2 Timothy · Chapter 4

V. 1. I charge thee therefore-This is deduced from the whole preceding chapter.

At his appearing and his kingdom-That is, at his appearing in the kingdom of glory.

Verse 1. I charge thee therefore before God] Whose herald thou art; and before the Lord Jesus Christ, whose salvation thou art to proclaim, and who is coming to judge the world-all that shall be found then alive, and all that have died from the foundation of the world.

Verses 1-4. Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore — This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ — Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. — Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Romans 2:6; at his appearing and his kingdom — That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word — The pure gospel doctrine, in all its branches. Be instant — Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season — That is, continually, at all times and places. The Greek, eukairwv, akairwv, may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove — Elegxon, convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke — Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering — Though thou mayest not immediately see the desired success; and doctrine — That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come — And is fast approaching; when they — Even the professors of Christianity; will not endure sound doctrine — Wholesome, salutary, healing doctrine — Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts — According to their own desires; shall they heap to themselves teachers — As smooth as they can wish; having itching ears — Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And — So greatly will their minds be perverted, that they shall turn away their ears from the truth — From the true, genuine doctrine of the gospel; and be turned unto fables — Unto vain, idle stories, and uncertain opinions and traditions. See on 1 Timothy 1:4.

Verse 1, 2. I charge thee therefore before God — preach the word. Paul speaks here as a dying man, soon to appear before the throne of God and the Lamb. Soldiers must not sleep in war without a watch, nor must labourers be negligent in the time of harvest. A man of living faith and ardent charity cannot see souls perish, without using all the requisite means for their salvation. His sermons will be fervent in public worship; and out of season he will preach like Paul, in schools and in markets; or like the Saviour at the well, or Philip in the desert; and a minister may sometimes do more good out of the pulpit than in it. He may there reprove, rebuke, with all longsuffering and doctrine, and make immediate replies to palliations and excuses of sinners.

IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY—SALUTATIONS AND BENEDICTIONS, 1-22.

1. Charge to firmness against errorists, 1-5.

1. This charge has the nature of an oath, by which the imposer assumes to bind his disciple before God by the solemnities and penalties of the final judgment to do certain things which are specified in ver. 2. Therefore—Is to be omitted as a spurious reading; so also at before appearing. Quick and the dead—Both those that live and those deceased. Appearing— Governed as the objective of an oath by understood. I charge thee… before… Christ, by his appearing.

V. 2. Be instant-Insist on, urge these things in season, out of season-That is, continually, at all times and places. It might be translated, with and without opportunity-Not only when a fair occasion is given: even when there is none, one must be made.

Verse 2. Preach the word] khruxon logon. Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ. Be instant in season, out of season] episthqi eukairwv, akairwv. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any. Reprove] elegxon. Confute, the false teacher.

Rebuke] epitimhson. Reprove cuttingly and severely those who will not abandon their sins.

Exhort] parakaleson. Comfort the feeble-minded, the diffident and the tempted.

With all long-suffering] In reference to each and all of these cases. And doctrine.] The different modes of teaching suited to each.

Verses 1-4. Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore — This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ — Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. — Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Romans 2:6; at his appearing and his kingdom — That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word — The pure gospel doctrine, in all its branches. Be instant — Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season — That is, continually, at all times and places. The Greek, eukairwv, akairwv, may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove — Elegxon, convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke — Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering — Though thou mayest not immediately see the desired success; and doctrine — That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come — And is fast approaching; when they — Even the professors of Christianity; will not endure sound doctrine — Wholesome, salutary, healing doctrine — Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts — According to their own desires; shall they heap to themselves teachers — As smooth as they can wish; having itching ears — Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And — So greatly will their minds be perverted, that they shall turn away their ears from the truth — From the true, genuine doctrine of the gospel; and be turned unto fables — Unto vain, idle stories, and uncertain opinions and traditions. See on 1 Timothy 1:4.

Verse 1, 2. I charge thee therefore before God — preach the word. Paul speaks here as a dying man, soon to appear before the throne of God and the Lamb. Soldiers must not sleep in war without a watch, nor must labourers be negligent in the time of harvest. A man of living faith and ardent charity cannot see souls perish, without using all the requisite means for their salvation. His sermons will be fervent in public worship; and out of season he will preach like Paul, in schools and in markets; or like the Saviour at the well, or Philip in the desert; and a minister may sometimes do more good out of the pulpit than in it. He may there reprove, rebuke, with all longsuffering and doctrine, and make immediate replies to palliations and excuses of sinners.

2. What he is charged to do. Preach—Proclaim as a herald, the word which, as herald, thou bearest from God to man. Be instant—Or urgent and pressing, as becomes God’s herald, to force thy message on men’s attention. Out of season—As they may esteem it; yet it will be in season if its very abruptness makes it effectual. Methods of the message. Men are entangled in sophisms, therefore reprove, that is, refute, convince them: they are persistent in known wickedness, therefore rebuke: they are slow to good, therefore exhort, incite, encourage, urge them. Tempers— longsuffering, for they will be long-trying; and doctrine—for they will need teaching, a continual inculcation of truth.

V. 3. For they will heap up teachers-Therefore thou hast need of "all longsuffering."

According to their own desires-Smooth as they can wish. Having itching ears-Fond of novelty and variety, which the number of new teachers, as well as their empty, soft, or philosophical discourses, pleased. Such teachers, and such hearers, seldom are much concerned with what is strict or to the purpose.

Heap to themselves-Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. Probably they send out one another as teachers, and so are never at a loss for numbers.

Verse 3. For the time will come] There is a time coming to the Church when men will not hear the practical truths of the Gospel, when they will prefer speculative opinions, which either do no good to the soul, or corrupt and destroy it, to that wholesome doctrine of “deny thyself, take up thy cross and follow me,” which Jesus Christ has left in his Church. But after their own lusts] For these they will follow, and hate those preachers and that doctrine by which they are opposed.

Shall they heap to themselves teachers] They will add one teacher to another, run and gad about after all, to find out those who insist not on the necessity of bearing the cross, of being crucified to the world, and of having the mind that was in Jesus. In this disposition interested men often find their account; they set up for teachers, “and widen and strew with flowers the way, down to eternal ruin,” taking care to soothe the passions and flatter the vices of a trifling, superficial people. Having itching ears] Endless curiosity, an insatiable desire of variety; and they get their ears tickled with the language and accent of the person, abandoning the good and faithful preacher for the fine speaker.

Verses 1-4. Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore — This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ — Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. — Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Romans 2:6; at his appearing and his kingdom — That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word — The pure gospel doctrine, in all its branches. Be instant — Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season — That is, continually, at all times and places. The Greek, eukairwv, akairwv, may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove — Elegxon, convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke — Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering — Though thou mayest not immediately see the desired success; and doctrine — That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come — And is fast approaching; when they — Even the professors of Christianity; will not endure sound doctrine — Wholesome, salutary, healing doctrine — Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts — According to their own desires; shall they heap to themselves teachers — As smooth as they can wish; having itching ears — Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And — So greatly will their minds be perverted, that they shall turn away their ears from the truth — From the true, genuine doctrine of the gospel; and be turned unto fables — Unto vain, idle stories, and uncertain opinions and traditions. See on 1 Timothy 1:4.

Ver. 3, 4. The time will come when they will not endure sound doctrine. The days of worldly wealth and glory, when they will ask for philosophical lectures, instead of a gospel which commends itself to every man’s conscience by a fair stroke at every vice, and by aiming at holiness of heart and life. This is a reference to what he had said to Timothy before of the departure of many from the faith, and also to the Thessalonians.

3. For—Reason for this urgent charge. The falling away, predicted. 2 Timothy 3:1-9; 1 Timothy 4:1-3. Sound words, 2 Timothy 1:13. Itching ears—Ears that itch for pleasant doctrines, rather than severe truth.

Verse 4. And they shall turn away their ears from the truth] The truth strips them of their vices, sacrifices their idols, darts its lightnings against their easily besetting sins, and absolutely requires a conformity to a crucified Christ; therefore they turn their ears away from it. And shall be turned unto fables.] Believe any kind of stuff and nonsense; for, as one has justly observed, “Those who reject the truth are abandoned by the just judgment of God to credit the most degrading nonsense.” This is remarkably the case with most deists; their creed often exhibits what is grossly absurd.

Verses 1-4. Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore — This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ — Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. — Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Romans 2:6; at his appearing and his kingdom — That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word — The pure gospel doctrine, in all its branches. Be instant — Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season — That is, continually, at all times and places. The Greek, eukairwv, akairwv, may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove — Elegxon, convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke — Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering — Though thou mayest not immediately see the desired success; and doctrine — That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come — And is fast approaching; when they — Even the professors of Christianity; will not endure sound doctrine — Wholesome, salutary, healing doctrine — Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts — According to their own desires; shall they heap to themselves teachers — As smooth as they can wish; having itching ears — Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And — So greatly will their minds be perverted, that they shall turn away their ears from the truth — From the true, genuine doctrine of the gospel; and be turned unto fables — Unto vain, idle stories, and uncertain opinions and traditions. See on 1 Timothy 1:4.

Ver. 3, 4. The time will come when they will not endure sound doctrine. The days of worldly wealth and glory, when they will ask for philosophical lectures, instead of a gospel which commends itself to every man’s conscience by a fair stroke at every vice, and by aiming at holiness of heart and life. This is a reference to what he had said to Timothy before of the departure of many from the faith, and also to the Thessalonians.

4. From the truth—Which does not soothe the above itch; they turn away their ears towards the fables which do.

V. 5. Watch-An earnest, constant, persevering exercise. The scripture watching, or waiting, implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of.

In all things-Whatever you are doing, yet in that, and in all things, watch. Do the work of an evangelist-Which was next to that of an apostle.

Verse 5. But watch thou in all things] It is possible to be overtaken in a fault, to neglect one’s duty, and to lose one’s soul. Watching unto prayer prevents all these evils.

Endure afflictions] Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men.

Do the work of an evangelist] That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel from God was first sent to do the work of an evangelist, and how did he do it? Behold, said he, I bring you good tidings of great joy; idou gar, euaggelizomai umin caran megalhn, htiv estai panti tw law. Behold, I evangelize unto you great joy, which shall be to all people; to you is born a Saviour. Those who do not proclaim Christ as having tasted death for every man, and who do not implicitly show that every human soul may be saved, do not perform the work of evangelists; they, God help them! limit the Holy One of Israel. Yet, as far as they preach the truth in sincerity, so far God acknowledges and blesses them and their labours; they do a part of the work, but not the whole. Make full proof of thy ministry.] Push all thy principles to their utmost power of activity; carry them on to all their consequences; and try what God will do for thee, and by thee. Neglect no part of thy sacred function; perform faithfully all the duties of which it is composed; and do God’s work in his own way and in his own spirit.

Verses 5-8. But watch thou — Both over thyself and flock, and withstand the beginnings of all these corruptions; let thy mind be awake and watchful; in all things — Whatever thou art doing, let this be thy earnest, constant, persevering exercise. Observe, reader, the Scripture watching or waiting implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of: endure afflictions — Or adversity, as kakopaqhson signifies. Expect ill-treatment from the enemies of the gospel, and other trials, and bear them patiently. Do the work of an evangelist — Which was next to that of an apostle. Make full proof of thy ministry — So perform all the duties of thy calling, as fully to approve thyself to be a faithful minister of Christ. For, &c. — And the rather do these things, considering how soon the world will lose whatever advantage it may now receive from my personal labours. For I am now ready to be offered — Or poured out, as spendomai means, as a libation upon God’s altar. See on Philippians 2:17. And the time of my departure is at hand — So undoubtedly God had shown him. I have fought a, rather the, good fight — Greek, ton agwna ton kalon hgwnismai, I have contended the good contention; or, as Macknight renders it, I have combated the good combat. I have finished my course — Of duty and of suffering: or, I have finished the race; for he likens his labour in the gospel not only to fighting and wrestling, but also to a race, which was likewise one of the Olympic exercises. I have kept the faith — Committed to my trust, and with the strictest fidelity have endeavoured to preserve it free from all additions and corruptions. Henceforth — Loipon, what remains; there is laid up for me a crown of righteousness — Namely, of that righteousness which God has imputed to me, and wrought in me, and enabled me to practise. Having compared his labours as an apostle to the exertions of the combatants, wrestlers, and racers, in the Grecian games, he represents his reward under the idea of a crown, because a crown was the reward bestowed on the victors in those exercises. It was not, however, a crown of leaves like theirs, but of righteousness, which he expected Christ to bestow on him, counting his faith to him for righteousness, and rewarding him for all the fruits brought forth by this righteousness. See on Philippians 1:11. Which the Lord, the righteous Judge, shall give me at that day — This text evidently proves, that the great and most glorious reward of faithful Christians is referred to the day of general judgment. But, as Doddridge observes, “it would be very precarious to argue from hence, that there shall be no prelibation and anticipation of this happiness in a separate state. And when the many texts, which have been so often urged in proof of that intermediate happiness, are considered, it is surprising that any stress should be laid on the objection which has been drawn from such passages as this.” And not to me only — This increases the joy of Paul, and encourages Timothy; but to all that love his appearing — Which only a true Christian can do. Many of those Paul himself had gained, and he rejoiced to think, that through his having gained them, they should receive an unutterable and eternal reward of felicity and glory.

Ver. 5, 6. But watch thou in all things. The whole world is at war with the truth of God, and resents the light which shames their sins, and the alarms which trouble their consciences. Therefore build up the churches of Asia, now left principally to thy care; for I am now ready to be offered up a victim for the cause, and the time of my departure is at hand. My life, spendomai, my blood is ready to be poured out as a sacrifice for the faith, attesting the truth of what I have preached to others. — Paul by the spirit of prophecy seemed to know that he should die by decapitation, and not otherwise, as was the case with many in Rome.

5. Watch—Literally, wake; be wide awake. An evangelist—An evangelizer, who imbues the people with the gospel. Full proof—Literally, fill the full measure of thy ministry.

2. Triumphal anticipation of martyrdom, 6-8.

V. 6. The time of my departure is at hand-So undoubtedly God had shown him.

I am ready to be offered up-Literally, to be poured out, as the wine and oil were on the ancient sacrifices.

Verse 6. For I am now ready to be offered] hoh apendomai. I am already poured out as a libation. See Clarke’s note on “Php 2:17”. He considers himself as on the eve of being sacrificed, and looks upon his blood as the libation which was poured on the sacrificial offering. He could not have spoken thus positively had not the sentence of death been already passed upon him.

Verses 5-8. But watch thou — Both over thyself and flock, and withstand the beginnings of all these corruptions; let thy mind be awake and watchful; in all things — Whatever thou art doing, let this be thy earnest, constant, persevering exercise. Observe, reader, the Scripture watching or waiting implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of: endure afflictions — Or adversity, as kakopaqhson signifies. Expect ill-treatment from the enemies of the gospel, and other trials, and bear them patiently. Do the work of an evangelist — Which was next to that of an apostle. Make full proof of thy ministry — So perform all the duties of thy calling, as fully to approve thyself to be a faithful minister of Christ. For, &c. — And the rather do these things, considering how soon the world will lose whatever advantage it may now receive from my personal labours. For I am now ready to be offered — Or poured out, as spendomai means, as a libation upon God’s altar. See on Philippians 2:17. And the time of my departure is at hand — So undoubtedly God had shown him. I have fought a, rather the, good fight — Greek, ton agwna ton kalon hgwnismai, I have contended the good contention; or, as Macknight renders it, I have combated the good combat. I have finished my course — Of duty and of suffering: or, I have finished the race; for he likens his labour in the gospel not only to fighting and wrestling, but also to a race, which was likewise one of the Olympic exercises. I have kept the faith — Committed to my trust, and with the strictest fidelity have endeavoured to preserve it free from all additions and corruptions. Henceforth — Loipon, what remains; there is laid up for me a crown of righteousness — Namely, of that righteousness which God has imputed to me, and wrought in me, and enabled me to practise. Having compared his labours as an apostle to the exertions of the combatants, wrestlers, and racers, in the Grecian games, he represents his reward under the idea of a crown, because a crown was the reward bestowed on the victors in those exercises. It was not, however, a crown of leaves like theirs, but of righteousness, which he expected Christ to bestow on him, counting his faith to him for righteousness, and rewarding him for all the fruits brought forth by this righteousness. See on Philippians 1:11. Which the Lord, the righteous Judge, shall give me at that day — This text evidently proves, that the great and most glorious reward of faithful Christians is referred to the day of general judgment. But, as Doddridge observes, “it would be very precarious to argue from hence, that there shall be no prelibation and anticipation of this happiness in a separate state. And when the many texts, which have been so often urged in proof of that intermediate happiness, are considered, it is surprising that any stress should be laid on the objection which has been drawn from such passages as this.” And not to me only — This increases the joy of Paul, and encourages Timothy; but to all that love his appearing — Which only a true Christian can do. Many of those Paul himself had gained, and he rejoiced to think, that through his having gained them, they should receive an unutterable and eternal reward of felicity and glory.

Ver. 5, 6. But watch thou in all things. The whole world is at war with the truth of God, and resents the light which shames their sins, and the alarms which trouble their consciences. Therefore build up the churches of Asia, now left principally to thy care; for I am now ready to be offered up a victim for the cause, and the time of my departure is at hand. My life, spendomai, my blood is ready to be poured out as a sacrifice for the faith, attesting the truth of what I have preached to others. — Paul by the spirit of prophecy seemed to know that he should die by decapitation, and not otherwise, as was the case with many in Rome.

6. For—St. Paul now furnishes the reason for this urgent charge just given, and for the solemnity of the charge of this entire epistle. He was about exchanging labour for reward. His place in the Church below will soon be vacant; and O that Timothy might fill the blank as a second Paul! Ready to be offered—The elder biblical scholars literally translated the words, I am already poured upon with the libation. The allusion was to the ancient sacrificial custom of pouring a libation of wine upon the living victim the moment before his slaughter. Hence Paul’s meaning would then be, as in the English version, I am ready to be offered. But later critics maintain that the accurate rendering of spendomai is not to be poured upon, but to be poured. What St. Paul, then, literally says is: “I am already poured as a libation.” He was not then the victim moistened with the drink offering, but the drink offering itself. And then the allusion is to his own blood poured forth under the Roman axe. Yet as this event seems not to have taken place until after the ensuing winter, the word already appears hardly fulfilled. The answer is, that he viewed his present sufferings as part of his martyrdom. Nor must the words be viewed as an exact prophecy, but as a personal anticipation. Departure—An allusion, perhaps, to a ship’s loosening for sailing forth.

Verse 7. I have fought a good fight] Every reader will perceive that the apostle, as was his very frequent custom, alludes to the contests at the Grecian games: ton aguna ton kalon hgwnismai. I have wrestled that good wrestling-I have struggled hard, and have over come, in a most honourable cause.

I have finished my course] I have started for the prize, and have come up to the goal, outstripping all my competitors, and have gained this prize also.

I have kept the faith] As the laws of these games must be most diligently observed and kept, (for though a man overcome, yet is he not crowned, except he strive lawfully,) so I have kept the rules of the spiritual combat and race; and thus, having contended lawfully, and conquered in each exercise, I have a right to expect the prize.

Verses 5-8. But watch thou — Both over thyself and flock, and withstand the beginnings of all these corruptions; let thy mind be awake and watchful; in all things — Whatever thou art doing, let this be thy earnest, constant, persevering exercise. Observe, reader, the Scripture watching or waiting implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of: endure afflictions — Or adversity, as kakopaqhson signifies. Expect ill-treatment from the enemies of the gospel, and other trials, and bear them patiently. Do the work of an evangelist — Which was next to that of an apostle. Make full proof of thy ministry — So perform all the duties of thy calling, as fully to approve thyself to be a faithful minister of Christ. For, &c. — And the rather do these things, considering how soon the world will lose whatever advantage it may now receive from my personal labours. For I am now ready to be offered — Or poured out, as spendomai means, as a libation upon God’s altar. See on Philippians 2:17. And the time of my departure is at hand — So undoubtedly God had shown him. I have fought a, rather the, good fight — Greek, ton agwna ton kalon hgwnismai, I have contended the good contention; or, as Macknight renders it, I have combated the good combat. I have finished my course — Of duty and of suffering: or, I have finished the race; for he likens his labour in the gospel not only to fighting and wrestling, but also to a race, which was likewise one of the Olympic exercises. I have kept the faith — Committed to my trust, and with the strictest fidelity have endeavoured to preserve it free from all additions and corruptions. Henceforth — Loipon, what remains; there is laid up for me a crown of righteousness — Namely, of that righteousness which God has imputed to me, and wrought in me, and enabled me to practise. Having compared his labours as an apostle to the exertions of the combatants, wrestlers, and racers, in the Grecian games, he represents his reward under the idea of a crown, because a crown was the reward bestowed on the victors in those exercises. It was not, however, a crown of leaves like theirs, but of righteousness, which he expected Christ to bestow on him, counting his faith to him for righteousness, and rewarding him for all the fruits brought forth by this righteousness. See on Philippians 1:11. Which the Lord, the righteous Judge, shall give me at that day — This text evidently proves, that the great and most glorious reward of faithful Christians is referred to the day of general judgment. But, as Doddridge observes, “it would be very precarious to argue from hence, that there shall be no prelibation and anticipation of this happiness in a separate state. And when the many texts, which have been so often urged in proof of that intermediate happiness, are considered, it is surprising that any stress should be laid on the objection which has been drawn from such passages as this.” And not to me only — This increases the joy of Paul, and encourages Timothy; but to all that love his appearing — Which only a true Christian can do. Many of those Paul himself had gained, and he rejoiced to think, that through his having gained them, they should receive an unutterable and eternal reward of felicity and glory.

Ver. 7. I have fought a good fight, with jews and gentiles, with beasts at Ephesus, with courts and kings. I have finished my course. A wide one it has been, beginning at Damascus, and Arabia; and thence extending through all proconsular Asia, Crete, and the isles of Greece. Once and again I journeyed to Jerusalem, went throughout Macedonia, Thessalia, and Achaia; passed on to Rome, and to the utmost boundaries of the west. But now, though the wheels are clogged with a heavy chain, and the strong walls of a prison, this is my glory and my joy, that I have kept the faith. I durst not dissemble the truth to the jewish nation and council, that God would send me far hence to the gentiles. I durst not flatter the avarice of Felix, nor destroy the souls of others to save a mortal life. In all those fights I have been more than conqueror through him that hath loved me.

7. Fought… fight—The words include not merely allusion to real battle but palestric combats. I have contested the noble contest. Not a good fight, but the good fight, namely, the maintenance of the Christian faith. Course—An allusion to the prize runner. The faith—The doctrine of the cross.

V. 8. The crown of that righteousness-Which God has imputed to me and wrought in me.

Will render to all-This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained.

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

Verse 8. Henceforth there is laid up for me a crown] This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them. The Lord, the righteous Judge] He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.

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

Unto all them also that love his appearing.] All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up-it is in view, but not in possession. We must die first. I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it. ouk hqelhsav oudJ etolmhsav qanein

tou sou pRomans paidov. alla thn dJ eiasate

gunaikJ oqneian, hn egw kai mhtera

patera te gJ endikwv an hgoimhn monhn.

kai toi kalon gJ an tandJ agwnJ hgwnisw,

qou sou pRomans paidov katqanwn.

Alcest. v. 644.

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

See Sophocles and Æschylus, quoted 1 Timothy 6:15. The kalov agwn, good fight, was used among the Greeks to express a contest of the most honourable kind, and in this sense the apostle uses it.

Verses 5-8. But watch thou — Both over thyself and flock, and withstand the beginnings of all these corruptions; let thy mind be awake and watchful; in all things — Whatever thou art doing, let this be thy earnest, constant, persevering exercise. Observe, reader, the Scripture watching or waiting implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of: endure afflictions — Or adversity, as kakopaqhson signifies. Expect ill-treatment from the enemies of the gospel, and other trials, and bear them patiently. Do the work of an evangelist — Which was next to that of an apostle. Make full proof of thy ministry — So perform all the duties of thy calling, as fully to approve thyself to be a faithful minister of Christ. For, &c. — And the rather do these things, considering how soon the world will lose whatever advantage it may now receive from my personal labours. For I am now ready to be offered — Or poured out, as spendomai means, as a libation upon God’s altar. See on Philippians 2:17. And the time of my departure is at hand — So undoubtedly God had shown him. I have fought a, rather the, good fight — Greek, ton agwna ton kalon hgwnismai, I have contended the good contention; or, as Macknight renders it, I have combated the good combat. I have finished my course — Of duty and of suffering: or, I have finished the race; for he likens his labour in the gospel not only to fighting and wrestling, but also to a race, which was likewise one of the Olympic exercises. I have kept the faith — Committed to my trust, and with the strictest fidelity have endeavoured to preserve it free from all additions and corruptions. Henceforth — Loipon, what remains; there is laid up for me a crown of righteousness — Namely, of that righteousness which God has imputed to me, and wrought in me, and enabled me to practise. Having compared his labours as an apostle to the exertions of the combatants, wrestlers, and racers, in the Grecian games, he represents his reward under the idea of a crown, because a crown was the reward bestowed on the victors in those exercises. It was not, however, a crown of leaves like theirs, but of righteousness, which he expected Christ to bestow on him, counting his faith to him for righteousness, and rewarding him for all the fruits brought forth by this righteousness. See on Philippians 1:11. Which the Lord, the righteous Judge, shall give me at that day — This text evidently proves, that the great and most glorious reward of faithful Christians is referred to the day of general judgment. But, as Doddridge observes, “it would be very precarious to argue from hence, that there shall be no prelibation and anticipation of this happiness in a separate state. And when the many texts, which have been so often urged in proof of that intermediate happiness, are considered, it is surprising that any stress should be laid on the objection which has been drawn from such passages as this.” And not to me only — This increases the joy of Paul, and encourages Timothy; but to all that love his appearing — Which only a true Christian can do. Many of those Paul himself had gained, and he rejoiced to think, that through his having gained them, they should receive an unutterable and eternal reward of felicity and glory.

Ver. 8. Henceforth there is laid up for me a crown, which the Redeemer will confer, not on me only, but on all who love his appearing; the crown of righteousness which is prepared by his own hands; a crown, the consummation of the gifts of righteousness by faith. This apostle tells the Thessalonians, that they were his crown of rejoicing in the day of the Lord Jesus; his converts, numerous as the pearly drops of dew on the lawn, should be the gems which bestudded his crown.

8. Henceforth—Paul speaks as from the moment of his martyrdom. It is to be noted that he looks for his crown, not as bestowed in the intermediate and disembodied state, but as at the judgment. In the happiness of that intermediate state he fully believes, (Philippians 1:23,) but his thought glances to the advent as the time of his coronation. Crown of righteousness—So James 1:12, the crown of life. 1 Peter 5:4, the crown of glory; that crown so glorious as to be made of glory; a crown so living as to be made up of life; a crown so holy as to be made up of righteousness. In all these cases the blessedness bestowed upon the man is idealized into a crown. Love his appearing—For fearful as is that day to the wicked, so fearful that the righteous may well tremble, it is still to the latter the day of his vindication and his crown.

3. St. Paul’s personal relations to his fellows, 9-13.

Of the seven of his fellow labourers here noted, four had left him; one, Demas, voluntarily and blamably; two, Crescens and Titus, voluntarily, but unblamed; a fourth, Tychicus, sent away. One only, Luke, was with him, and two, Timothy and Mark, are requested to come to him.

V. 9. Come to me-Both that he might comfort him, and be strengthened by him. Timotheus himself is said to have suffered at Ephesus.

Verse 9. Do thy diligence to come shortly unto me] He appears to have wished Timothy to be present at his death, that he might have his faith confirmed by seeing how a Christian could die; and, as he had but a short time to live, he begs Timothy to hasten his visit, and particularly so as he had scarcely now any companions.

Verses 9-11. Do thy diligence — Endeavour by all means; to come shortly unto me — The apostle, now about to leave the world, wished to enjoy Timothy’s company and conversation for a little while, both that that evangelist might comfort him, and might be comforted and strengthened by him, so that he might suffer death courageously when called to do so. Accordingly, it is said by some, that he actually suffered martyrdom at Ephesus. For, &c. — As if he had said, I have the more need of thy company and assistance, because I have been deserted by some who ought to have acted in a very different manner: Demas — Once my fellow-labourer, (Philem. 24,) hath forsaken me — By calling the departure of Demas to Thessalonica a forsaking him, the apostle intimates that he departed without his permission. Having loved this present world — And gone where his secular views invited him. Crescens — Probably a preacher also, is gone with my consent to Galatia. Titus to Dalmatia — Having now left Crete. These either went with him to Rome, or visited him there. Only Luke — Of my fellow-labourers; is with me — For, from verse 21, where the salutations of some of the Roman brethren by name are mentioned, it appears that the apostle had many friends still in Rome, members of the church there, with whom he was allowed to have some intercourse, but his chief support was, that God was with him. Of the character of Luke, see on Colossians 4:14, and the preface to his gospel, Take Mark and bring him — Who, though he once departed from the work, is now profitable to me for the ministry — Mark, mentioned in this passage, is by some thought to be a different person from the writer of the gospel which bears his name.

Ver. 9-11. Do thy diligence to come shortly. Proof indubitable that Timothy was not fixed as a bishop for life in Ephesus; and equally a proof that Paul speaks as a presiding bishop of Rome; for Luke alone was with him.

IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY—SALUTATIONS AND BENEDICTIONS, 1-22.

1. Charge to firmness against errorists, 1-5.

1. This charge has the nature of an oath, by which the imposer assumes to bind his disciple before God by the solemnities and penalties of the final judgment to do certain things which are specified in ver. 2. Therefore—Is to be omitted as a spurious reading; so also at before appearing. Quick and the dead—Both those that live and those deceased. Appearing— Governed as the objective of an oath by understood. I charge thee… before… Christ, by his appearing.

V. 10. Demas-Once my fellowlabourer, Philemon 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. These either went with him to Rome, or visited him there.

Verse 10. Demas hath forsaken me] This is another proof of the posteriority of this epistle: for Demas was with the apostle in his first imprisonment, and joins in the salutations, see Colossians 4:14, which were written when Paul was a prisoner at Rome for the first time. Having loved this present world] agaphsav ton nun aiwna Having preferred Judaism to Christianity; or having loved the Jews, and having sought their welfare in preference to that of the Gentiles. The hzh µlw[ words olam hazzeh, which answer to the Greek ton nun aiwna, are generally to be understood as signifying, either the Jewish people, or the system of Judaism. It was now become doubly dangerous to be a Christian; and those who had not religion enough to enable them to burn, or in any other way to expose life for it, took refuge in that religion which was exposed to no persecution. This is a light in which the conduct of Demas may be viewed. It could not have been the love of secular gain which had induced Demas to abandon St. Paul; he must have counted this cost before he became a Christian. See below.

Crescens to Galatia] Whether the departure of Crescens was similar to that of Demas, as intimated above, or whether he went on an evangelical embassy, we know not. Charity would hope the latter; for we can hardly suppose that Titus, who is here said to have departed to Dalmatia, had abandoned his Cretan Churches, his apostolical office, and especially his aged father and friend, now about to seal the truth with his blood! It is probable that both these persons had gone on sacred missions, and perhaps had been gone some time before the apostle was brought into such imminent danger. Even for Demas, as standing in this connection, something might be said. It is not intimated that he had denied the faith, but simply that he had left the apostle and gone into Thessalonica; for which this reason is given, that he loved the present world. Now, if agaphsav, having loved, can be applied to a desire to save the souls of the Jews, and that he went into Thessalonica, where they abounded, for this very purpose, then we shall find all three-Demas, Crescens, and Titus, one at Thessalonica, another at Galatia, and the third at Dalmatia, doing the work of evangelists, visiting the Churches, and converting both Jews and Gentiles. This interpretation I leave to the charitable reader, and must own that, with all the presumptive evidences against it, it has some fair show of probability. Demas has received little justice from interpreters and preachers in general. It is even fashionable to hunt him down.

Verses 9-11. Do thy diligence — Endeavour by all means; to come shortly unto me — The apostle, now about to leave the world, wished to enjoy Timothy’s company and conversation for a little while, both that that evangelist might comfort him, and might be comforted and strengthened by him, so that he might suffer death courageously when called to do so. Accordingly, it is said by some, that he actually suffered martyrdom at Ephesus. For, &c. — As if he had said, I have the more need of thy company and assistance, because I have been deserted by some who ought to have acted in a very different manner: Demas — Once my fellow-labourer, (Philem. 24,) hath forsaken me — By calling the departure of Demas to Thessalonica a forsaking him, the apostle intimates that he departed without his permission. Having loved this present world — And gone where his secular views invited him. Crescens — Probably a preacher also, is gone with my consent to Galatia. Titus to Dalmatia — Having now left Crete. These either went with him to Rome, or visited him there. Only Luke — Of my fellow-labourers; is with me — For, from verse 21, where the salutations of some of the Roman brethren by name are mentioned, it appears that the apostle had many friends still in Rome, members of the church there, with whom he was allowed to have some intercourse, but his chief support was, that God was with him. Of the character of Luke, see on Colossians 4:14, and the preface to his gospel, Take Mark and bring him — Who, though he once departed from the work, is now profitable to me for the ministry — Mark, mentioned in this passage, is by some thought to be a different person from the writer of the gospel which bears his name.

Ver. 9-11. Do thy diligence to come shortly. Proof indubitable that Timothy was not fixed as a bishop for life in Ephesus; and equally a proof that Paul speaks as a presiding bishop of Rome; for Luke alone was with him.

10. Demas—Joined in greeting in Colossians 4:14; Philippians 24. Loved… world—So that he left the dangerous post of fellow ministry with Paul; perhaps abandoned the Christian faith. Thessalonica was probably his home. Galatia—The true reading is, perhaps, Gallia, that is, Gaul, France.

V. 11. Only Luke-Of my fellowlabourers, is with me-But God is with me; and it is enough.

Take Mark-Who, though he once "departed from the work," is now again profitable to me.

Verse 11. Only Luke is with me.] This was Luke the evangelist, and writer of the Acts of the Apostles, who was always much attached to St. Paul, and it is supposed continued with him even to his martyrdom. Take Mark, and bring him with thee] This was John Mark, the sister’s son of Barnabas, who, after having wavered a little at first, became a steady, zealous, and useful man; his name and conduct have been often before the reader. See the parallel passages.

For he is profitable to me for the ministry.] eiv diakonian. For service; that is, he would be very useful to the apostle, to minister to him in his present close confinement. Some think that the apostle means his preaching the Gospel; but at this time, I should suppose, there was very little, if any, public preaching at Rome.

Verses 9-11. Do thy diligence — Endeavour by all means; to come shortly unto me — The apostle, now about to leave the world, wished to enjoy Timothy’s company and conversation for a little while, both that that evangelist might comfort him, and might be comforted and strengthened by him, so that he might suffer death courageously when called to do so. Accordingly, it is said by some, that he actually suffered martyrdom at Ephesus. For, &c. — As if he had said, I have the more need of thy company and assistance, because I have been deserted by some who ought to have acted in a very different manner: Demas — Once my fellow-labourer, (Philem. 24,) hath forsaken me — By calling the departure of Demas to Thessalonica a forsaking him, the apostle intimates that he departed without his permission. Having loved this present world — And gone where his secular views invited him. Crescens — Probably a preacher also, is gone with my consent to Galatia. Titus to Dalmatia — Having now left Crete. These either went with him to Rome, or visited him there. Only Luke — Of my fellow-labourers; is with me — For, from verse 21, where the salutations of some of the Roman brethren by name are mentioned, it appears that the apostle had many friends still in Rome, members of the church there, with whom he was allowed to have some intercourse, but his chief support was, that God was with him. Of the character of Luke, see on Colossians 4:14, and the preface to his gospel, Take Mark and bring him — Who, though he once departed from the work, is now profitable to me for the ministry — Mark, mentioned in this passage, is by some thought to be a different person from the writer of the gospel which bears his name.

Ver. 9-11. Do thy diligence to come shortly. Proof indubitable that Timothy was not fixed as a bishop for life in Ephesus; and equally a proof that Paul speaks as a presiding bishop of Rome; for Luke alone was with him.

11. Luke—See notice of Luke, vol. 2, p. 11, and note Acts 13:1. Mark—According to Colossians 4:10, he is commended to Colosse. Timothy might easily take Mark from there if he received this epistle at Ephesus.

Verse 12. Tychicus have I sent to Ephesus.] For this person, see Acts 20:4; Ephesians 6:21; Colossians 4:7. It is rather strange that the apostle should say, I have sent Tychicus to Ephesus, if Timothy was at Ephesus at this time; but it is probable that Tychicus had been sent to Ephesus some time before this, and therefore the apostle might say, though writing now to Ephesus, Tychicus have I sent, &c.

12. Tychicus… sent—This verse is the strong proof adduced to show that Timothy was not at Ephesus when this epistle was written to him. To obviate the objection Alford would emphasize sent, and make Paul assure Timothy that Tychicus did not leave him voluntarily, but by command. And we may also suggest the query, How was it certain that in those days of uncertain travel he should arrive where he was sent? Or how should Paul be so sure that he had arrived as to make him omit the mention of the sending? Perhaps he might have written less concisely: “I sent Tychicus to fill your place at Ephesus, and hope you have seen him.” There are, indeed, many suppositions that would explain the case, but, from absence of documents, no one that we know to be the true one.

V. 13. The cloak-Either the toga, which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. Which I left at Troas with Carpus-Who was probably his host there. Especially the parchments-The books written on parchment.

Verse 13. The cloak that I left at Troas] ton felonhn is by several translated bag or portmanteau; and it is most likely that it was something of this kind, in which he might carry his clothes, books, and travelling necessaries. What the books were we cannot tell, it is most likely they were his own writings; and as to the parchments, they were probably the Jewish Scriptures and a copy of the Septuagint. These he must have had at hand at all times. The books and parchments now sent for could not be for the apostle’s own use, as he was now on the eve of his martyrdom. He had probably intended to bequeath them to the faithful, that they might be preserved for the use of the Church.

Verse 13. The cloak — Perhaps the toga which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. The word failonh, however, so rendered, also signifies a bag, in which sense the Syriac translator understood it, paraphrasing the expression, a bag containing books; or a kind of portmanteau, the contents of which might be more important than the thing itself. Which I left at Troas with Carpus — Who was probably his host there; when thou comest bring with thee, and the books, especially the parchments — What the books here referred to were, commentators nave not attempted to conjecture: but Dr. Benson fancies the parchments were the letters which he received from the churches, and the autographs of his own letters to the churches. For that he employed persons to transcribe his letters is probable from Romans 16:22, where the name of the amanuensis of that epistle is inserted. In those fair copies the apostle wrote the salutations with his own hand, (1 Corinthians 16:21; Galatians 6:11; Colossians 4:18; 2 Thessalonians 3:17,) and thereby authenticated them as his letters.

Ver. 13. Bring the books, especially the parchments. The latter probably intend the holy scriptures, which were engrossed for public reading. An anecdote related of the celebrated John Bunyan may serve as a comment upon this passage. Walking out one day with a large staff in his hand, to preach in some of the villages, according to his usual custom, he was met on the road by the bishop of Peterborough, travelling in his carriage. The bishop, on being informed who he was, stopped and spoke to him out of the carriage window. Mr. Bunyan, said he, I am told that you can explain difficult passages of scripture. Pray then what did Paul mean by desiring Timothy to bring with him the cloak, the books, and the parchments which he had left at Troas. My lord, said Bunyan, I see no difficulty in the text at all. Paul was a travelling preacher; Timothy was called a bishop; and it was common in those days for bishops to wait upon the apostles. Paul therefore having left his baggage at Troas, requests Timothy to bring it with him. Nowadays, as things are altered, itinerant preachers go on foot, and bishops ride in carriages. The bishop immediately drew up the window, threw himself back in the carriage, and ordered the coachman to drive on. — See also Acts 21:15.

13. The cloak—The Greek term felonhn seems to have been a form of the Latin word paenula, signifying an overcoat, or over wrapper. Cicero argues that Milo could not have come on to the ground for the purpose of murdering Clodius, for he came in a paenula. Many able scholars prefer to interpret the word book-bag, or portmanteau. But as Alford well argues, the form of the sentence opposes such a view: The book-bag bring me which, etc., also the books, etc. Any man would have said, bring me the bag of books. Perhaps Paul needed the books, that is, papyrus rolls, (see note Matthew 1:2,) and parchments, in evidence at his approaching trial, and his cloak, in view of the coming winter, verse 21. This passage seems to prove that Paul writes in a second imprisonment. He must have lately been at Troas and left his overcoat and books. But in his first imprisonment it was five years since he had been at Troas, and Timothy had been with him since at Rome. He must, therefore, have been released and have visited Troas, and again have been imprisoned.

4. Reminiscences of his former trial, 14-18.

V. 14. The Lord will reward him-This he spoke prophetically.

Verse 14. Alexander the coppersmith] We are not to understand this of any tradesman, but of some rabbin; for it was not unusual for the Jews to apply the name of some trade as an epithet to their rabbins and literary men. He is, in all probability, the very same mentioned Acts 19:33, where see the note; and it is not unlikely that he may have been the same whom the apostle was obliged to excommunicate, 1 Timothy 1:20. The Lord reward him] apodwh autw o kuriov. But instead of apodwh, which has here the power of a solemn imprecation, apodwsei, he will reward, is the reading of the very best MSS., several of the versions, and some of the chief Greek fathers. This makes the sentence declaratory: The Lord WILL reward him according to his works. This reading is most like the spirit and temper of this heavenly man. See 2 Timothy 4:16.

Verses 14, 15. Alexander the coppersmith — Or brasier; did me much evil — This seems to have been the person mentioned 1 Timothy 1:20: probably he was one of the Judaizing teachers, who violently opposed the true doctrine of the gospel. The Lord reward him — The Alexandrian, and six other MSS., the Syriac and the Vulgate versions, and some of the Fathers, read here, apodwsei, the Lord will reward him: and it is probable the words ought to be considered as spoken prophetically. At least, as Doddridge observes, “what we know of Paul’s character must lead us to conclude, that if he did not mean the words as a mere prediction, he did not, however, wish evil to him as evil, but only that he might be so animadverted upon as to prevent the contagion of his bad example from spreading in the church, and to bring him to repentance and reformation, that so he might be preserved from final destruction.” Of whom be thou ware also — Be thou upon thy guard wherever thou happenest to meet with him; for he hath greatly withstood our words — Hath used every means in his power to prevent the progress and advancement of the true gospel.

14. Alexander the coppersmith—Or rather, brazier. See note, Acts 19:33. He was probably a resident of Ephesus, but went to Rome as witness or prosecutor against Paul at his trial. The Lord reward—The best authorities read will reward; making the words a prediction rather than an imprecation. The position of both Alford and Fairbairn is, that the imprecative form presents no greater theological difficulty than the predictive. One of the most solemn, yet approvable, passages of the Apocalypse, Revelation 6:9, 10, is imprecative. An inspired prayer may anticipate and invoke the just judgment that a holy God is about to execute. Yet upon such passages sceptical cavil will always be offered.

Verse 15. Of whom be thou ware also] It seems that this rabbin travelled about from place to place for the purpose of opposing the Gospel, the Jews putting him forward, as it is said, Acts 19:33. He hath greatly withstood our words.] Has been a constant opposer of the Christian doctrines.

Verses 14, 15. Alexander the coppersmith — Or brasier; did me much evil — This seems to have been the person mentioned 1 Timothy 1:20: probably he was one of the Judaizing teachers, who violently opposed the true doctrine of the gospel. The Lord reward him — The Alexandrian, and six other MSS., the Syriac and the Vulgate versions, and some of the Fathers, read here, apodwsei, the Lord will reward him: and it is probable the words ought to be considered as spoken prophetically. At least, as Doddridge observes, “what we know of Paul’s character must lead us to conclude, that if he did not mean the words as a mere prediction, he did not, however, wish evil to him as evil, but only that he might be so animadverted upon as to prevent the contagion of his bad example from spreading in the church, and to bring him to repentance and reformation, that so he might be preserved from final destruction.” Of whom be thou ware also — Be thou upon thy guard wherever thou happenest to meet with him; for he hath greatly withstood our words — Hath used every means in his power to prevent the progress and advancement of the true gospel.

15. Be thou ware—Do thou beware. The words imply treachery in Alexander, perhaps the use and perversion of facts, documents, or doctrines confidentially intrusted to him. This disclosure of his treason may preserve Timothy from a similar betrayal. Withstood our words—Our doctrines; the doctrines of the gospel; which, as appears by verse 17, Paul boldly stated and maintained in his defence at his arraignment.

V. 16. All-My friends and companions.

Forsook me-And do we expect to find such as will not forsake us? My first defence-Before the savage emperor Nero.

Verse 16. At my first answer] en th prwth mou apologia. At my first apology; this word properly signifies a defence or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.

Pone Tigellinum, tæda lucebis in illa,

Qua stantes ardent, qui fixo gulture fumant.

“If into rogues omnipotent you rake,

Death is your doom, impaled upon a stake;

Smear’d o’er with wax, and set on blaze to light

The streets, and make a dreadful fire by night.”

DRYDEN.

I pray God that it may not be laid to their charge.] How much more simple, elegant, and expressive are the apostle’s own words: mh autoiv logisqeih. let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!

Verse 16. At my first answer — Apologia, apology, or defence, before the emperor, or, as is more generally thought, the prefect of the city in his absence; no man — None of the Christians here at Rome; stood — Appeared in court; with me, but all — Either through treachery or cowardice; forsook me — “Many circumstances make it astonishing that Paul should have been deserted by the Christians at Rome in this extremity. When he wrote his epistle to the church there, which must have been almost ten years before this, he speaks of their faith as celebrated through the world, Romans 1:8. He salutes a vast number of illustrious persons by name, and mentions many of them as his particular friends, Romans 16:3-15; and we may assure ourselves that during the two years he spent there in his hired house, when access was granted to all that desired it, the number, and probably the zeal of the Christian converts would be greatly increased, as indeed he expressly assures the Philippians that it was, and that some of Cesar’s palaces were added to them, Philippians 1:12; 4:22.” How then did it happen that he was thus forsaken? The true answer seems to be, that the cruel persecution which Nero had raised against the Christians at Rome, (in which they were worried in the skins of wild beasts, wrapped up in pitched clothes, and then chained to stakes, and set on fire to give light in the streets by night,) had taken place before this; and it is probable that many of the excellent persons above mentioned had suffered death for their religion; and that others, according to our Lord’s advice, had retired to a distance from Rome, while some were so terrified that they concealed themselves; or at least had not courage to appear with him before the tribunal. For these last mentioned the apostle prays, May it not be laid to their charge — He was sensible of the danger to which his friends would have exposed themselves by appearing with him at his trial; he knew likewise the infirmity of human nature; and therefore he made great allowance for their yielding in such circumstances, and prayed that they might be forgiven, as Christ prayed his Father to forgive those who crucified him.

Ver. 16. At my first answer no man stood with me, being afraid of the lion, a figure of speech borrowed from the frequent exposures of men to the wild beasts. Helius was now the chief judge in Rome, Nero being absent, which accounts for what Clement states to the Corinthians, that Paul suffered under the judges. Nero however confirmed the sentence.

16. My first answer—It is plausibly maintained that at his second imprisonment, St. Paul underwent two arraignments. The first has, at this present writing, taken place, and resulted in no conviction; the second, anticipated in 6-8, proved fatal.

V. 17. The preaching-The gospel which we preach.

Verse 17. The Lord stood with me] When all human help failed, God, in a more remarkable manner, interposed; and thus the excellency plainly appeared to be of God, and not of man.

That by me the preaching might be fully known] When called on to make his defence he took occasion to preach the Gospel, and to show that the great God of heaven and earth had designed to illuminate the Gentile world with the rays of his light and glory. This must have endeared him to some, while others might consider him an opposer of their gods, and be the more incensed against him.

I was delivered out of the mouth of the lion.] I escaped the imminent danger at that time. Probably he was seized in a tumultuous manner, and expected to be torn to pieces. The words ek stomatov or ek qrugmou leontov ruesqai, to be rescued from the mouth or jaws of the lion, are a proverbial form of speech for deliverance from the most imminent danger. Several writers think Nero. to be intended by the lion, because of his rage and oppressive cruelty. But Helius Cæsarinus was at this time prefect of the city; Nero. being in Greece. He was a bloody tyrant, and Nero. had given him the power of life and death in his absence. The apostle may mean him, if the words be not proverbial.

Verses 17, 18. Notwithstanding — I was not left entirely destitute; for, though men forsook me, the Lord stood with me — According to his promise, Luke 21:15; and strengthened me — With that inward fortitude of mind which no human support could have inspired; that by me the preaching — The gospel which we preach; might be fully known — Plhroforhqh, literally, might be carried with a full sail; that is, fully and boldly declared. That the apostle could thus courageously bear witness to the gospel when all his friends forsook him, and his enemies were so fiercely raging against him, was a glorious testimony to the honour of Christianity. And that all the Gentiles might hear — This implies that he made his defence in a manner which he was persuaded would be taken notice of and reported abroad, much to the honour of that sacred cause which was dearer to him than his life. And I was delivered out of the mouth of the lion — By the lion Nero is generally thought to be meant, or rather his prefect, Helius Cesarianus, to whom Nero committed the government of the city in his absence, with power to put whomsoever he pleased to death. But the expression may be understood proverbially, as denoting an escape from the greatest danger; in which sense it is used Psalm 22:21. And the Lord — Whose power and faithfulness are always the same; shall deliver me from every evil work — From all sin, and especially from doing any thing inconsistent with the honour of the gospel, and the salvation of my own soul; which is of far greater consequence than delivering me from death. And preserve me to his heavenly kingdom — An infinitely better kingdom than that of Nero.

Ver. 17, 18. Notwithstanding, the Lord stood with me — and I was delivered out of the mouth of the lion. And the Lord shall deliver me — and will preserve me to his heavenly kingdom. He who had delivered Paul six times out of prison, and from deaths oft, was now about to grant him the great salvation, by delivering him out of the miseries of this present world.

17. The Lord stood with me—An advocate and coadjutor, better than any man. The charge against Paul probably was the introduction of a new religion, unknown to his ancestors. Rome permitted every conquered people to adhere, each, to its own national faith; but inflicted death on innovators and inventors of new faiths. See note, Acts 26:1. Paul maintained that his faith was no new invention, but the true historical continuity and development of old Hebraism. And here we can see how Alexander, who had, we suppose, been both Jew and Christian, might be able to withstand St. Paul’s words, by maintaining that Christianity was a contradiction of the old faith. This would draw Paul out to a full statement of Christianity. And thereby we can see, first, how the Lord, standing by him, would be a powerful inspirer and confirmer in unfolding the glorious truths of the gospel; and, second, how Paul can jubilantly boast that all the Gentiles would hear his plea for Christ. The trial was probably held in one of the large basilicas, and attended by a vast crowd of Romans. Mouth of the lion—Nero, as all the old writers used to say. Yet it is probable that Nero was at this time absent from Rome. Hence, different commentators have each suggested a different lion. Whitby and others name Helius, the administrator in Nero’s absence; Wieseler, the Jewish prosecutor; others, the lions of the amphitheatre. Huther and Fairbairn take lion’s mouth as a single metaphorical phrase to express danger and death.

V. 18. And the Lord will deliver me from every evil work-Which is far more than delivering me from death. Yea, and, over and above, preserve me unto his heavenly kingdom-Far better than that of Nero.

Verse 18. And the Lord shall deliver me from every evil work] None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.

Verses 17, 18. Notwithstanding — I was not left entirely destitute; for, though men forsook me, the Lord stood with me — According to his promise, Luke 21:15; and strengthened me — With that inward fortitude of mind which no human support could have inspired; that by me the preaching — The gospel which we preach; might be fully known — Plhroforhqh, literally, might be carried with a full sail; that is, fully and boldly declared. That the apostle could thus courageously bear witness to the gospel when all his friends forsook him, and his enemies were so fiercely raging against him, was a glorious testimony to the honour of Christianity. And that all the Gentiles might hear — This implies that he made his defence in a manner which he was persuaded would be taken notice of and reported abroad, much to the honour of that sacred cause which was dearer to him than his life. And I was delivered out of the mouth of the lion — By the lion Nero is generally thought to be meant, or rather his prefect, Helius Cesarianus, to whom Nero committed the government of the city in his absence, with power to put whomsoever he pleased to death. But the expression may be understood proverbially, as denoting an escape from the greatest danger; in which sense it is used Psalm 22:21. And the Lord — Whose power and faithfulness are always the same; shall deliver me from every evil work — From all sin, and especially from doing any thing inconsistent with the honour of the gospel, and the salvation of my own soul; which is of far greater consequence than delivering me from death. And preserve me to his heavenly kingdom — An infinitely better kingdom than that of Nero.

Ver. 17, 18. Notwithstanding, the Lord stood with me — and I was delivered out of the mouth of the lion. And the Lord shall deliver me — and will preserve me to his heavenly kingdom. He who had delivered Paul six times out of prison, and from deaths oft, was now about to grant him the great salvation, by delivering him out of the miseries of this present world.

18. Preserve me—Whether from death, as at his first arraignment, or through death, as at his second. For the real preserve consists in securing his transit unto his heavenly kingdom. And so rich in both arraignments is St. Paul’s triumph, that he finishes his account of this first one with a doxology, as he had (in vv. 6-8) the second with a pean.

It seems surprising, at first, that while St. Paul is in prison and on trial for life for his Christianity any of his fellow Christian preachers should dare to visit and associate with him, bringing him aid and carrying his letters. But, similarly, Socrates in Athens while condemned as a false teacher was visited by his disciples in his prison and discoursed with them at length upon his philosophy. So Christian martyrs, subsequent to St. Paul, as St. Ignatius and Cyprian, were allowed visits and correspondence. The pagan satirist, Lucian, in the early half of the second century describes the career of a Christian itinerant in his day, named Peregrinus, and narrates the eager zeal of Christians in ministering to his wants in prison. “From early dawn old women, widows, and orphan children might be seen waiting about the doors of his prison; while their eminent men, by feeing the keepers, were allowed to pass the night with him in his prison… Moreover, deputies came from certain cities of Asia from the Christian associations to assist, advise, and console the man. They show, indeed, incredible dispatch in any undertaking which would aid a common interest. Sums of money so large were contributed as to furnish no little revenue to Peregrinus.” The government seemed satisfied with destroying the apparent leader, expecting that his followers would come to nothing; and the immediate jailers were ready to grant privileges for a consideration.

5. Salutations and benedictions, 19-22.

Verse 19. Salute Prisca and Aquila] Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Acts 18:18, 26.

The household of Onesiphorus.] See 2 Timothy 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.

Verses 19-22. Salute Prisca — This word is a contraction of the name Priscilla; or, as Estius supposes, Priscilla may be the diminutive of Prisca. Erastus abode at Corinth — When I came from thence, being chamberlain of the city, Romans 16:23. He is likewise mentioned, Acts 19:22, as one who administered to Paul. But Trophimus have I left at Miletum sick — It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, one can hardly imagine that any good and useful man would have been sick and died under their notice; which would have been quite inconsistent with the scheme of Providence. Timothy’s frequent infirmities afford a further argument to the same purpose. Do thy diligence to come before winter — Sailing being then dangerous. Some, comparing Hebrews 13:23 with this text, have concluded that Timothy did come, and was seized at Rome, and confined longer than Paul himself. But it seems much more probable that the epistle to the Hebrews was written during Paul’s first imprisonment, and consequently several years before this. Eubulus greeteth thee, and Pudens — Though these persons, like the other Roman brethren, did not appear with the apostle at his first answer, they did not flee from the city, nor desert him altogether; but visited him in his prison, and desired him to send their salutation to Timothy. Linus is said, by some of the ancients, to have been the first bishop of Rome, after the apostles Paul and Peter. But Theodoret speaks of this only as a tradition. Claudia is said to have been a British lady, whom Paul was the instrument of converting, and that she first carried the gospel into Britain. But of this there is no evidence. According to tradition, the Apostle Peter was now in Rome, and suffered martyrdom at the same time with St. Paul. But seeing Paul says, verse 11, Only Luke is with me, and verse 16, At my first answer no one appeared with me; also, seeing Peter’s salutation was not sent to Timothy, his being in Rome at the time this letter was written may justly be doubted. If he suffered martyrdom along with Paul, as the ancients affirm, he must have come to Rome after Paul wrote his second letter to Timothy. Grace be with you — This being a benediction distinct from the one bestowed on Timothy in the preceding clause, it must have been designed for such of the brethren where Timothy was, as maintained the truth of the gospel in purity.

Ver. 19. Salute Prisca and Aquila, elders of the church, and the household of Onesiphorus. The father was probably dead, but the children were prosperous, and filled his place in the church.

19. Prisca—Notes, Acts 18:2; and Romans 16:4. Household— Note, 2 Timothy 1:16.

V. 20. When I came on, Erastus abode at Corinth-Being chamberlain of the city, Romans 16:23.

But Trophimus I have left sick-Not having power (as neither had any of the apostles) to work miracles when he pleased, but only when God pleased.

NOTES ON ST. PAUL'S EPISTLE

TO TITUS.

Titus was converted from heathenism by St. Paul, Galatians 2:3 and, as it seems, very early; since the apostle accounted him as his brother at his first going into Macedonia: and he managed and settled the churches there, when St. Paul thought not good to go thither himself. He had now left him at Crete, to regulate the churches; to assist him wherein, he wrote this epistle, as is generally believed, after the First, and before the Second, to Timothy. The tenor and style are much alike in this and in those; and they cast much light on each other, and are worthy the serious attention of all Christian ministers and churches in all ages.

THIS EPISTLE HAS FOUR PARTS:

I. The inscription, Titus 1:1, 4

II. The instruction of Titus to this effect,

1. Ordain good presbyters, 5-9

2. Such are especially needful at Crete, 10-12

3. Reprove and admonish the Cretans, 13-16

4. Teach aged men and women, Titus 2:1-5 And young men, being a pattern to them, 6-8 And servants, urging them by a glorious motive, 9-15

5. Press obedience to magistrates, and gentleness to all men, Titus 3:1-2 Enforcing it by the same motive, 3-7

6. Good works are to be done, foolish questions avoided. heretics shunned, 8-11

III. An invitation of Titus to Nicopolis, with some admonitions, 12-14 IV. The conclusion, 15

Verse 20. Erastus abode at Corinth] He was treasurer of that city, as we learn from Romans 16:23. See the note there. The apostle had sent him and Timothy on a mission to Macedonia, Acts 19:22, whence it is probable he returned to Corinth, and there became finally settled. Trophimus have I left at Miletum sick.] Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See Acts 20:4, and the note there.

Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from Macedonia to Corinth, where he left Erastus; from Corinth he proceeded to Troas, where he lodged with Carpus: from Troas he went to Ephesus, where he visited Timothy; from Ephesus he went to Miletus, where he left Trophimus sick; and having embarked at Miletus, he went by sea to Rome. See Calmet. It is most likely, therefore, that the Miletus of Ionia is the place intended.

Verses 19-22. Salute Prisca — This word is a contraction of the name Priscilla; or, as Estius supposes, Priscilla may be the diminutive of Prisca. Erastus abode at Corinth — When I came from thence, being chamberlain of the city, Romans 16:23. He is likewise mentioned, Acts 19:22, as one who administered to Paul. But Trophimus have I left at Miletum sick — It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, one can hardly imagine that any good and useful man would have been sick and died under their notice; which would have been quite inconsistent with the scheme of Providence. Timothy’s frequent infirmities afford a further argument to the same purpose. Do thy diligence to come before winter — Sailing being then dangerous. Some, comparing Hebrews 13:23 with this text, have concluded that Timothy did come, and was seized at Rome, and confined longer than Paul himself. But it seems much more probable that the epistle to the Hebrews was written during Paul’s first imprisonment, and consequently several years before this. Eubulus greeteth thee, and Pudens — Though these persons, like the other Roman brethren, did not appear with the apostle at his first answer, they did not flee from the city, nor desert him altogether; but visited him in his prison, and desired him to send their salutation to Timothy. Linus is said, by some of the ancients, to have been the first bishop of Rome, after the apostles Paul and Peter. But Theodoret speaks of this only as a tradition. Claudia is said to have been a British lady, whom Paul was the instrument of converting, and that she first carried the gospel into Britain. But of this there is no evidence. According to tradition, the Apostle Peter was now in Rome, and suffered martyrdom at the same time with St. Paul. But seeing Paul says, verse 11, Only Luke is with me, and verse 16, At my first answer no one appeared with me; also, seeing Peter’s salutation was not sent to Timothy, his being in Rome at the time this letter was written may justly be doubted. If he suffered martyrdom along with Paul, as the ancients affirm, he must have come to Rome after Paul wrote his second letter to Timothy. Grace be with you — This being a benediction distinct from the one bestowed on Timothy in the preceding clause, it must have been designed for such of the brethren where Timothy was, as maintained the truth of the gospel in purity.

20. Erastus—Mentioned as city treasurer of Corinth in Romans 16:23; as going by commission from St. Paul to Corinth from Ephesus with Timothy, (Acts 19:22,) and here as being with Timothy at Ephesus. He probably ceased from the treasurership when he took up the gospel. Trophimus—Known only as mentioned in Acts 20:4, and 21:29; where see notes. Trophimus could not have been left at Miletus on Paul’s journey to his first imprisonment at Rome, of which we have a full narrative in Acts 28. Paul, therefore, writes this from a second and last imprisonment.

Verse 21. Come before winter.] 1. Because the apostle’s time was short and uncertain. 2. Because sailing in those seas was very dangerous in winter. Whether Timothy saw the apostle before he was martyred is not known.

Eubulus] This person is nowhere else mentioned in the New Testament. Pudens] Of this person we have traditions and legends, but nothing certain. The Catholics make him bishop of Rome.

Linus] He also is made, by the same persons, bishop of Rome; but there is no sufficient ground for these pretensions.

Claudia] Supposed to be the wife of Pudens. Some think she was a British lady, converted by St. Paul; and that she was the first that brought the Gospel to Britain.

All the brethren.] All the Christians, of whom there were many at Rome; though of Paul’s companions in travel, only Luke remained there.

Verses 19-22. Salute Prisca — This word is a contraction of the name Priscilla; or, as Estius supposes, Priscilla may be the diminutive of Prisca. Erastus abode at Corinth — When I came from thence, being chamberlain of the city, Romans 16:23. He is likewise mentioned, Acts 19:22, as one who administered to Paul. But Trophimus have I left at Miletum sick — It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, one can hardly imagine that any good and useful man would have been sick and died under their notice; which would have been quite inconsistent with the scheme of Providence. Timothy’s frequent infirmities afford a further argument to the same purpose. Do thy diligence to come before winter — Sailing being then dangerous. Some, comparing Hebrews 13:23 with this text, have concluded that Timothy did come, and was seized at Rome, and confined longer than Paul himself. But it seems much more probable that the epistle to the Hebrews was written during Paul’s first imprisonment, and consequently several years before this. Eubulus greeteth thee, and Pudens — Though these persons, like the other Roman brethren, did not appear with the apostle at his first answer, they did not flee from the city, nor desert him altogether; but visited him in his prison, and desired him to send their salutation to Timothy. Linus is said, by some of the ancients, to have been the first bishop of Rome, after the apostles Paul and Peter. But Theodoret speaks of this only as a tradition. Claudia is said to have been a British lady, whom Paul was the instrument of converting, and that she first carried the gospel into Britain. But of this there is no evidence. According to tradition, the Apostle Peter was now in Rome, and suffered martyrdom at the same time with St. Paul. But seeing Paul says, verse 11, Only Luke is with me, and verse 16, At my first answer no one appeared with me; also, seeing Peter’s salutation was not sent to Timothy, his being in Rome at the time this letter was written may justly be doubted. If he suffered martyrdom along with Paul, as the ancients affirm, he must have come to Rome after Paul wrote his second letter to Timothy. Grace be with you — This being a benediction distinct from the one bestowed on Timothy in the preceding clause, it must have been designed for such of the brethren where Timothy was, as maintained the truth of the gospel in purity.

Ver. 21. Come before winter. A voyage amidst islands, rocks, shoals, and capes, might be dangerous to his health, and to his person, in a dark and dreary winter. So mindful was Paul of the safety and comfort of his beloved friend.

Eubulus greeteth thee, and Pudens, a Roman senator, as Erasmus notes. And Linus, a presbyter, who after the martyrdom of Peter, succeeded says Eusebius, to the bishopric of Rome. Hist. Ecclesiastes lib. 3. cap. 4. And Claudia, a name used both for men and women.

21. Before winter—When the ancient vessels were mostly laid up, and voyage across sea impossible. Such a delay might postpone Timothy’s coming until after Paul’s martyrdom. Eubulus—Nowhere else mentioned. Pudens… and Claudia—An epigram of the Roman poet, Martial, written not long after this time, celebrates the marriage of Pudens and Claudia. English scholars have found proofs that Martial’s Claudia was daughter of a British prince, and was a Christian lady at Rome. Hence a plausible and pleasing theory identifies Paul’s Pudens and Claudia with Martial’s. See Alford’s Prolegomena, and Conybeare and Howson, vol. ii, pp. 500-502. Linus—Irenaeus says: “The apostles… conferred upon Linus the office of the episcopate [at Rome.] Of this Linus Paul makes mention in his epistles to Timothy.” All the brethren—From which it appears that the Church had not been wholly scattered by persecution. And this was destined soon to become “the Church of the Catacombs.”

Verse 22. The Lord Jesus Christ be with thy spirit.] This is a prayer addressed to Christ by one of the most eminent of his apostles; another proof of the untruth of the assertion, that prayer is never offered to Christ in the New Testament. He prays that Christ may be with his spirit, enlightening, strengthening, and confirming it to the end. Grace be with you.] These words show that the epistle was addressed to the whole Church, and that it is not to be considered of a private nature. Amen.] Omitted by ACFG and some others. See the note on this word at the end of the preceding epistle. The principal subscriptions, both in the versions and MSS., are the following:-

The Second Epistle to Timothy was written from Rome.-SYRIAC. To the man Timothy.-ÆTHIOPIC,

Nothing in the VULGATE.

End of the epistle; it was written from the city of Rome when Timothy had been constituted bishop over Ephesus; and when Paul had stood the second time in the presence of Nero. Cæsar, the Roman emperor. Praise to the Lord of glory, perpetual, perennial, and eternal! Amen, Amen, Amen.-ARABIC.

The Second Epistle to Timothy is ended, who was the first bishop of the Church of Ephesus. It was written from Rome when Paul had stood the second time before Nero, the Roman emperor. -PHILOXENIAN SYRIAC. Written from Rome, and sent by Onesimus.-COPTIC.

The MSS. are also various:-

The Second Epistle to Timothy is finished; that to Titus begins. The second to Timothy, written from Laodicea.-CODEX ALEXANDRINUS. The Second Epistle of Paul the Apostle to Timothy, ordained the first bishop of the Church of the Ephesians, was written from Rome when Paul was brought the second time before Nero. Cæsar.-COMMON GREEK TEXT. There are other slighter differences in the MSS., but they are unworthy of note.

That the epistle was written from Rome, about the year 65 or 66, and a little before St. Paul’s martyrdom, is the general opinion of learned men. See the preface.

The reader has already been apprized that this is most probably the last epistle the apostle ever wrote; and it is impossible to see him in a more advantageous point of view than he now appears, standing on the verge of eternity, full of God, and strongly anticipating an eternity of glory. For farther observations, see the conclusion of the first epistle. ON 2 Timothy 4:16 I have mentioned the apologies of the primitive fathers, or their vindications of Christianity against the aspersions and calumnies of the Gentiles. Several of these writings are still extant; of the whole I shall here give a short account in chronological order.

1. QUADRATUS. St. Jerome relates that this man was contemporary with the apostles, and one also of their disciples. There is only a fragment of his apology extant; it is preserved by Eusebius, in Hist. Eccles, lib. iv. c. 3, and was addressed to the Emperor Adrian about A. D. 126, on whom it is said to have had a good effect.

2. ARISTIDES, according to Eusebius, was an Athenian philosopher, and contemporary with Quadratus; he wrote his apology for the Christians about the same time, (A. D. 126,) and addressed it to the same emperor. St. Jerome gives some remarkable particulars of him in his book Of Illustrious Men. “He was,” says he, “a most eloquent philosopher, and after his conversion he continued to wear his former habit.” His apology was extant in the days of St. Jerome, but is now utterly lost.

3. JUSTIN MARTYR flourished about A. D. 140, and presented his first apology for Christianity to the Emperor Antoninus Pius and the Roman senate, about A. D. 150; and his second apology was presented to Marcus Antoninus about A. D. 162 or 166. These two very important apologies are come down to us nearly entire, and are exceedingly useful and important.

4. ATHENAGORAS wrote his apology for the Christians about the year 178. He is said to have sat down to write AGAINST the Christians; and that he might the better confute them he read over the Scriptures, and was so thoroughly converted by what he read, that he immediately wrote an apology FOR them, instead of an invective against them. This piece is still extant.

5. TERTULLIAN, who flourished about A. D. 200, was the earliest, and one of the chief of the Latin fathers: he was born in Carthage, and was a presbyter of the Church in that city. His apology was written about A. D. 198, or, according to some, 200. It appears to have been addressed to the governors of provinces, and is allowed to be a work of extraordinary eminence, and a master piece of its kind. It is still extant.

6. MARCUS MINUCIUS FELIX flourished towards the end of the reign of Septimius Severus, about A. D. 210. His apology for the Christian religion is written in the form of a dialogue between Cæcilius Natalis, a heathen, and Octavius Januarius, a Christian, in which Minucius sits as judge. “This work,” says Dr. Lardner, “is a monument of the author’s ingenuity, learning, and eloquence; and the conversion of a man of his great natural and acquired abilities to the Christian religion, and his public and courageous defence of it, notwithstanding the many worldly temptations to the contrary, which he must have met with at that time, as they give an advantageous idea of his virtue, so they likewise afford a very agreeable argument in favour of the truth of our religion.” WORKS, vol. ii., p. 367. To the above, who are properly the Christian apologists for the first 200 years, several add Tatian’s book against the Gentiles; Clemens Alexandrinus’ Exhortation to the Gentiles; Origen’s eight books against Celsus; Cyprian Of the Vanity of Idols; Arnobius’ seven books against the Gentiles; the Institutions of Lactantius, and Julius Fermicus Maturnus Of the Errors of Profane Religion. All these works contain much important information, and are well worthy the attention of the studious reader. The principal part of these writings I have analyzed in my Succession of Sacred Literature, and to this they who cannot conveniently consult the originals may refer.

As the word apology generally signifies now an excuse for a fault, or “something spoken rather in extenuation of guilt than to prove innocence,” it is seldom used in its primitive sense; and for some hundreds of years no defence of Christianity has borne this title till that by the late bishop of Llandaff, entitled, An Apology for the BIBLE, in a Series of Letters addressed to THOMAS PAINE. This is a very masterly work, and a complete refutation of Paine’s “Age of Reason,” and of any thing that has yet appeared, or can appear, under the same form. Ever since the days of St. Paul, God has raised up able apologists for the truth of Christianity, when it has been attacked by the most powerful partisans of the kingdom of darkness; and each attack and apology has been a new triumph for the religion of Christ.

Finished correcting for a new edition, Dec. 23, 1831.

Verses 19-22. Salute Prisca — This word is a contraction of the name Priscilla; or, as Estius supposes, Priscilla may be the diminutive of Prisca. Erastus abode at Corinth — When I came from thence, being chamberlain of the city, Romans 16:23. He is likewise mentioned, Acts 19:22, as one who administered to Paul. But Trophimus have I left at Miletum sick — It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, one can hardly imagine that any good and useful man would have been sick and died under their notice; which would have been quite inconsistent with the scheme of Providence. Timothy’s frequent infirmities afford a further argument to the same purpose. Do thy diligence to come before winter — Sailing being then dangerous. Some, comparing Hebrews 13:23 with this text, have concluded that Timothy did come, and was seized at Rome, and confined longer than Paul himself. But it seems much more probable that the epistle to the Hebrews was written during Paul’s first imprisonment, and consequently several years before this. Eubulus greeteth thee, and Pudens — Though these persons, like the other Roman brethren, did not appear with the apostle at his first answer, they did not flee from the city, nor desert him altogether; but visited him in his prison, and desired him to send their salutation to Timothy. Linus is said, by some of the ancients, to have been the first bishop of Rome, after the apostles Paul and Peter. But Theodoret speaks of this only as a tradition. Claudia is said to have been a British lady, whom Paul was the instrument of converting, and that she first carried the gospel into Britain. But of this there is no evidence. According to tradition, the Apostle Peter was now in Rome, and suffered martyrdom at the same time with St. Paul. But seeing Paul says, verse 11, Only Luke is with me, and verse 16, At my first answer no one appeared with me; also, seeing Peter’s salutation was not sent to Timothy, his being in Rome at the time this letter was written may justly be doubted. If he suffered martyrdom along with Paul, as the ancients affirm, he must have come to Rome after Paul wrote his second letter to Timothy. Grace be with you — This being a benediction distinct from the one bestowed on Timothy in the preceding clause, it must have been designed for such of the brethren where Timothy was, as maintained the truth of the gospel in purity.

Ver. 22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. Laconic words, but a prison did not admit of more. They demonstrate, nevertheless, that Paul died in the faith, fully believing that Christ, in the bosom of the Father, was the true God and eternal Life, able to bless and preserve his people.

IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY—SALUTATIONS AND BENEDICTIONS, 1-22.

1. Charge to firmness against errorists, 1-5.

1. This charge has the nature of an oath, by which the imposer assumes to bind his disciple before God by the solemnities and penalties of the final judgment to do certain things which are specified in ver. 2. Therefore—Is to be omitted as a spurious reading; so also at before appearing. Quick and the dead—Both those that live and those deceased. Appearing— Governed as the objective of an oath by understood. I charge thee… before… Christ, by his appearing.