700 ME τοG3588 THE κηρυγμαG2782 πληροφορηθηG4135 [G5686] MIGHT BE FULLY MADE, καιG2532 AND ακουσηG191 [G5661] SHOULD HEAR πανταG3956 ALL ταG3588 THE εθνηG1484 NATIONS; καιG2532 AND ερρυσθηνG4506 [G5681] I WAS εκG1537 OUT OF “THE” στοματοςG4750 MOUTH λεοντοςG3023 LION’S the Lord: Psalms 37:39, Psalms 37:40, Psalms 109:31, Jeremiah 15:20, Jeremiah 15:21, Jeremiah 20:10, Jeremiah 20:11, Matthew 10:19, Acts 18:9, Acts 18:10, Acts 23:11, Acts 27:23, Acts 27:24 strengthened: Isaiah 41:10, Isaiah 41:14, 2 Corinthians 12:9 by: Luke 21:15, Acts 9:15, Acts 26:17, Acts 26:18, Romans 16:25, Romans 16:26, Ephesians 3:8, Philippians 1:12-14 and I: Psalms 22:21, Proverbs 20:2, Proverbs 28:15, Jeremiah 2:30, Daniel 6:22, Daniel 6:27, Hebrews 11:33, 1 Peter 5:8, 2 Peter 2:9 Genesis 28:12 - ladder Genesis 49:24 - his bow Exodus 18:4 - delivered Deuteronomy 3:21 - so shall Joshua 1:5 - as I was Joshua 6:27 - the Lord Joshua 10:25 - Fear not 1 Samuel 17:35 - smote him 1 Samuel 17:37 - The Lord 1 Samuel 23:14 - but God 2 Samuel 4:9 - who hath 2 Samuel 22:18 - delivered 2 Chronicles 32:8 - with us Ezra 7:28 - as the hand Job 4:11 - old lion Psalms 7:2 - like Psalms 17:12 - Like Psalms 27:9 - thou Psalms 29:11 - give Psalms 37:33 - will not Psalms 59:1 - Deliver Psalms 69:20 - but there Psalms 91:13 - tread Psalms 91:15 - I will be Psalms 94:17 - Unless Psalms 142:5 - Thou art Proverbs 29:25 - fear Ecclesiastes 4:1 - they had Ecclesiastes 8:1 - boldness Isaiah 38:6 - General Isaiah 41:13 - will hold Isaiah 43:2 - I will be Isaiah 45:24 - strength Jeremiah 1:8 - for I am Jeremiah 30:11 - I am Jeremiah 38:28 - General Jeremiah 42:11 - for I Jeremiah 46:28 - for I am Daniel 2:18 - they would Haggai 1:13 - I am Haggai 2:4 - for Zechariah 10:5 - because Matthew 1:23 - God Matthew 6:13 - deliver Matthew 10:18 - be Matthew 14:30 - when Matthew 28:20 - I am John 8:29 - he that sent John 14:21 - and will John 16:32 - that Acts 4:24 - they Acts 4:29 - that Acts 20:24 - none Acts 26:22 - obtained Acts 28:31 - with Romans 1:13 - even Romans 10:14 - and how shall Romans 15:19 - fully 2 Corinthians 1:10 - General Ephesians 3:9 - to Ephesians 3:16 - to be Ephesians 6:10 - be 2 Thessalonians 3:2 - delivered 1 Timothy 1:12 - who 2 Timothy 1:8 - according 2 Timothy 1:12 - the which 2 Timothy 3:11 - but Titus 2:11 - hath appeared Revelation 13:2 - and his mouth 2 Timothy 4:17. ———————– The Lord stood by Paul as he faced the Roman court, and for the time being prevented him from being slain. The purpose was that the apostle might round out his work of preaching to the Gentiles of that city, thus making fully known the Gospel for which cause he was there in chains. Christians were sometimes thrown to the lions, literally, to die for their faith. That fact is used figuratively of Nero, who threatened to have Paul executed immediately. But he was given a temporary respite, and in that sense he was delivered out of the mouth of the lion. 2 Timothy 4:17 ——————————————————————————– Strengthened (ἐνεδυνάμωσεν) See on 1 Timothy 1:12. ——————————————————————————– The preaching (τὸκήρυγμα) Better, the message (par excellence), the gospel message. Usually with a defining word, as of Jonah; of Jesus Christ; my preaching; our preaching. Absolutely, as here, 1 Corinthians 1:21; Titus 1:3. ——————————————————————————– Might be fully known (πληροφορηθῃ) See on 2 Timothy 4:5. Lit. might be fulfilled; fully carried out by being proclaimed before rulers in the capital of the world. Comp. Romans 15:19; Acts 23:11; Acts 28:31; Philippians 1:12-14. ——————————————————————————– Out of the mouth of the lion (ἐκστόματοςλέοντος) Figurative expression for danger of death.

Comp. 1 Corinthians 15:32. As usual, all manner of special references have been imagined: the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil. 2 Timothy 4:17 ——————————————————————————– But the Lord stood by me (ho de kurios moi parestη).

Second aorist active of paristηmi (intransitive use), “took his stand by my side.” See Romans 16:2. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. ——————————————————————————– Strengthened me (enedunamτsen me). “Poured power into me.” See Philippians 4:13. ——————————————————————————– That through me the message might be fully proclaimed (hina di’ emou to kηrugma plηrophorηthηi). Final clause with hina and first aorist passive subjunctive of plηrophoreτ (see 2 Timothy 4:5). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. ——————————————————————————– And that all the Gentiles might hear (kai akousτsin panta ta ethnη). Continuation of the purpose with the aorist active subjunctive of akouτ. ——————————————————————————– I was delivered out of the mouth of the lion (erusthηn ek stomatos leontos). First aorist passive indicative of ruomai (1 Thessalonians 1:10). A proverb, but not certain what the application is whether to Nero or to Satan (1 Thessalonians 2:18) or to the lion in the arena where Paul could not be sent because a Roman citizen.

2 Timothy 4:18

2 Timothy 4:18 2 Timothy 4:18 ————————— καιG2532 AND ρυσεταιG4506 [G5695] WILL DELIVER μεG3165 ME οG3588 THE κυριοςG2962 LORD αποG575 FROM παντοςG3956 EVERY εργουG2041 WORK πονηρουG4190 WICKED, καιG2532 AND σωσειG4982 [G5692] WILL “ME” ειςG1519 τηνG3588 FOR βασιλειανG932 αυτουG846 HIS KINGDOM τηνG3588 THE επουρανιονG2032 ; ωG3739 ηG3588 TO WHOM “BE” δοξαG1391 GLORY ειςG1519 UNTO τουςG3588 THE αιωναςG165 AGES τωνG3588 OF THE αιωνωνG165 AGES. αμηνG281 AMEN. deliver: Genesis 48:16, 1 Samuel 25:39, 1 Chronicles 4:10, Psalms 121:7, Matthew 6:13, Luke 11:4, John 17:15, 1 Corinthians 10:13, 2 Corinthians 1:10, 2 Thessalonians 3:3 and will: 2 Timothy 1:12, Psalms 37:28, Psalms 73:24, Psalms 92:10, Matthew 13:43, Matthew 25:34, Luke 12:32, Luke 22:29, John 10:28-30, 1 Thessalonians 5:23, James 2:5, 1 Peter 1:5, Jude 1:1, Jude 1:24 to whom: Romans 11:36, Romans 16:27, Galatians 1:5, 1 Timothy 1:17, 1 Timothy 6:16, Hebrews 13:21, 1 Peter 5:11, Jude 1:25 Deuteronomy 3:21 - so shall Joshua 10:25 - Fear not 1 Samuel 17:35 - smote him 1 Samuel 17:37 - The Lord 1 Samuel 23:14 - but God 2 Samuel 4:9 - who hath 2 Samuel 22:1 - in Ezra 7:28 - as the hand Psalms 23:6 - goodness Psalms 27:9 - thou Psalms 54:7 - For he Psalms 59:1 - Deliver Psalms 71:9 - Cast Psalms 104:31 - The glory Proverbs 14:32 - the righteous Proverbs 19:23 - he shall Isaiah 45:24 - strength Jeremiah 1:8 - for I am Jeremiah 30:11 - I am Jeremiah 38:28 - General Daniel 2:18 - they would Daniel 6:27 - delivereth John 14:21 - and will Acts 4:24 - they Acts 7:10 - delivered Acts 26:22 - obtained Romans 7:24 - who 2 Corinthians 13:7 - I pray Ephesians 3:21 - be 2 Timothy 3:11 - but 2 Peter 3:18 - To him 2 Timothy 4:18. ———————– Shall deliver me. Not that he was to be prevented from being slain at last, but that his death would not keep him from enjoying the heavenly kingdom, which is the same as the “everlasting kingdom” of 2 Peter 1:11. 2 Timothy 4:18 ——————————————————————————– Every evil work (ἐκἔργουπονηρου) Every design and attempt against him and his work. Πονηρός evil cannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι to be needy, and πονεῖν to toil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέραπονηρά evil day, Ephesians 5:16; Ephesians 6:13; ἕλκοςπονηρὸν a grievous sore, Revelation 16:2. ——————————————————————————– Heavenly kingdom (τὴνβασιλείαντὴνἐπουράνιον) The phrase N.T.o. Ἑπουράνιος heavenly only here in Pastorals. Mostly in Paul and Hebrews.

Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9-10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father’s kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. 2 Timothy 4:18 ——————————————————————————– Will deliver me (rusetai me). Future middle. Recall the Lord’s Prayer. Paul is not afraid of death. He will find his triumph in death (Philippians 1:21-22). ——————————————————————————– Unto his heavenly kingdom (eis tηn basileian autou tηn epouranion).

The future life of glory as in 1 Corinthians 15:24; 1 Corinthians 15:50. He will save (sτsei, effective future) me there finally and free from all evil. ——————————————————————————– To whom be the glory (hτi hη doxa). No verb in the Greek. Paul’s final doxology, his Swan Song, to Christ as in Romans 9:5; Romans 16:27.

2 Timothy 4:19

2 Timothy 4:19 2 Timothy 4:19 ————————— ασπασαιG782 [G5663] SALUTE πρισκανG4251 PRISCA καιG2532 AND ακυλανG207 AQUILA, καιG2532 AND τονG3588 THE ονησιφορουG3683 OF οικονG3624 HOUSE. Prisca: Acts 18:2, Acts 18:18, Acts 18:26, Romans 16:3, Romans 16:4, 1 Corinthians 16:19, Priscilla the: 2 Timothy 1:16-18 Romans 16:10 - of 2 Timothy 4:19. ———————– Prisca is another form for Priscilla. She and her husband Aquila had been faithful friends of Paul, and he is here “speaking a good word” for them. See chapter 1:16 for comments on the household of Onesiphorus. 2 Timothy 4:19 ——————————————————————————– Salute (ἄσπασαι) Very often in Paul. The singular only here and Titus 3:15. ——————————————————————————– Prisca and Aquila They appear in Corinth, Acts 18:2-3; in Ephesus, Acts 18:18; Acts 18:26; 1 Corinthians 16:19. ——————————————————————————– Onesiphorus Profit-bringer. Comp. 2 Timothy 1:16. One of the punning names so common among slaves. Comp. Chresimus, Chrestus, Onesimus, Symphorus, all of which signify useful or helpful. 2 Timothy 4:19 ——————————————————————————– Prisca and Aquila (Priscan kai Akulan).

Paul’s friends now back in Ephesus, no longer in Rome (Romans 16:3). See 2 Timothy 1:16 for the house of Onesiphorus.

2 Timothy 4:20

2 Timothy 4:20 2 Timothy 4:20 ————————— εραστοςG2037 ERASTUS εμεινενG3306 [G5656] ενG1722 IN κορινθωG2882 CORINTH, τροφιμονG5161 δεG1161 BUT απελιπονG620 [G5627] I LEFT ενG1722 IN μιλητωG3399 MILETUS ασθενουνταG770 [G5723] SICK. Erastus: Acts 19:22, Romans 16:23 Trophimus: Acts 20:4, Acts 21:29 Miletum: Acts 20:15, Acts 20:17, Miletus sick: Philippians 2:26, Philippians 2:27 John 11:3 - he Acts 17:15 - receiving Acts 18:1 - Corinth 2 Timothy 4:20. ———————– Erastus had been with Paul (Acts 19:22), but later came to Corinth to reside (Romans 16:23). On his way back to Rome, Paul left Trophimus at Miletum because of his being sick. Not that the apostle was unable to heal him miraculously, but neither Christ nor his disciples were to perform miracles when there was no question of testimony at stake. 2 Timothy 4:20 ——————————————————————————– Erastus In Acts 19:22, sent by Paul with Timothy to Macedonia from Ephesus. Romans 16:23, the city-treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well-known companions of Paul. ——————————————————————————– Trophimus See Acts 22:4; Acts 21:9. ——————————————————————————– Sick (ἀσθενοῦντα) By Paul mostly in a moral sense, as weak in the faith, Romans 4:19; the law was weak, Romans 8:3; the weak brother, 1 Corinthians 8:11. Of bodily sickness, Philippians 2:26-27. 2 Timothy 4:20 ——————————————————————————– Erastus (Erastos). See Acts 19:22; Romans 16:23. ——————————————————————————– Trophimus (Trophimon).

A native of Ephesus and with Paul in Jerusalem (Acts 20:4; Acts 21:29). ——————————————————————————– At Miletus sick (en Milηtτi asthenounta). Present active participle of astheneτ, to be weak. Probably on Paul’s return from Crete.

2 Timothy 4:21

2 Timothy 4:21 2 Timothy 4:21 ————————— σπουδασονG4704 [G5657] BE προG4253 BEFORE χειμωνοςG5494 WINTER ελθεινG2064 [G5629] TO COME. ασπαζεταιG782 [G5736] SALUTES σεG4571 THEE ευβουλοςG2103 EUBULUS, καιG2532 AND πουδηςG4227 PUDENS, καιG2532 AND λινοςG3044 LINUS, καιG2532 AND κλαυδιαG2803 CLAUDIA, καιG2532 AND οιG3588 THE αδελφοιG80 παντεςG3956 ALL. thy: 2 Timothy 4:9, 2 Timothy 4:13, 2 Timothy 1:4 and all: Romans 16:21-23, 1 Corinthians 16:20, 2 Corinthians 13:13, Philippians 4:22, 2 John 1:13, 3 John 1:14 Acts 17:15 - receiving Titus 3:12 - be James 1:1 - greeting 2 Timothy 4:21. ———————– Come before winter. (See the comments at verse 9.) It might have been an additional reason for this instruction in the fact that sailing was difficult in the winter season. The other persons named were friends and disciples who joined with Paul in sending their greetings to the evangelist. 2 Timothy 4:21 ——————————————————————————– Eubulus, Pudens, Linus, Claudia N.T.o. 2 Timothy 4:21 ——————————————————————————– Before winter (pro cheimτnos). Pathetic item if Paul was now in the Mamertine Dungeon in Rome with winter coming on and without his cloak for which he asked. How long he had been in prison this time we do not know. He may even have spent the previous winter or part of it here. Eubulus, Pudens, Linus, Claudia are all unknown otherwise. Irenaeus does speak of Linus. ——————————————————————————– The Lord be with thy Spirit (ho kurios meta tou pneumatos sou).

Let us hope that Timothy and Mark reached Paul before winter, before the end came, with the cloak and with the books. Our hero, we may be sure, met the end nobly. He is already more than conqueror in Christ who is by his side and who will welcome him to heaven and give him his crown. Luke, Timothy, Mark will do all that mortal hands can do to cheer the heart of Paul with human comfort. He already had the comfort of Christ in full measure.

2 Timothy 4:22

2 Timothy 4:22 2 Timothy 4:22 ————————— οG3588 THE κυριοςG2962 LORD ιησουςG2424 JESUS χριστοςG5547 CHRIST μεταG3326 “BE” WITH τουG3588 πνευματοςG4151 σουG4675 ηG3588 THY SPIRIT χαριςG5485 GRACE “BE” μεθG3326 WITH υμωνG5216 YOU. αμηνG281 AMEN. “προς"G4314 TO “τιμοθεον"G5095 TIMOTHY “δευτερα"G1208 SECOND, “της"G3588 OF THE “εφεσιων"G2180 OF “THE” “εκκλησιας"G1577 “πρωτον"G4413 “THE” FIRST “επισκοπον"G1985 “χειροτονηθεντα"G5500 [G5685] CHOSEN, “εγραφη"G1125 [G5648] WRITTEN “απο"G575 FROM “ρωμης"G4516 ROME, “οτε"G3753 WHEN “εκ"G1537 “δευτερου"G1208 A SECOND TIME “παρεστη"G3936 [G5627] WAS PLACED BEFORE “παυλος"G3972 “τω"G3588 PAUL “καισαρι"G2541 CAESAR “νερωνι"G3505 NERO. The Lord: Matthew 28:20, Romans 16:20, 2 Corinthians 13:14, Galatians 6:18, Philemon 1:25 Grace: Romans 1:7, 1 Corinthians 16:23, Ephesians 6:24, Colossians 4:18, 1 Timothy 6:21, 1 Peter 5:14, Revelation 22:21 Joshua 6:27 - the Lord Rth 2:4 - The Lord 1 Samuel 3:19 - the Lord 1 Chronicles 22:11 - the Lord 2 Chronicles 17:3 - the Lord 2 Chronicles 20:17 - for the Lord 2 Chronicles 32:8 - with us Psalms 23:4 - for thou Psalms 46:7 - Lord Psalms 72:15 - prayer Isaiah 43:2 - I will be Jeremiah 15:20 - for Jeremiah 30:11 - I am Amos 5:14 - and so Haggai 1:13 - I am Matthew 1:23 - God John 8:29 - he that sent John 14:21 - and will Acts 15:40 - being Acts 18:10 - I am Romans 15:33 - be Philippians 4:9 - with 2 Thessalonians 3:16 - The Lord be Titus 3:15 - Grace Hebrews 13:25 - General 2 Timothy 4:22. ———————– This verse is Paul’s affectionate benediction to his “son in the Gospel.” 2 Timothy 4:22 ——————————————————————————– The Lord Jesus Christ be with thy spirit Omit Jesus Christ. The closing benediction only here in this form.