2 Timothy 3
2Ti 3:1-17. Coming Evil Days: Signs of Evil Already: Contrast in the Doctrine and Life of Paul, Which Timothy Should Follow in Accordance with His Early Training in Scripture.
1. also—Greek, "but."
last days—preceding Christ's second coming (2Pe 3:3; Jude 18). "The latter times," 1Ti 4:1, refer to a period not so remote as "the last days," namely, the long days of papal and Greek anti-Christianity.
perilous—literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come—Greek, "shall be imminent"; "shall come unexpectedly" [Bengel].
2. men—in the professing Church. Compare the catalogue, Ro 1:29, &c., where much the same sins are attributed to heathen men; it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Re 13:1, 11, 12, &c.; 17:3, 8, 11).
covetous—Translate, "money-loving," a distinct Greek word from that for "covetous" (see on Col 3:5). The cognate Greek substantive (1Ti 6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
boasters—empty boasters [Alford]; boasting of having what they have not.
proud—overweening: literally, showing themselves above their fellows.
blasphemous—rather, "evil-speakers," revilers.
disobedient to parents—The character of the times is even to be gathered especially from the manners of the young [Bengel].
unthankful—The obligation to gratitude is next to that of obedience to parents.
unholy—irreligious [Alford]; inobservant of the offices of piety.
3. truce-breakers—rather as the Greek is translated in Ro 1:31, "implacable."
incontinent, fierce—at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.—"no lovers of good" [Alford]; the opposite of "a lover of good" (Tit 1:8).
4. heady—precipitate in action and in passion.
high-minded—literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure... God—Love of pleasure destroys the love and sense of God.
5. form—outward semblance.
godliness—piety.
denying—rather as Greek, "having denied," that is, renounced.
the power—the living, regenerating, sanctifying influence of it.
turn away—implying that some of such characters, forerunners of the last days, were already in the Church.
6. of this sort—Greek, "of these," such as were described (2Ti 3:5).
creep into—stealthily.
laden with sins—(Isa 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (1Ti 1:19).
divers lusts—not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [Alford].
7. Ever learning—some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge—Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [Estius, 1.13.3]: so Roman Jesuitism.
8. Now—Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [Alford].
Jannes... Jambres—traditional names of the Egyptian magicians who resisted Moses (Ex 7:11, 22), derived from "the unwritten teaching of the Jews" [Theodoret]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. Eusebius [Preparation of the Gospel], quotes from Numenius, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." Hiller interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (Ac 13:8).
resist—"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (Mt 24:24; 2Th 2:9; Re 13:14, 15).
reprobate—incapable of testing the truth (Ro 1:28) [Bengel]. Alford takes passively, "not abiding the test"; rejected on being tested (Jer 6:30).
9. they shall proceed no further—Though for a time (2Ti 2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (Job 38:11; Re 11:7, 11). They themselves shall "wax worse and worse" (2Ti 3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [Bengel].
their folly—literally, "dementation": wise though they think themselves.
shall be manifest—Greek, "shall be brought forth from concealment into open day" [Bengel], (1Co 4:5).
as theirs... was—as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Ex 8:18; 9:11).
10. fully known—literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Lu 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Ac 13:50; 14:5, 19), but is first mentioned as such Ac 16:1-3. However, he was "a disciple" already, when introduced to us in Ac 16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [Paley, Horæ Paulinæ]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.
doctrine—"teaching."
manner of life—"conduct," "behavior."
purpose—The Greek is elsewhere usually used of God's "purpose." But here, as in Ac 11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.
long-suffering—towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (2Ti 4:2; 2Co 6:6; Ga 5:22; Eph 4:2; Col 3:12).
charity—love to all men.
11. afflictions—"sufferings."
which—Greek, "such as."
in Antioch—of Pisidia (Ac 13:14, 50, 51).
Iconium—(Ac 14:1-5).
Lystra—(Ac 14:6, 19).
what—How grievous.
out of... all... Lord delivered me—(2Ti 4:17; Ps 34:17; 2Co 1:10). An encouragement to Timothy not to fear persecutions.
12. Yea, and—an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.—Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Lu 14:28, 33, "intending (Greek, 'wishing') to build a tower... counteth the cost."
live godly in Christ—(Ga 2:20; Php 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [Bengel].
shall suffer persecution—and will not decline it (Ga 5:11). Bishop Pearson proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.
13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [Alford].
evil men—in contrast to the "godly" (2Ti 3:12).
seducers—literally, "conjurers." Magical arts prevailed at Ephesus (Ac 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [Burton]. Probably sorcery will characterize the final apostasy (Re 13:15; 18:23; 22:15).
wax worse—literally, "advance in the direction of worse" (see on 2Ti 3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [Alford].
deceiving, and being deceived—He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [Bengel].
14. But... thou—Whatever they may do. Resuming the thread begun at 2Ti 3:10.
learned—from me and thy mother and grandmother (2Ti 1:5; 2:2).
assured of—from Scripture (2Ti 3:15).
of whom—plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
15. from a child—literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures—The Old Testament taught by his Jewish mother. An undesigned coincidence with 2Ti 1:5; Ac 16:1-3.
able—in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation—that is, wise unto the attainment of salvation. Contrast "folly" (2Ti 3:9). Wise also in extending it to others.
through faith—as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in—that is, rests on Christ Jesus.
16. All scripture—Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Ellicott. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. Alford admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (2Ti 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (2Ti 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pe 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" Heb 4:13 would, in Alford's view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 1Ti 4:4, which would be absurd [Tregelles, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Sa 23:1; Ac 4:25; 2Pe 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (1Co 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34, 35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (1Pe 1:10, 11, 12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole—ideas, phrases, and words—are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [Tregelles]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (1Ti 1:7, 8).
doctrine—Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Ro 1:17.
reproof—"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Ga 3:6, 13, 16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25; Eph 6:4; Heb 12:5, 11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (2Ti 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.
in—Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, 22).
17. man of God—(See on 1Ti 6:11).
perfect, throughly furnished—Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare 2Ti 4:2 with 2Ti 3:16) or a spiritual layman. No oral tradition is needed to be added.
2 Timothy 4
2Ti 4:1-22. Solemn Charge to Timothy to Do His Duty Zealously, for Times of Apostasy Are at Hand, and the Apostle Is near His Triumphant End: Requests Him to Come and Bring Mark with Him to Rome, as Luke Alone Is with Him, the Others Having Gone: Also His Cloak and Parchments: Warns Him against Alexander: Tells What Befell Him at His First Defense: Greetings: Benediction.
1. charge—Greek, "adjure."
therefore—omitted in the oldest manuscripts.
the Lord Jesus Christ—The oldest manuscripts read simply, "Christ Jesus."
shall judge—His commission from God is mentioned, Ac 10:42; his resolution to do so, 1Pe 4:5; the execution of his commission, here.
at his appearing—The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God...) and by His appearing."
and his kingdom—to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible (Lu 22:18, 30; Re 1:7; 11:15; 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (Ps 110:2; Heb 10:13). Then He shall reign with His adversaries prostrate.
2. Preach—literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Ac 17:2, 18; 18:4, 19) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Lu 4:17-22; Ac 13:15, 16).
be instant—that is, urgent, earnest, in the whole work of the ministry.
in season, out of season—that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Ac 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.
reprove—"convict," "confute."
with, &c.—Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (2Ti 2:24, 25; 3:10) and teaching"; compare 2Ti 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in 2Ti 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [Tittmann].
3. they—professing Christians.
sound doctrine—Greek, "the sound (see on 1Ti 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."
after their own lusts—Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.
heap—one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [Bengel]. It is the corruption of the people in the first instance, that creates priestcraft (Ex 32:1).
to themselves—such as will suit their depraved tastes; populus vult decipi, et decipiatur—"the people wish to be deceived, so let them be deceived." "Like priest, like people" (1Ki 12:31; Ho 4:9).
itching—like to hear teachers who give them mere pleasure (Ac 17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theater to hear what will delight their ears, not to learn [Seneca, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [South].
4. The ear brooks not what is opposed to the man's lusts.
turned—Greek, "turned aside" (1Ti 1:6). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables (Jer 2:19).
fables—(1Ti 1:4).
5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their result, and the honor of their end [Alford].
watch thou—literally, "with the wakefulness of one sober."
in all things—on all occasions and under all circumstances (Tit 2:7).
endure affliction—suffer hardships [Alford].
evangelist—a missionary bishop preacher, and teacher.
make full proof of—fulfil in all its requirements, leaving nothing undone (Ac 12:25; Ro 15:19; Col 4:17).
6. Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on Php 2:17). A motive to stimulate Timothy to faithfulness—the departure and final blessedness of Paul; it is the end that crowns the work [Bengel]. As the time of his departure was indicated to Peter, so to Paul (2Pe 1:14).
my departure—literally, "loosing anchor" (see on Php 1:23). Dissolution.
7. "I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (1Ti 6:12 [Alford]; 1Co 9:24, &c.; Heb 12:1, 2).
kept the faith—the Christian faith committed to me as a believer and an apostle (compare 2Ti 1:14; Re 2:10; 3:10).
8. a crown—rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].
crown—a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 1Pe 5:4; Re 2:10).
of righteousness—The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (Re 22:11). Compare Ex 39:30. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [Pope Celestine I., Epistles, 12].
give—Greek, "shall award" in righteous requital as "Judge" (Ac 17:31; 2Co 5:10; 2Th 1:6, 7).
in that day—not until His appearing (2Ti 1:12). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in Mt 25:40, taken for granted as already awarded, when that affecting those who benefited them is being passed [Bengel]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.
me—individual appropriation. Greek, "not only to me."
them that love—Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare Heb 9:28). Compare the sad contrast, 2Ti 4:10, "having loved this present world."
9. (2Ti 4:21; 2Ti 1:4, 8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.
10. Demas—once a "fellow laborer" of Paul, along with Mark and Luke (Col 4:14; Phm 24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Mt 13:20, 21, 22). Chrysostom implies that Thessalonica was his home.
Galatia—One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia."
Titus—He must have therefore left Crete after "setting in order" the affairs of the churches there (Tit 1:5).
Dalmatia—part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (Tit 3:12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (2Ti 4:21), though they had been afraid to stand by him at his trial (2Ti 4:16).
11. Take—Greek, "take up" on thy journey (Ac 20:13, 14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Col 4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey.
he is profitable to me for the ministry—Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Ac 15:37-40; 13:5, 13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare Phm 24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Phm 11).
12. And—Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare Tit 3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.
13. cloak... I left—probably obliged to leave it in a hurried departure from Troas.
Carpus—a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [Gaussen]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (Joh 19:2).
books—He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.
especially the parchments—containing perhaps some of his inspired Epistles themselves.
14. Alexander the coppersmith—or "smith" in general. Perhaps the same as the Alexander (see on 1Ti 1:20) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by the Jews in the tumult at Ephesus (Ac 19:33, 34).
reward—The oldest manuscripts read, "shall reward," or "requite him." Personal revenge certainly did not influence the apostle (2Ti 4:16, end).
15. our words—the arguments of us Christians for our common faith. Believers have a common cause.
16. At my first answer—that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Php 1:1, 7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [Eusebius, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.
stood with me—Greek, "came forward with me" [Alford] as a friend and advocate.
may it not be laid to their charge—The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Ac 7:60).
17. the Lord—the more because men deserted me.
stood with me—stronger than "came forward with me" (Greek, 2Ti 4:16).
strengthened—Greek, "put strength in me."
by me—"through me"; through my means. One single occasion is often of the greatest moment.
the preaching—"the Gospel proclamation."
might be fully known—might be fully made (see on 2Ti 4:5).
that all the Gentiles—present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.
I was delivered out of the mouth of the lion—namely, Satan, the roaring, devouring lion (Lu 22:31; 1Pe 5:8). I was prevented falling into his snare (2Ti 2:26; Ps 22:21; 2Pe 2:9); 2Ti 4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (2Ti 4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so Alford.
18. And the Lord shall, &c.—Hope draws its conclusions from the past to the future [Bengel].
will preserve me—literally, "will save" (Ps 22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (Php 3:20; 1Th 1:10): He saves from evil; He gives good things.
heavenly kingdom—Greek, "His kingdom which is a heavenly one."
to whom, &c.—Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [Bengel].
19. Prisca and Aquila—(Ac 18:2, 3; Ro 16:3, 4; 1Co 16:19, written from Ephesus, where therefore Aquila and Priscilla must then have been).
household of Onesiphorus—If he were dead at the time, the "household" would not have been called "the household of Onesiphorus." He was probably absent (see on 2Ti 1:16).
20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Ac 19:22, possibly the same Erastus as in Ro 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (Ro 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Ac 20:4; Ac 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (2Ti 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (2Ti 1:18). Paul had not the power of healing at will (Ac 19:12), but as the Lord allowed him.
21. before winter—when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (2Ti 4:13).
Pudens... Claudia—afterwards husband and wife (according to Martial [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina. Tacitus [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions, A.D. 57 [Tacitus, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare Ro 16:13, Rufus, a Christian). Pudens in Martial and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons.
Linus—put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.
22. Grace be with you—plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.