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Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible (1871) |
INTRODUCTION
PLACE OF WRITING.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [BIRKS] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in @2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (@2Ti 4:20), and thence to Nicopolis (@Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (@2Ti 4:19); also that of the household of Onesiphorus, who is stated in @2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of @2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (@1Ti 1:20); and probably "Alexander the coppersmith" (@2Ti 4:14) is the same as the Alexander joined with Hymenæus (@1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (@Ac 19:33,34). The difficulty is, on this supposition, how to account for @2Ti 4:12,20: if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (@Ac 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that @2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.
TIME OF WRITING.--(1) Paul's first imprisonment, described in @Ac 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (@2Ti 1:16-18 2:9 4:6-8,16,17). (2) The visit to Troas (@2Ti 4:13) can hardly have been that mentioned in @Ac 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (@2Ti 4:20), could not have been on the occasion mentioned in @Ac 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (@Ac 21:29). (4) The words (@2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (@Ac 20:2,4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, @Heb 13:23,24, represents the writer (who was probably Paul) as in Italy, and at liberty. So CLEMENT OF ROME [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (@Ro 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called MURATORI'S Canon), also mentions "the journey of Paul from Rome to Spain." See ROUTH [Sacred Fragments, vol. 4, p. 1-12].
His martyrdom is universally said to have occurred in Nero's reign [EUSEBIUS, Ecclesiastical History, 2.22; JEROME, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (@Ac 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (@Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (@2Ti 4:10,11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (@2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (@2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. CLEMENT OF ROME specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (@2Ti 4:16,17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (@2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (@2Ti 4:12; perhaps bearing with him this Epistle).
OBJECT OF THE EPISTLE.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (@2Ti 1:4 4:9,11,21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (@2Ti 2:2-8 4:1-5 1Ti 5:22,23).
PAUL'S DEATH.--DIOYSIUS, bishop of Corinth (quoted in EUSEBIUS [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, CAIUS (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (@Ga 2:9), whereas Rome was a Gentile Church (@Ro 1:13. Moreover, (2) the First Epistle of Peter (@1Pe 1:1 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as JEROME says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in @2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to CAIUS (quoted in EUSEBIUS [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also JEROME, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [OROSIUS, The Seven Books of History against the Pagans, 7.7]. Paul appears, from @Php 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare TACITUS [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [CONYBEARE and HOWSON].
@2Ti 1:1-18. ADDRESS: THANKFUL EXPRESSION OF LOVE AND DESIRE TO SEE HIM: REMEMBRANCE OF HIS FAITH AND THAT OF HIS MOTHER AND GRANDMOTHER. EXHORTATION TO STIR UP THE GIFT OF GOD IN HIM, AND NOT SHRINK FROM AFFLICTION, ENFORCED BY THE CONSIDERATION OF THE FREENESS OF GOD'S GRACE IN OUR GOSPEL CALLING, AND BY THE APOSTLE'S EXAMPLE. THE DEFECTION OF MANY: THE STEADFASTNESS OF ONESIPHORUS.
CHAPTER 1
1. This Epistle is the last testament and swan-like death song of
Paul [BENGEL].
according to the promise of life . . . in Christ--Paul's
apostleship is in order to carry into effect this promise.
Compare "according to the faith . . . in hope of eternal life . . .
promise," &c. (@Tit 1:1,2). This "promise of life in Christ"
(compare @2Ti 1:10 2Ti 2:8) was needed to nerve Timothy to fortitude
amidst trials, and to boldness in undertaking the journey to Rome, which
would be attended with much risk (@2Ti 1:8).
2. my dearly beloved son--In @1Ti 1:2, and @Tit 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son." ALFORD sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him (@2Ti 1:6). But this seems to me not justified by the Greek word agapetos, which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of merely instinctive love. See TRENCH [Greek Synonyms of the New Testament].
3. I thank--Greek, "I feel gratitude to God."
whom I serve from my forefathers--whom I serve (@Ro 1:9)
as did my forefathers. He does not mean to put on the same footing
the Jewish and Christian service of God; but simply to assert his own
conscientious service of God as he had received it from his
progenitors (not Abraham, Isaac, &c., whom he calls "the fathers,"
not "progenitors" as the Greek is here; @Ro 9:5). The memory of
those who had gone before to whom he is about to be gathered, is now, on
the eve of death, pleasant to him; hence also, he calls to mind the
faith of the mother and grandmother of Timothy; as he walks in the faith
of his forefathers (@Ac 23:1 24:14 26:6,7 28:20), so Timothy should
persevere firmly in the faith of his parent and grandparent. Not only
Paul, but the Jews who reject Christ, forsake the faith of their
forefathers, who looked for Christ; when they accept Him, the hearts of
the children shall only be returning to the faith of their forefathers
(@Mal 4:6 Lu 1:17 Ro 11:23,24,28). Probably Paul had, in his recent
defense, dwelt on this topic, namely, that he was, in being a Christian,
only following his hereditary faith.
that . . . I have remembrance of thee--"how unceasing I
make my mention concerning thee" (compare @Phm 1:4). The cause
of Paul's feeling thankful is, not that he remembers Timothy unceasingly
in his prayers, but for what Timothy is in faith (@2Ti 1:5) and
graces; compare @Ro 1:8,9, from which supply the elliptical sentence
thus, "I thank God (for thee, for God is my witness) whom I serve . . .
that (or how) without ceasing I have remembrance (or make mention)
of thee," &c.
night and
day--(See on 1Ti 5:5).
4. desiring--Greek, "with yearning as for one much missed."
mindful of thy tears--not only at our parting (@Ac 20:37), but
also often when under pious feelings.
that I may be filled with joy--to be joined with "desiring to see
thee" (@Ro 1:11,12 15:32).
5. When I call to remembrance--This increased his "desire to see"
Timothy. The oldest manuscripts read, "When I called to
remembrance"; implying that some recent incident (perhaps the contrasted
cowardice of the hypocrite Demas, who forsook him) had reminded him of
the sincerity of Timothy's faith.
faith that is in thee--ALFORD translates, "that was in thee." He
remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.
which--Greek, "such as."
dwelt--"made its dwelling" or abode (@Joh 14:23). The past tense
implies they were now dead.
first--before it dwelt in thee. She was the furthest back of the
progenitors of Timothy whom Paul knew.
mother Eunice--a believing Jewess; but his father was a Greek,
that is, a heathen (@Ac 16:1). The faith of the one parent sanctified
the child (@2Ti 3:15 1Co 7:14). She was probably converted at Paul's
first visit to Lystra (@Ac 14:6). It is an undesigned coincidence,
and so a mark of truth, that in @Ac 16:1 the belief of the mother
alone is mentioned, just as here praise is bestowed on the faith of
the mother, while no notice is taken of the father [PALEY,
Horæ Paulinæ].
and--Greek, "but," that is, notwithstanding appearances
[ALFORD].
persuaded that--it dwells, or it shall dwell "in thee also."
The mention of the faith of his mother and grandmother is designed as an
incentive to stir up his faith.
6. Wherefore--Greek, "For which cause," namely, because thou
hast inherited, didst once possess, and I trust ("am persuaded") still
dost possess, such unfeigned faith [ALFORD].
stir up--literally, "rekindle," "revive the spark of"; the opposite
of "quench" or "extinguish" (@1Th 5:19). Paul does not doubt the
existence of real faith in Timothy, but he desires it to be put into
active exercise. Timothy seems to have become somewhat remiss from being
so long without Paul (@2Ti 2:22).
gift of God--the spiritual grace received for his ministerial
office, either at his original ordination, or at his consecration to the
particular office of superintending the Ephesian Church
(see on 1Ti 4:14), imparting
fearlessness, power, love, and a sound mind (@2Ti 1:7).
by the putting on of my hands--In @1Ti 4:14, it is "with
[not by] the laying on of the hands of the presbytery." The apostle
was chief in the ordination, and to him "BY" is applied. The presbytery
were his assistants; so "with," implying merely accompaniment, is
said of them. Paul was the instrument in Timothy's ordination and
reception of the grace then conferred; the presbyters were the
concurrent participants in the act of ordination; so the Greek, "dia" and "meta." So in ordinations by a bishop in our days, he
does the principal act; they join in laying on hands with him.
7. For, &c.--implying that Timothy needed the exhortation "to stir
up the gift of God in him," being constitutionally "timid": "For God
did not give us (so the Greek, namely, at our ordination or
consecration) the spirit of fear." The spirit which He gave us, was
not the spirit of timidity (literally, "cowardice," which is weakness),
but of "power" (exhibited in a fearless "testimony" for Christ,
@2Ti 1:8). "Power is the invariable accompaniment of the gift of
the Holy Ghost. @Lu 24:49 Ac 1:8; compare @Ac 6:6, "full of
faith and of the Holy Ghost," with @2Ti 1:8, "full of faith and
power." Fear is the result of "the spirit of bondage" (@Ro 8:15).
Fear within exaggerates the causes of fear without. "The spirit
of power" is the spirit of man dwelt in by the Spirit of God imparting
power; this power "casteth out fear" from ourselves, and stimulates
us to try to cast it out of others (@1Jo 4:18).
love--which moves the believer while "speaking the truth" with
power, when giving his testimony for Christ (@2Ti 1:8), at the
same time to do so "in love" (@Eph 4:15).
a sound mind--The Greek, is rather, "the bringing of men to a
sound mind" [WAHL].
BENGEL supports English Version, "a sound
mind," or "sober-mindedness"; a duty to which a young man like Timothy
especially needed to be exhorted (@2Ti 2:22 1Ti 4:12 Tit 2:4,6). So
Paul urges him, in @2Ti 2:4, to give up worldly entanglements, which
as thorns (@Lu 8:14) choke the word. These three gifts are
preferable to any miraculous powers whatever.
8. therefore--seeing that God hath given us such a spirit, not that
of fear.
Be not thou . . . ashamed--I agree with
ELLICOTT, in opposition to
ALFORD, that the Greek subjunctive here, with the negative, implies
action completed at one time, not continued action, which the
present imperative would express; thus implying that Timothy had not decidedly yet evinced such feeling of shame; though I think,
Paul, amidst the desertion of others who once promised fair, and from
being aware of Timothy's constitutional timidity
(see on 2Ti 1:7), felt it necessary to stir him up and guard
him against the possibility of unchristian dereliction of duty as to
bold confession of Christ. Shame (@2Ti 1:8) is the companion of
fear (@2Ti 1:7); if fear be overcome, false shame flees
[BENGEL].
Paul himself (@2Ti 1:12), and Onesiphorus (@2Ti 1:16), were
instances of fearless profession removing false shame. He presents in
contrast sad instances of fear and shame (@2Ti 1:15).
of the testimony of our Lord--of the testimony which thou art
bound to give in the cause of our Lord; he says "our," to connect
Timothy and himself together in the testimony which both should give for
their common Lord. The testimony which Christ gave before Pilate (@1Ti 6:12,13), is an incentive to the believer that he should,
after His Lord's example, witness a good testimony or
confession.
nor of me his prisoner--The cause of God's servants is the cause of
God Himself (@Eph 4:1). Timothy might easily be tempted to be
ashamed of one in prison, especially as not only worldly shame, but
great risk, attended any recognition of Paul the prisoner.
be thou partaker--with me.
of the gospel--rather, as Greek, "for the Gospel," that is,
suffered for the Gospel (@2Ti 2:3-5 Phm 1:13).
according to the power of God--exhibited in having saved and
called us (@2Ti 1:9). God who has done the greater act of power
(that is, saved us), will surely do the less
(carry us safe through afflictions borne for the Gospel).
"Think not that thou hast to
bear these afflictions by thine own power; nay, it is by the power of
God. It was a greater exercise of power than His making the heaven, His
persuading the world to embrace salvation" [CHRYSOSTOM].
9. Who . . . called us--namely, God the Father (@Ga 1:6). The
having "saved us" in His eternal purpose of "grace, given us in Christ
before the world began," precedes his actual "calling" of us in due time
with a call made effective to us by the Holy Spirit; therefore, "saved
us" comes before "called us" (@Ro 8:28-30).
holy calling--the actual call to a life of holiness.
@Heb 3:1, "heavenly calling" [TITTMANN,
Greek Synonyms of the New Testament]; whereas we were sinners
and enemies (@Eph 1:18 4:1). The call comes wholly from God
and claims us wholly for God. "Holy" implies the separation of
believers from the rest of the world unto God.
not according to--not having regard to our works in His election and
calling of grace (@Ro 9:11 Eph 2:8,9).
his own purpose--The origination of salvation was of
His own purpose, flowing from His own goodness, not for works of
ours coming first, but wholly because of His own gratuitous, electing
love [THEODORET and
CALVIN].
grace . . . given us--in His everlasting purpose, regarded as the same
as when actually accomplished in due time.
in Christ--believers being regarded by God as IN HIM, with whom the
Father makes the covenant of salvation (@Eph 1:4 3:11).
before the world began--Greek, "before the times (periods) of
ages"; the enduring ages of which no end is contemplated
(@1Co 2:7 Eph 3:11).
10. But . . . now . . . manifest--in contrast to its concealment
heretofore in the eternal purpose of God "before the world began"
(@2Ti 1:9 Col 1:16 Tit 1:2,3).
appearing--the visible manifestation in the flesh.
abolished death--Greek, "taken away the power from death"
[TITTMANN]. The Greek article before "death" implies that Christ
abolished death, not only in some particular instance, but in its very
essence, being, and idea, as well as in all its aspects and consequences
(@Joh 11:26 Ro 8:2,38 1Co 15:26,55 Heb 2:14). The carrying out of
the abolition of death into full effect is to be at the resurrection
(@Re 20:14). The death of the body meanwhile is but temporary, and
is made no account of by Christ and the apostles.
brought . . . to light--making visible by the Gospel what was before
hidden in God's purpose.
life--of the Spirit, acting first on the soul here, about to act on
the body also at the resurrection.
immortality--Greek, "incorruptibility" of the new life, not
merely of the risen body [ALFORD], (@Ro 8:11).
through--by means of the Gospel, which
brings to light the life and immortality purposed by God from
eternity, but manifested now first to man by Christ, who in His own
resurrection has given the pledge of His people's final triumph over
death through Him. Before the Gospel revelation from God, man, by the
light of nature, under the most favorable circumstances, had but a
glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body
(@Ac 17:18,32). If Christ were not "the life," the dead could never
live; if He were not the resurrection, they could never rise; had He not
the keys of hell and death (@Re 1:18), we could never break through
the bars of death or gates of hell [BISHOP
PEARSON].
11. Whereunto--For the publication of which Gospel.
I am appointed--Greek, "I was appointed."
preacher--Greek, "herald."
teacher of the Gentiles--(@1Ti 2:7). He brings forward his own
example in this verse and @2Ti 1:12, as a pattern for Timothy, as a
public "preacher," an "apostle," or missionary from place to
place, and a "teacher" in private instructing His flock with
patient perseverance.
12. For the which cause--For the Gospel cause of which I was appointed
a preacher (@2Ti 1:10,11).
I also suffer--besides my active work as a missionary.
ELLICOTT
translates, "I suffer even these things"; the sufferings attendant on my
being a prisoner (@2Ti 1:8,15).
I am not ashamed--neither be thou (@2Ti 1:8).
for--Confidence as to the future drives away shame
[BENGEL].
I know--though the world knows Him not (@Joh 10:14 17:25).
whom--I know what a faithful, promise-keeping God He is
(@2Ti 2:13). It is not, I know how I have believed, but, I know
WHOM I have believed; a feeble faith may clasp a strong Saviour.
believed--rather, "trusted"; carrying out the metaphor of a depositor
depositing his pledge with one whom he trusts.
am persuaded--(@Ro 8:38).
he is able--in spite of so many foes around me.
that which I have committed unto him--Greek, "my deposit"; the
body, soul, and spirit, which I have deposited in God's safe keeping
(@1Th 5:23 1Pe 4:19). So Christ Himself in dying (@Lu 23:46).
"God deposits with us His word; we deposit with God our spirit"
[GROTIUS]. There is one deposit (His revelation) committed by God to us,
which we ought to keep (@2Ti 1:13,14) and transmit to others
(@2Ti 2:2); there is another committed by God to us, which we should
commit to His keeping, namely, ourselves and our heavenly portion.
that day--the day of His appearing (@2Ti 1:18 2Ti 4:8).
13. Hold fast the form--rather as Greek, "Have
(that is, keep) a pattern of sound
(Greek, 'healthy') words which thou
hast heard from me, in faith and love." "Keep" suits the reference to a
deposit in the context. The secondary position of the verb in the
Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated "pattern" in
@1Ti 1:16, the only other passage where it occurs. Have such a
pattern drawn from my sound words, in opposition to the
unsound doctrines so current at Ephesus, vividly impressed
(WAHL
translates it "delineation"; the verb implies "to make
a lively and lasting impress") on thy mind.
in faith and love--the element IN which my sound words had place,
and in which thou art to have the vivid impression of them as thy
inwardly delineated pattern, moulding conformably thy outward
profession. So nearly BENGEL explains,
@1Ti 3:9.
14. Translate as Greek, "That goodly deposit keep through the
Holy Ghost," namely, "the sound words which I have committed to thee"
(@2Ti 1:13 2Ti 2:2).
in us--in all believers, not merely in you and me. The indwelling
Spirit enables us to keep from the robbers of the soul the deposit of
His word committed to us by God.
15. all they which are in Asia--Proconsular Asia; "all who are there
now, when they were in Rome (not 'be' or 'are,' but) turned
from me" then; were "ashamed of my chain," in contrast to
ONESIPHORUS;
did not stand with me but forsook me (@2Ti 4:16). It is possible
that the occasion of their turning from him was at his apprehension in
Nicopolis, whither they had escorted him on his way to Rome, but from
which they turned back to Asia. A hint to Timothy, now in Asia, not to
be like them, but to imitate rather ONESIPHORUS, and to come to him
(@2Ti 4:21).
Phygellus and Hermogenes--specified perhaps, as being persons from
whom such pusillanimous conduct could least be expected; or, as being
well known to Timothy, and spoken of before in conversations between him
and Paul, when the latter was in Asia Minor.
16. The Lord give mercy--even as ONESIPHORUS had abounded in works
of mercy.
the house of Onesiphorus--He himself was then absent from Ephesus,
which accounts for the form of expression (@2Ti 4:19). His
household would hardly retain his name after the master was dead, as
BENGEL supposes him to have been. Nowhere has Paul prayers for the dead,
which is fatal to the theory, favored by ALFORD also, that he was dead.
God blesses not only the righteous man himself, but all his household.
my chain--Paul in the second, as in his first imprisonment, was
bound by a chain to the soldier who guarded him.
17. found me--in the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.
18. grant unto him--as well as "unto his house" (@2Ti 1:16).
the Lord--who rewards a kindness done to His disciples as if done to
Himself (@Mt 25:45).
of--from the Lord; "the Lord" is emphatically put instead of
"from Himself," for solemnity and emphasis (@2Th 3:5).
in how many things--"how many acts of ministry he rendered."
unto me--omitted in the oldest manuscripts, so that the "ministered"
may include services rendered to others as well as to Paul.
very well--rather as Greek, "Thou knowest better" (than I can
tell thee, seeing that thou art more of a regular resident at Ephesus).
CHAPTER 2
@2Ti 2:1-26. EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST.
1. Thou therefore--following my example (@2Ti 1:8,12), and that
of ONESIPHORUS
(@2Ti 1:16-18), and shunning that of those who
forsook me (@2Ti 1:15).
my son--Children ought to imitate their father.
be strong--literally, "be invested with power." Have power, and
show thyself to have it; implying an abiding state of power.
in the grace--the element IN
which the believer's strength has
place. Compare @2Ti 1:7, "God hath given us the spirit
of power."
2. among--Greek, "through," that is, with the attestation
(literally, "intervention") of many witnesses, namely, the presbyters
and others present at his ordination or consecration (@1Ti 4:14 6:12).
commit--in trust, as a deposit (@2Ti 1:14).
faithful--the quality most needed by those having a trust committed
to them.
who--Greek, "(persons) such as shall be competent to teach
(them to) others also." Thus the way is prepared for inculcating the
duty of faithful endurance (@2Ti 2:3-13). Thou shouldest consider as
a motive to endurance, that thou hast not only to keep the deposit for
thyself, but to transmit it unimpaired to others, who in their turn
shall fulfil the same office. This is so far from supporting oral
tradition now that it rather teaches how precarious a mode of
preserving revealed truth it was, depending, as it did, on the
trustworthiness of each individual in the chain of succession; and how
thankful we ought to be that God Himself has given
the written Word, which is exempt from such risk.
3. Thou therefore endure hardness--The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [CONYBEARE and HOWSON].
4. "No one while serving as a soldier."
the affairs of (this) life--"the businesses of life"
[ALFORD]; mercantile, or other than military.
him who hath chosen him--the general who at the first enlisted him
as a soldier. Paul himself worked at tent-making (@Ac 18:3). Therefore
what is prohibited here is, not all other save religious occupation, but
the becoming entangled, or over-engrossed therewith.
5. And--"Moreover."
strive for masteries--"strive in the games"
[ALFORD]; namely, the
great national games of Greece.
yet is he not crowned, except--even though he gain the victory.
strive lawfully--observing all the conditions of both the contest
(keeping within the bounds of the course and stript of his clothes) and
the preparation for it, namely, as to self-denying diet, anointing,
exercise, self-restraint, chastity, decorum, &c. (@1Co 9:24-27).
6. must be first partaker--The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. CONYBEARE explains "first," before the idler.
7. Consider the force of the illustrations I have given from the
soldier, the contender in the games, and the husbandmen, as
applying to thyself in thy ministry.
and the Lord give, &c.--The oldest manuscripts read, "for the
Lord will give thee understanding." Thou canst understand my meaning
so as personally to apply it to thyself; for the Lord will give thee
understanding when thou seekest it from Him "in all things." Not
intellectual perception, but personal appropriation of the truths
metaphorically expressed, was what he needed to be given him by the
Lord.
8. Rather as Greek, "Remember Jesus Christ, raised from the
dead." Remember Christ risen, so as to follow Him. As He was raised
after death, so if thou wouldest share His risen "life," thou must now
share His "death" (@2Ti 2:11). The Greek perfect passive
participle, implies a permanent character acquired by Jesus as
the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now
assailed (@2Ti 2:18), and the one best calculated to stimulate
Timothy to steadfastness in sharing Paul's sufferings for the Gospel's
sake (see on 2Ti 2:3).
of the seed of David--The one and only genealogy (as contrasted with
the "endless genealogies," @1Ti 1:4) worth thinking of, for it
proves Jesus to be the Messiah. The absence of the article in the
Greek, and this formula, "of the seed of David" (compare
@Ro 1:3), imply that the words were probably part of a recognized
short oral creed. In His death He assured us of His humanity; by His
resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He
bore sin, on Him, though not in Him.
my gospel--that which I always taught.
9. Wherein--in proclaiming which Gospel.
suffer trouble--literally, "evil." I am a sufferer of evil as though
I were a doer of evil.
bonds--(@2Ti 1:16).
word . . . not bound--Though my person is bound, my tongue and my
pen are not (@2Ti 4:17 Ac 28:31). Or he alludes not merely to
his own proclamation of the Gospel, though in chains, but to the
freedom of its circulation by others, even though his power of
circulating it is now prescribed (@Php 1:18). He also hints to
Timothy that he being free ought to be the more earnest in the service
of it.
10. Therefore--Because of the anxiety I feel that the Gospel should
be extended; that anxiety being implied in @2Ti 2:9.
endure--not merely "I passively suffer," but "I actively and
perseveringly endure," and "am ready to endure patiently all
things."
the elect's sakes--for the sake of the Church: all the members of
Christ's spiritual body (@Col 1:24).
they . . . also--as well as myself: both God's elect not yet converted
and those already so.
salvation . . . glory--not only salvation from wrath, but glory in reigning with Him eternally (@2Ti 2:12). Glory is the full
expansion of salvation (@Ac 2:47 Ro 8:21-24,30 Heb 9:28). So
grace and glory (@Ps 84:12).
11. Greek, "Faithful is the saying."
For--"For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times
at the moment of regeneration, @Ro 6:3,4,8 Col 2:12), we shall also
live with Him." The symmetrical form of "the saying," @2Ti 2:11-13,
and the rhythmical balance of the parallel clauses, makes it likely,
they formed part of a Church hymn
(see on 1Ti 3:16), or accepted
formula, perhaps first uttered by some of the Christian "prophets" in
the public assembly (@1Co 14:26). The phrase "faithful is the
saying," which seems to have been the usual formula (compare
@1Ti 1:15 3:1 4:9 Tit 3:8) in such cases, favors this.
12. suffer--rather, as the Greek is the same as in @2Ti 2:10,
"If we endure (with Him)" (@Ro 8:17).
reign with him--The peculiar privilege of the elect Church now
suffering with Christ, then to reign with Him
(see on 1Co 6:2). Reigning is something more than mere
salvation (@Ro 5:17 Re 3:21 5:10 20:4,5).
deny--with the mouth. As "believe" with the heart follows, @2Ti 2:12. Compare the opposite, "confess with thy mouth" and
"believe in thine heart" (@Ro 10:9,10).
he also will deny us--(@Mt 10:33).
13. believe not--"If we are unbelievers (literally, 'unfaithful'), He remains faithful" (@De 7:9,10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (@Ro 3:3). Three things are impossible to God, to die, to lie, and to be deceived [AUGUSTINE, The Creed, 1.1], (@Heb 6:18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.
14. them--those over whom thou dost preside (@Tit 3:1).
charging--Greek, "testifying continually": "adjuring them."
before the Lord--(@1Ti 5:21).
that they strive not about words--rather, "strive with words": "not
to have a (mere) war of words" (@2Ti 2:23,24 1Ti 6:4) where the
most vital matters are at stake (@2Ti 2:17,18 Ac 18:15). The oldest
manuscripts put a stop at "charging them before the Lord" (which clause
is thus connected with "put them in remembrance") and read the
imperative, "Strive not thou in words," &c.
to no profit--not qualifying "words"; but Greek neuter, in
apposition with "strive in words," "(a thing tending) to no profit,"
literally, "profitable for nothing"; the opposite of "meet for the
master's use" (@2Ti 2:21).
to the subverting--sure to subvert (overturn) the hearers: the
opposite of "edifying" (building up) (@2Co 13:10).
15. Study--Greek, "Be earnest," or "diligent."
to show--Greek, "present," as in @Ro 12:1.
thyself--as distinguished from those whom Timothy was to charge
(@2Ti 2:14).
approved--tested by trial: opposed to "reprobate" (@Tit 1:16).
workman--alluding to @Mt 20:1, &c.
not to be ashamed--by his work not being "approved" (@Php 1:20).
Contrast "deceitful workers" (@2Co 11:13).
rightly dividing--"rightly handling" [Vulgate]; "rightly
administering" [ALFORD]; literally, cutting "straight" or "right": the
metaphor being from a father or a steward (@1Co 4:1) cutting and
distributing bread among his children [VITRINGA and
CALVIN],
(@Lu 12:42). The Septuagint, @Pr 3:6 11:5, use it of "making
one's way": so BENGEL here takes Paul to mean that Timothy may
make ready a straight way for "the word of truth," and may himself
walk straight forward according to this line, turning neither to the
right nor to the left, "teaching no other doctrine" (@1Ti 1:3). The
same image of a way appears in the Greek for "increase"
(see on 2Ti 2:16). The opposite to "rightly handling," or
"dispensing," is, @2Co 2:17, "corrupt the word of God."
truth--Greek, "the truth" (compare
@2Ti 2:18).
16. shun--literally, "stand above," separate from, and superior to.
vain--opposed to "the truth" (@2Ti 2:15).
babblings--with loud voice: opposed to the temperate "word"
(@Tit 3:9).
increase--Greek, advance"; literally, "strike forward": an image
from pioneers cutting away all obstacles before an advancing
army. They pretend progress; the only kind of progress they make
is to a greater pitch of impiety.
more ungodliness--Greek, "a greater degree of impiety."
17. will eat--literally, "will have pasture." The consuming progress
of mortification is the image. They pretend to give rich spiritual
pasture to their disciples: the only pasture is that of a
spiritual cancer feeding on their vitals.
canker--a "cancer" or "gangrene."
Hymenaeus--(See on 1Ti 1:20). After his excommunication he
seems to have been readmitted into the Church and again to have troubled
it.
18. erred--Greek, "missed the aim" (see @1Ti 6:21).
is past already--has already taken place. The beginnings of the
subsequent Gnostic heresy already existed. They "wrested" (@2Pe 3:16)
Paul's own words (@Ro 6:4 Eph 2:6 Col 2:12) "to their own destruction,"
as though the resurrection was merely the spiritual raising of souls
from the death of sin. Compare @1Co 15:12, where he shows all our
hopes of future glory rest on the literal reality of the resurrection.
To believe it past (as the Seleucians or Hermians did, according to
AUGUSTINE [Epistles, 119.55, To Januarius, 4]), is to deny it in
its true sense.
overthrow--trying to subvert "the foundation" on which alone faith
can rest secure (@2Ti 2:19; compare @Tit 1:11).
19. Nevertheless--Notwithstanding the subversion of their faith,
"the firm foundation of God standeth" fast (so the Greek ought
to be translated). The "foundation" here is "the Church"
[ALFORD], "the
ground" or basement support "of the truth" (@1Ti 3:15), Christ
Himself being the ultimate "foundation" (@1Co 3:11). In the
steadfast standing of the Church there is involved the steadfast
certainty of the doctrine in question (@2Ti 2:18). Thus the
"house" (@2Ti 2:20) answers to the "foundation"; it is made up of
the elect whom "the Lord knoweth" (acknowledgeth, recognizes,
@Ps 1:6 Mt 7:23 Joh 10:14 1Co 8:3) as "His," and who persevere to
the end, though others "err concerning the faith"
(@Mt 24:24 Joh 10:28 Ro 8:38,39 1Jo 2:19).
BENGEL takes "the
foundation" to be the immovable faithfulness of God (to His promises
to His elect [CALVIN]). This contrasts well with the
erring from the faith on the part of the reprobate, @2Ti 2:18.
Though they deny the faith, God abates not His faithfulness (compare @2Ti 2:13).
having--seeing that it has [ELLICOTT].
seal--"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (@Re 21:14)
[ALFORD]. This will agree with the view that "the foundation" is
the Church (@Eph 2:20). If it be taken God's
immovable faithfulness, the "seal" will be regarded as attached to
His covenant promise, with the inscription or legend, on one side of its
round surface, "The Lord knoweth (it is 'knew' in the Septuagint, @Nu 16:5, to which Paul here alludes, altering it for his purpose by
the Spirit) them that are His"; on the observe side, "Let every one that
nameth (as his Lord, @Ps 20:7, or preacheth in His name,
@Jer 20:9) Christ."
depart--Greek, "stand aloof."
from iniquity--(@Isa 52:11). In both clauses there may be an
allusion to @Nu 16:5,26, Septuagint. God's part and man's part
are marked out. God chooseth and knoweth His elect; our part is to
believe, and by the Spirit depart from all iniquity, an unequivocal
proof of our being the Lord's (compare @De 29:29 Lu 13:23-27). St.
Lucian when asked by his persecutors, "Of what country art thou?"
replied, "I am a Christian." "What is your occupation? . . . I am a
Christian." "Of what family? . . . I am a Christian."
[CHRYSOSTOM,
Orations, 75]. He cannot be honored with the name Christian, who
dishonors by iniquity, Christ, the Author of the name. Blandina's
refreshment amidst her tortures was to say, "I am a Christian, and
with us Christians no evil is done" [EUSEBIUS,
Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon
to be followed by indulgence in iniquity. It was so with the false
teachers (@2Ti 3:2-8,13).
20. in a great house--that is, the visible professing Christian
Church (@1Ti 3:15). Paul is speaking, not of those without, but of
the [visible] family of God
[CALVIN]. So the parable of the sweep-net
(@Mt 13:47-49) gathering together of every kind, good and bad: as
the good and bad cannot be distinguished while under the waves, but only
when brought to shore, so believers and unbelievers continue in the same
Church, until the judgment makes the everlasting distinction. "The ark
of Noah is a type of the Church; as in the former there were together
the leopard and the kid, the wolf and the lamb; so in the latter, the
righteous and sinners, vessels of gold and silver, with vessels of wood
and earth" [JEROME, Dialogue against the Luciferians, 302] (compare
@Mt 20:16).
vessels of gold . . . silver--precious and able to endure fire.
of wood and earth--worthless, fragile, and soon burnt
(@1Co 3:12-15 15:47).
some . . . some--the former . . . the latter.
to dishonour--(@Pr 16:4 Ro 9:17-23).
21. If a man . . . purge himself from these--The Greek expresses
"If one (for example, thou, Timothy) purify himself (so as to separate)
from among these" (vessels unto dishonor).
sanctified--set apart as wholly consecrated to the Lord.
and meet--Some oldest manuscripts omit "and."
the master's--the Lord's. Paul himself was such a vessel: once one
among those of earth, but afterwards he became by grace one of gold.
prepared unto every good work--(@2Ti 3:17 Tit 3:1).
Contrast @Tit 1:16.
22. Flee--There are many lusts from which our greatest safety is in
flight (@Ge 39:12). Avoid occasions of sin. From the abstemious
character of Timothy (@1Ti 5:23) it is likely that not animal
indulgences, but the impetuosity, rash self-confidence, hastiness,
strife, and vainglory of young men (@1Jo 2:14-16), are what he is here warned against: though the Spirit probably intended the warning
to include both in its application to the Church in general.
also--Greek, "But"; in contrast to "every good work,"
@2Ti 2:21.
youthful--Timothy was a youth (@1Ti 4:12).
righteousness--the opposite of "iniquity," that is, unrighteousness
(@2Ti 2:19; compare @1Ti 6:11).
peace, with, &c.--rather, put no comma, "peace with them that
call on the Lord out of a pure heart" (@1Ti 1:5 Eph 6:5 Col 3:22).
We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they
alone who call on the Lord sincerely (as contrasted with the false
teachers who had only the form of godliness, @2Ti 3:5,8 Tit 1:15,16)
have this community [THEODORET]. (@Ro 12:18).
23. (@Tit 3:9.)
unlearned--Greek, "undisciplined"; not tending to promote the
discipline of faith and morals (@Pr 5:23). "Uninstructive"; in
contrast with "instructing" (@2Ti 2:25), and "wise unto salvation"
(@2Ti 3:15).
avoid--"decline."
24. not strive--"The servant of the Lord" must imitate his master in
not striving contentiously, though uncompromising in earnestly
contending for the faith (@Jude 1:3 Mt 12:19).
gentle unto all men--"patient" (Greek, "patient in bearing
wrongs") in respect to adversaries. He is to be gentle so that he
may occasion no evils; patient so that he may endure evils.
apt to teach--implying not only solid teaching and ease in teaching,
but patience and assiduity in it [BENGEL].
25. instructing--Greek, "disciplining,"
instructing with correction, which those who deal in
"uninstructive" or "undisciplined questions" need
(see on 2Ti 2:23;
1Ti 1:20).
those that oppose themselves--Greek, "oppositely affected";
those of a different opinion.
if . . . peradventure--Greek, "if at any time."
repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth"
(@1Ti 2:4), their minds being corrupted (@2Ti 3:8), and their
lives immoral. The cause of the spiritual ignorance which prompts such
"questions" is moral, having its seat in the will, not in the
intellect (@Joh 7:17). Therefore repentance is their first need.
That, not man, but God alone can "give" (@Ac 5:31).
26. recover themselves--Greek, "awake to soberness," namely from
the spiritual intoxication whereby they have fallen into the snare of
the devil.
the snare--(@Eph 6:11, "the wiles of the devil":
@1Ti 3:7 6:9).
taken captive by him at his will--so as to follow the will of
"THAT" (the Greek emphatically marks Satan thus) foe. However,
different Greek pronouns stand for "him" and "his"; and the
Greek for "taken captive" means not "captured for destruction,"
but "for being saved alive," as in @Lu 5:10, "Thou shalt catch
men to save them unto life"; also there is no article before the
Greek participle, which the English Version "who are taken
captive," would require. Therefore, translate, "That they may
awake . . . taken as saved (and willing) captives by him
(the servant of the Lord, @2Ti 2:24), so as to follow the will of
HIM (the Lord,
@2Ti 2:24, or "God," @2Ti 2:25)." There are here two evils, the
"snare" and sleep, from which they are delivered: and two goods to
which they are translated, awaking and deliverance. Instead of
Satan's thrall comes the free and willing captivity of obedience to Christ (@2Co 10:5). It is God who goes before,
giving repentance (@2Ti 2:25); then the work of His servant
following is sure to be crowned with success, leading the convert
henceforth to "live to the will of God" (@Ac 22:14 1Pe 4:2).
CHAPTER 3
@2Ti 3:1-17. COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE.
1. also--Greek, "but."
last days--preceding Christ's second coming (@2Pe 3:3 Jude 1:18).
"The latter times," @1Ti 4:1, refer to a period not so remote as
"the last days," namely, the long days of papal and Greek
anti-Christianity.
perilous--literally, "difficult times," in which it is difficult
to know what is to be done: "grievous times."
shall come--Greek, "shall be imminent"; "shall come unexpectedly"
[BENGEL].
2. men--in the professing Church. Compare the catalogue, @Ro 1:29,
&c., where much the same sins are attributed to heathen men; it shall
be a relapse into virtual heathendom, with all its beast-like
propensities, whence the symbol of it is "a beast" (@Re 13:1,11,12,
&c. @Re 17:3,8,11).
covetous--Translate, "money-loving," a distinct Greek word from
that for "covetous"
(see on Col 3:5). The
cognate Greek substantive (@1Ti 6:10) is so
translated, "the love of money is a (Greek, not 'the')
root of all evil."
boasters--empty boasters
[ALFORD]; boasting of having what they have not.
proud--overweening: literally, showing themselves above their
fellows.
blasphemous--rather, "evil-speakers," revilers.
disobedient to parents--The character of the times is even to be
gathered especially from the manners of the young [BENGEL].
unthankful--The obligation to gratitude is next to that of
obedience to parents.
unholy--irreligious [ALFORD];
inobservant of the offices of piety.
3. truce-breakers--rather as the Greek is translated in
@Ro 1:31, "implacable."
false accusers--slanderers (@1Ti 3:11 Tit 2:3).
incontinent, fierce--at once both soft and hard: incontinently
indulging themselves, and inhuman to others.
despisers, &c.--"no lovers of good"
[ALFORD]; the opposite of "a
lover of good" (@Tit 1:8).
4. heady--precipitate in action and in passion.
high-minded--literally, "puffed up" with pride, as with smoke
blinding them.
lovers of pleasure . . . God--Love of pleasure
destroys the love and sense of God.
5. form--outward semblance.
godliness--piety.
denying--rather as Greek, "having denied," that is, renounced.
the power--the living, regenerating, sanctifying influence of it.
turn away--implying that some of such characters, forerunners of the
last days, were already in the Church.
6. of this sort--Greek, "of these," such as were described
(@2Ti 3:5).
creep into--stealthily.
laden with sins--(@Isa 1:4); applying to the "silly women" whose
consciences are burdened with sins, and so are a ready prey to the false
teachers who promise ease of conscience if they will follow them. A bad
conscience leads easily to shipwreck of faith (@1Ti 1:19).
divers lusts--not only animal lusts, but passion for change in
doctrine and manner of teaching; the running after fashionable men and
fashionable tenets, drawing them in the most opposite directions
[ALFORD].
7. Ever learning--some new point, for mere curiosity, to the
disparagement of what they seemed to know before.
the knowledge--Greek, "the perfect knowledge"; the only
safeguard against further novelties. Gnosticism laid hold especially of
the female sex [ESTIUS, 1.13.3]: so Roman Jesuitism.
8. Now--Greek, "But"; it is no wonder there should be now such
opponents to the truth, for their prototypes existed in ancient times
[ALFORD].
Jannes . . . Jambres--traditional names of the Egyptian magicians who
resisted Moses (@Ex 7:11,22), derived from "the unwritten teaching
of the Jews" [THEODORET]. In a point so immaterial as the names, where
Scripture had not recorded them, Paul takes the names which general
opinion had assigned the magicians. EUSEBIUS
[Preparation of the Gospel], quotes from NUMENIUS, "Jannes and
Jambres were sacred scribes (a lower order of priests in Egypt)
skilled in magic." HILLER interprets "Jannes" from the Abyssinian
language a trickster, and "Jambres" a juggler" (@Ac 13:8).
resist--"withstand," as before. They did so by trying to rival
Moses' miracles. So the false teachers shall exhibit lying wonders in
the last days (@Mt 24:24 2Th 2:9 Re 13:14,15).
reprobate--incapable of testing the truth (@Ro 1:28)
[BENGEL].
ALFORD takes passively, "not abiding the test"; rejected on being tested
(@Jer 6:30).
9. they shall proceed no further--Though for a time (@2Ti 2:16) "they shall advance or proceed
(English Version, 'increase') unto more ungodliness," yet there is a
final limit beyond which they shall not be able to "proceed further"
(@Job 38:11 Re 11:7,11). They themselves shall "wax worse and worse"
(@2Ti 3:13), but they shall at last be for ever prevented from
seducing others. "Often malice proceeds deeper down, when it cannot
extend itself" [BENGEL].
their folly--literally, "dementation": wise though they think
themselves.
shall be manifest--Greek, "shall be brought forth from
concealment into open day" [BENGEL], (@1Co 4:5).
as theirs . . . was--as that of those magicians was, when not only
could they no longer try to rival Moses in sending boils, but the boils
fell upon themselves: so as to the lice (@Ex 8:18 9:11).
10. fully known--literally, "fully followed up" and traced; namely,
with a view to following me as thy pattern, so far as I follow Christ;
the same Greek as in @Lu 1:3,
"having had perfect understanding of all things." His pious mother
Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion
of Paul at the time of the apostle's persecutions in Antioch, Iconium,
and Lystra (@Ac 13:50 14:5,19), but is first mentioned as such
@Ac 16:1-3. However, he was "a disciple" already, when introduced to
us in @Ac 16:1-3; and as Paul calls him "my own son in the faith,"
he must have been converted by the apostle previously; perhaps in the
visit to those parts three years before. Hence arose Timothy's knowledge
of Paul's persecutions, which were the common talk of the churches in
those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the
history and the Epistle, indicating genuineness [PALEY,
Horæ Paulinæ]. A forger of Epistles from the Acts would never
allude to Timothy's knowledge of persecutions, when that knowledge
is not expressly mentioned in the history, but is only arrived at by
indirect inference; also the omission of Derbe here, in the Epistle,
is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly
mentioned together. The reason why he mentions his persecutions before
Timothy became his companion, and not those subsequent, was because
Timothy was familiar with the latter as an eye-witness and Paul needed
not to remind him of them, but the former Timothy had traced up by
seeking the information from others, especially as the date and scene of
them was the date and scene of his own conversion.
doctrine--"teaching."
manner of life--"conduct," "behavior."
purpose--The Greek is elsewhere usually used of God's "purpose." But here, as in @Ac 11:23, of Paul's determined "purpose
of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function. and in every action is, not my selfish gain,
but the glory of God in Christ.
long-suffering--towards my adversaries, and the false teachers;
towards brethren in bearing their infirmities; towards the unconverted,
and the lapsed when penitent
(@2Ti 4:2 2Co 6:6 Ga 5:22 Eph 4:2 Col 3:12).
charity--love to all men.
patience--"endurance"; patient continuance in well-doing amidst
adversities (@2Ti 3:11 Ro 2:7).
11. afflictions--"sufferings."
which--Greek, "such as."
in Antioch--of Pisidia (@Ac 13:14,50,51).
Iconium--(@Ac 14:1-5).
Lystra--(@Ac 14:6,19).
what--How grievous.
out of . . . all . . . Lord delivered me--(@2Ti 4:17 Ps 34:17 2Co 1:10). An encouragement to Timothy not to
fear persecutions.
12. Yea, and--an additional consideration for Timothy: if he
wishes to live godly in Christ, he must make up his mind to
encounter persecution.
that will, &c.--Greek, "all whose will is to live," &c. So
far should persecution be from being a stumbling-block to Timothy, he
should consider it a mark of the pious. So the same Greek is used
of the same thing, @Lu 14:28,33, "intending (Greek, 'wishing')
to build a tower . . . counteth the cost."
live godly in Christ--(@Ga 2:20 Php 1:21). There is no godliness
(Greek, "piously") or piety out of Christ. The world easily puts
up with the mask of a religion which depends on itself, but the piety
which derives its vigor directly from Christ is as odious to modern
Christians as it was to the ancient Jews [BENGEL].
shall suffer persecution--and will not decline it (@Ga 5:11).
BISHOP
PEARSON proves the divine origination of Christianity from its
success being inexplicable on the supposition of its being of human
origin. The nature of its doctrine was no way likely to command
success: (1) it condemns all other religions, some established for ages;
(2) it enjoins precepts ungrateful to flesh and blood, the mortifying of
the flesh, the love of enemies, and the bearing of the cross; (3) it
enforces these seemingly unreasonable precepts by promises seemingly
incredible; not good things such as afford complacency to our senses,
but such as cannot be obtained till after this life, and presuppose what
then seemed impossible, the resurrection; (4) it predicts to its
followers what would seem sure to keep most of the world from embracing
it, persecutions.
13. Reason why persecutions must be expected, and these becoming
worse and worse as the end approaches. The breach between light and
darkness, so far from being healed, shall be widened [ALFORD].
evil men--in contrast to the "godly" (@2Ti 3:12).
seducers--literally, "conjurers." Magical arts prevailed at Ephesus
(@Ac 19:19), and had been renounced by many Ephesians on embracing
Christianity: but now when Paul was writing to Ephesus, symptoms of a
return to conjuring tricks appeared: an undesigned coincidence
[BURTON]. Probably sorcery will characterize the final apostasy
(@Re 13:15 18:23 22:15).
wax worse--literally, "advance in the direction of worse"
(see on 2Ti 3:9). Not contradictory to that verse:there the
diffusion of the evil was spoken of; here its intensity
[ALFORD].
deceiving, and being deceived--He who has once begun to deceive
others, is the less easily able to recover himself from error, and the
more easily embraces in turn the errors of others [BENGEL].
14. But . . . thou--Whatever they may do. Resuming the thread begun
at @2Ti 3:10.
learned--from me and thy mother and grandmother (@2Ti 1:5 2:2).
assured of--from Scripture (@2Ti 3:15).
of whom--plural, not singular, in the oldest manuscripts, "from what
teachers." Not only from me, but from Lois and Eunice.
15. from a child--literally, "from an infant." The tender age of the
first dawn of reason is that wherein the most lasting impressions of
faith may be made.
holy scriptures--The Old Testament taught by his Jewish mother.
An undesigned coincidence with @2Ti 1:5 Ac 16:1-3.
able--in themselves: though through men's own fault they often do
not in fact make men savingly alive.
wise unto salvation--that is, wise unto the attainment of
salvation. Contrast "folly" (@2Ti 3:9). Wise also in extending
it to others.
through faith--as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends.
He who has not faith, has not wisdom or salvation.
which is in--that is, rests on Christ Jesus.
16. All scripture--Greek, "Every Scripture," that is, Scripture
in its every part. However, English Version is sustained, though the
Greek article be wanting, by the technical use of the term
"Scripture" being so well known as not to need the article (compare
Greek, @Eph 3:15 2:21). The Greek is never used of
writings in general, but only of the sacred Scriptures. The
position of the two Greek adjectives closely united by "and,"
forbids our taking the one as an epithet, the other as predicated and
translated as ALFORD and
ELLICOTT. "Every Scripture given by inspiration
of God is also profitable." Vulgate and the best manuscripts,
favor English Version. Clearly the adjectives are so closely
connected that as surely as one is a predicate, the other must be so
too. ALFORD admits his translation to be harsh, though legitimate. It
is better with English Version to take it in a construction
legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books
were written when Paul wrote this his latest Epistle: so he includes in
the clause "All Scripture is God-inspired," not only the
Old Testament, in which alone Timothy was taught when a child
(@2Ti 3:15), but the New Testament books according as they were
recognized in the churches which had men gifted with "discerning of
spirits," and so able to distinguish really inspired utterances,
persons, and so their writings from spurious. Paul means, "All Scripture
is God-inspired and therefore useful"; because we see no utility
in any words or portion of it, it does not follow it is not
God-inspired. It is useful, because God-inspired; not
God-inspired, because useful. One reason for the article not being
before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy
Scriptures" (@2Ti 3:15) of the Old Testament, whereas here the
assertion is more general: "all Scripture" (compare Greek, @2Pe 1:20). The translation, "all Scripture that is God-inspired is
also useful," would imply that there is some Scripture which is not
God-inspired. But this would exclude the appropriated sense of the word
"Scripture"; and who would need to be told that "all divine Scripture is
useful ('profitable')?" @Heb 4:13 would, in
ALFORD'S view, have
to be rendered, "All naked things are also open to the eyes of Him,"
&c.: so also @1Ti 4:4, which would be absurd
[TREGELLES,
Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well
defines inspiration, "An extraordinary divine agency upon teachers
while giving instruction, whether oral or written, by which they were
taught how and what they should speak or write" (compare
@2Sa 23:1 Ac 4:25 2Pe 1:21). The inspiration gives the divine
sanction to all the words of Scripture, though those words be the
utterances of the individual writer, and only in special cases
revealed directly by God (@1Co 2:13). Inspiration is here
predicated of the writings, "all Scripture," not of the persons.
The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has
done it, and that all the sacred writings are every where inspired,
though not all alike matter of special revelation: and that even
the very words are stamped with divine sanction, as Jesus used them
(for example in the temptation and @Joh 10:34,35), for deciding all
questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not
even always know the full significancy of their own God-inspired words
(@1Pe 1:10,11,12). Verbal inspiration does not mean mechanical
dictation, but all "Scripture is (so) inspired by God," that everything
in it, its narratives, prophecies, citations, the whole--ideas,
phrases, and words--are such as He saw fit to be there. The
present condition of the text is no ground for concluding against the
original text being inspired, but is a reason why we should use all
critical diligence to restore the original inspired text. Again,
inspiration may be accompanied by revelation or not, but it is as much
needed for writing known doctrines or facts authoritatively, as for
communicating new truths [TREGELLES]. The omission here of the
substantive verb is,' I think, designed to mark that, not only the
Scripture then existing, but what was
still to be written till the canon should be completed, is included
as God-inspired. The Old Testament law was the schoolmaster to bring
us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being
appropriated to a knowledge of the relations between the Old and New
Testaments, and opposed to the pretended wisdom of the false
teachers (@1Ti 1:7,8).
doctrine--Greek, "teaching," that is,
teaching the ignorant dogmatic truths which they cannot otherwise
know. He so uses the Old Testament, @Ro 1:17.
reproof--"refutation," convicting the erring of their error.
Including polemical divinity. As an example of this use of the Old
Testament, compare @Ga 3:6,13,16. "Doctrine and reproof"
comprehend the speculative parts of divinity. Next follow the
practical: Scripture is profitable for: (1) correction
(Greek, "setting one right"; compare an example,
@1Co 10:1-10) and instruction
(Greek, "disciplining," as a father does his child,
see on 2Ti 2:25;
@Eph 6:4 Heb 12:5,11, or "training" by instruction, warning,
example, kindnesses, promises, and chastisements; compare an example,
@1Co 5:13). Thus the whole science of theology is complete in
Scripture. Since Paul is speaking of Scripture in general and in the
notion of it, the only general reason why, in order to
perfecting the godly (@2Ti 3:17), it should extend to
every department of revealed truth, must be that it was intended to
be the complete and sufficient rule in all things touching
perfection. See Article VI, Common Prayer Book.
in--Greek, "instruction which is in righteousness," as
contrasted with the "instruction" in worldly rudiments (@Col 2:20,22).
17. man of
God--(See on 1Ti 6:11).
perfect, throughly furnished--Greek, "thoroughly perfected," and
so "perfect." The man of God is perfectly accoutred out of Scripture for
his work, whether he be a minister (compare @2Ti 4:2 with
@2Ti 3:16) or a spiritual layman. No oral tradition is needed to be
added.
CHAPTER 4
@2Ti 4:1-22. SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION.
1. charge--Greek, "adjure."
therefore--omitted in the oldest manuscripts.
the Lord Jesus Christ--The oldest manuscripts read simply,
"Christ Jesus."
shall judge--His commission from God is mentioned, @Ac 10:42;
his resolution to do so, @1Pe 4:5; the execution of his commission,
here.
at his appearing--The oldest manuscripts read, "and" for "at"; then
translate, "(I charge thee before God . . . ) and by His
appearing."
and his kingdom--to be set at His appearing, when we hope to reign
with Him. His kingdom is real now, but not visible. It shall then be
both real and visible (@Lu 22:18,30 Re 1:7 11:15 19:6). Now he reigns in the midst of His enemies expecting till they shall be
overthrown (@Ps 110:2 Heb 10:13). Then He shall reign with His
adversaries prostrate.
2. Preach--literally, "proclaim as a herald." The term for the
discourses in the synagogue was daraschoth; the corresponding
Greek term (implying dialectial style, dialogue, and discussion,
@Ac 17:2,18 18:4,19) is applied in Acts to discourses in the
Christian Church. JUSTIN
MARTYR [Apology, 2], describes the order of
public worship, "On Sunday all meet and the writings of the apostles and
prophets are read; then the president delivers a discourse; after this
all stand up and pray; then there is offered bread and wine and water;
the president likewise prays and gives thanks, and the people solemnly
assent, saying, Amen." The bishops and presbyters had the right and duty
to preach, but they sometimes called on deacons, and even laymen, to
preach. EUSEBIUS
[Ecclesiastical History, 6.19]; in this the Church
imitated the synagogue (@Lu 4:17-22 Ac 13:15,16).
be instant--that is, urgent, earnest, in the whole work
of the ministry.
in season, out of season--that is, at all seasons; whether they
regard your speaking as seasonable or unseasonable. "Just as the
fountains, though none may draw from them, still flow on; and the
rivers, though none drink of them, still run; so must we do all on our
part in speaking, though none give heed to us" [CHRYSOSTOM,
Homily, 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is
included also the idea of times whether seasonable or unseasonable
to Timothy himself; not merely when convenient, but when inconvenient
to thee, night as well as day (@Ac 20:31), in danger as well as in
safety, in prison and when doomed to death as well as when at large, not
only in church, but everywhere and on all occasions, whenever and
wherever the Lord's work requires it.
reprove--"convict," "confute."
with, &c.--Greek, "IN
(the element in which the exhortation ought to have place)
all long-suffering (@2Ti 2:24,25 3:10) and
teaching"; compare @2Ti 2:24, "apt to teach." The Greek for
"doctrine" here is didache, but in @2Ti 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is
communicated [TITTMANN].
3. they--professing Christians.
sound doctrine--Greek, "the sound
(see on 1Ti 1:10)
doctrine (didascalias)" or "teaching," namely, of the Gospel.
Presently follows the concrete, "teachers."
after their own lusts--Instead of regarding the will of God they
dislike being interrupted in their lusts by true teachers.
heap--one on another: an indiscriminate mass of false teachers.
Variety delights itching ears. "He who despises sound teaching, leaves
sound teachers; they seek instructors like themselves"
[BENGEL]. It is
the corruption of the people in the first instance, that creates
priestcraft (@Ex 32:1).
to themselves--such as will suit their depraved tastes;
populus vult decipi, et decipiatur--"the people wish to be deceived,
so let them be deceived." "Like priest, like people"
(@1Ki 12:31 Ho 4:9).
itching--like to hear teachers who give them mere pleasure
(@Ac 17:19-21), and do not offend by truths grating to their ears.
They, as it were, tickle with pleasure the levity of the multitude
[CICERO], who come as to a theater to hear what will delight their ears,
not to learn [SENECA, Epistles, 10.8] what will do them good. "Itch
in the ear is as bad in any other part of the body, and perhaps worse"
[SOUTH].
4. The ear brooks not what is opposed to the man's lusts.
turned--Greek, "turned aside" (@1Ti 1:6). It is a righteous
retribution, that when men turn away from the truth, they should be
turned to fables (@Jer 2:19).
fables--(@1Ti 1:4).
5. I am no longer here to withstand these things; be thou a worthy
successor of me, no longer depending on me for counsel, but thine own
master, and swimming without the corks [CALVIN]; follow my steps,
inherit their result, and the honor of their end [ALFORD].
watch thou--literally, "with the wakefulness of one sober."
in all things--on all occasions and under all circumstances
(@Tit 2:7).
endure affliction--suffer hardships [ALFORD].
evangelist--a missionary bishop preacher, and teacher.
make full proof of--fulfil in all its requirements, leaving nothing
undone (@Ac 12:25 Ro 15:19 Col 4:17).
6. Greek, "For I am already being offered"; literally, as a
libation; appropriate to the shedding of his blood. Every
sacrifice began with an initiatory libation on the victim's head
(compare Note,
see on Php 2:17). A motive to stimulate
Timothy to faithfulness--the departure and final blessedness of Paul;
it is the end that crowns the work [BENGEL]. As the time of his
departure was indicated to Peter, so to Paul (@2Pe 1:14).
my departure--literally, "loosing anchor"
(see on Php 1:23).
Dissolution.
7. "I have striven the good strife"; the Greek is not restricted
to a fight, but includes any competitive contest, for example,
that of the racecourse (@1Ti 6:12
[ALFORD]; @1Co 9:24, &c.
@Heb 12:1,2).
kept the faith--the Christian faith committed to me as a believer
and an apostle (compare @2Ti 1:14 Re 2:10 3:10).
8. a crown--rather as Greek, "the crown." The "henceforth"
marks the decisive moment; he looks to his state in a threefold aspect:
(1) The past "I have fought"; (2) The immediate present; "there is laid
up for me." (3) The future "the Lord will give in that day"
[BENGEL].
crown--a crown, or garland, used to be bestowed at the Greek national
games on the successful competitor in wrestling, running, &c.
(compare @1Pe 5:4 Re 2:10).
of righteousness--The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the
righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (@Re 22:11). Compare
@Ex 39:30. A man is justified gratuitously by the merits of Christ
through faith; and when he is so justified God accepts his works and
honors them with a reward which is not their due, but is given of grace.
"So great is God's goodness to men that He wills that their works should
be merits, though they are merely His own gifts" [POPE
CELESTINE I.,
Epistles, 12].
give--Greek, "shall award" in righteous requital as "Judge"
(@Ac 17:31 2Co 5:10 2Th 1:6,7).
in that day--not until His appearing (@2Ti 1:12). The partakers
of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of
praise. The favorable sentence passed on the "brethren" of the Judge,
who sit with Him on His throne, is in @Mt 25:40, taken for granted
as already awarded, when that affecting those who benefited them is
being passed [BENGEL]. The former, the elect Church who reign with
Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who
condemned Paul.
me--individual appropriation. Greek, "not only to me."
them that love--Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith
(compare @Heb 9:28). Compare the sad contrast, @2Ti 4:10,
"having loved this present world."
9. (@2Ti 4:21 2Ti 1:4,8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.
10. Demas--once a "fellow laborer" of Paul, along with Mark and Luke
(@Col 4:14 Phm 1:24). His motive for forsaking Paul seems to have
been love of worldly ease, safety, and comforts at home, and
disinclination to brave danger with Paul (@Mt 13:20,21,22).
CHRYSOSTOM
implies that Thessalonica was his home.
Galatia--One oldest manuscript supports the reading "Gaul." But most
oldest manuscripts, &c., "Galatia."
Titus--He must have therefore left Crete after "setting in order"
the affairs of the churches there (@Tit 1:5).
Dalmatia--part of the Roman province of Illyricum on the coast of
the Adriatic. Paul had written to him (@Tit 3:12) to come to him in
the winter to Nicopolis (in Epirus), intending in the spring to preach
the Gospel in the adjoining province of Dalmatia. Titus seems to have
gone thither to carry out the apostle's intention, the execution of
which was interrupted by his arrest. Whether he went of his own accord,
as is likely, or was sent by Paul, which the expression "is departed"
hardly accords with, cannot be positively decided. Paul here speaks only
of his personal attendants having forsaken him; he had still friends
among the Roman Christians who visited him (@2Ti 4:21), though they
had been afraid to stand by him at his trial (@2Ti 4:16).
11. Take--Greek, "take up" on thy journey (@Ac 20:13,14).
John Mark was probably in, or near, Colosse, as in the Epistle to the
Colossians (@Col 4:10), written two years before this, he is
mentioned as about to visit them. Timothy was now absent from Ephesus
and somewhere in the interior of Asia Minor; hence he would be sure to
fall in with Mark on his journey.
he is profitable to me for the ministry--Mark had been under a cloud
for having forsaken Paul at a critical moment in his missionary tour
with Barnabas (@Ac 15:37-40 13:5,13). Timothy had subsequently
occupied the same post in relation to Paul as Mark once held. Hence
Paul, appropriately here, wipes out the past censure by high praise of
Mark and guards against Timothy's making self-complacent comparisons
between himself and Mark, as though he were superior to the latter
(compare @Phm 1:24). Demas apostatizes. Mark returns to the right
way, and is no longer unprofitable, but is profitable for the Gospel
ministry (@Phm 1:11).
12. And--Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare @Tit 3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.
13. cloak . . . I left--probably obliged to leave it in a hurried
departure from Troas.
Carpus--a faithful friend to have been entrusted with so precious
deposits. The mention of his "cloak," so far from being unworthy of
inspiration, is one of those graphic touches which sheds a flood of
light on the last scene of Paul's life, on the confines of two worlds;
in this wanting a cloak to cover him from the winter cold, in that
covered with the righteousness of saints, "clothed upon with his house
from heaven" [GAUSSEN]. So the inner vesture and outer garment of
Jesus, Paul's master, are suggestive of most instructive thought
(@Joh 19:2).
books--He was anxious respecting these that he might transmit them
to the faithful, so that they might have the teaching of his writings
when he should be gone.
especially the parchments--containing perhaps some of his inspired
Epistles themselves.
14. Alexander the coppersmith--or "smith" in general. Perhaps the
same as the Alexander
(see on 1Ti 1:20) at Ephesus.
Excommunicated then he subsequently was restored, and now vented his
personal malice because of his excommunication in accusing Paul before
the Roman judges, whether of incendiarism or of introducing a new
religion. See my Introduction.
He may have been the Alexander put forward by the Jews in the tumult at Ephesus
(@Ac 19:33,34).
reward--The oldest manuscripts read, "shall reward," or "requite
him." Personal revenge certainly did not influence the apostle
(@2Ti 4:16, end).
15. our words--the arguments of us Christians for our common faith. Believers have a common cause.
16. At my first answer--that is, "defense" in court, at my first
public examination. Timothy knew nothing of this, it is plain, till Paul
now informs him. But during his former imprisonment at Rome,
Timothy was with him (@Php 1:1,7). This must have been, therefore, a
second imprisonment. He must have been set free before the
persecution in A.D. 64, when the Christians were accused of causing the
conflagration in Rome; for, had he been a prisoner then, he certainly
would not have been spared. The tradition [EUSEBIUS,
Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution,
A.D. 64, when burning to death was the mode by which the Christians
were executed, but subsequently to it. His "first" trial in his second
imprisonment seems to have been on the charge of complicity in the
conflagration; his absence from Rome may have been the ground of his
acquittal on that charge; his final condemnation was probably on the
charge of introducing a new and unlawful religion into Rome.
stood with me--Greek, "came forward with me"
[ALFORD] as a friend and advocate.
may it not be laid to their charge--The position of "their," in
the Greek, is emphatic. "May it not be laid to THEIR charge," for
they were intimidated; their drawing back from me was not from bad
disposition so much as from fear; it is sure to be laid to the charge of
those who intimidated them. Still Paul, like Stephen, would doubtless
have offered the same prayer for his persecutors themselves (@Ac 7:60).
17. the Lord--the more because men deserted me.
stood with me--stronger than "came forward with me" (Greek, @2Ti 4:16).
strengthened--Greek, "put strength in me."
by me--"through me"; through my means. One single occasion is often
of the greatest moment.
the preaching--"the Gospel proclamation."
might be fully known--might be fully made
(see on 2Ti 4:5).
that all the Gentiles--present at my trial, "might hear" the Gospel
proclaimed then. Rome was the capital of the Gentile world, so that a
proclamation of the truth to the Romans was likely to go forth to the
rest of the Gentile world.
I was delivered out of the mouth of the lion--namely, Satan, the
roaring, devouring lion (@Lu 22:31 1Pe 5:8). I was prevented falling
into his snare (@2Ti 2:26 Ps 22:21 2Pe 2:9); @2Ti 4:18 agrees with
this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the
Lord's Prayer expresses it. It was not deliverance from Nero (who was
called the lion) which he rejoiced in, for he did not fear
death (@2Ti 4:6-8), but deliverance from the
temptation, through fear, to deny His Lord: so ALFORD.
18. And the Lord shall, &c.--Hope draws its conclusions from the
past to the future [BENGEL].
will preserve me--literally, "will save" (@Ps 22:21), "will
bring me safe to." Jesus is the Lord and the Deliverer
(@Php 3:20 1Th 1:10): He saves from evil; He gives good things.
heavenly kingdom--Greek, "His kingdom which is a heavenly one."
to whom, &c.--Greek, "to whom be the glory unto the ages of
ages." The very hope produces a doxology: how much greater will be
the doxology which the actual enjoyment shall produce!
[BENGEL].
19. Prisca and Aquila--(@Ac 18:2,3 Ro 16:3,4 1Co 16:19, written
from Ephesus, where therefore Aquila and Priscilla must then have been).
household of Onesiphorus--If he were dead at the time, the "household"
would not have been called "the household of Onesiphorus." He was
probably absent
(see on 2Ti 1:16).
20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (@Ac 19:22, possibly the same Erastus as in @Ro 16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (@Ro 16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on Ac 20:4; @Ac 21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (@2Ti 4:19), and he desires Timothy to salute them: so also Onesiphorus' household (@2Ti 1:18). Paul had not the power of healing at will (@Ac 19:12), but as the Lord allowed him.
21. before winter--when a voyage, according to ancient usages of
navigation, would be out of the question: also, Paul would need his
"cloak" against the winter (@2Ti 4:13).
Pudens . . . Claudia--afterwards husband and wife (according to
MARTIAL [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton,
surnamed Rufina. TACITUS [On Agriculture, 14], mentions that
territories in southeast Britain were given to a British king;
Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius
was emperor. In 1772 a marble was dug up at Chichester, mentioning
Cogidunus with the surname Claudius, added from his patron, the
emperor's name; and Pudens in connection with Cogidunus, doubtless
his father-in-law. His daughter would be Claudia, who seems to have been
sent to Rome for education, as a pledge of the father's fidelity. Here
she was under the protection of Pomponia, wife of Aulus Plautius,
conqueror of Britain. Pomponia was accused of foreign superstitions,
A.D. 57
[TACITUS, Annals, 3.32], probably Christianity. She
probably was the instrument of converting Claudia, who took the name
Rufina from her, that being a cognomen of the Pomponian gens
(compare @Ro 16:13, Rufus, a Christian). Pudens in
MARTIAL and
in the Chichester inscription, appears as a pagan; but perhaps he
or his friends concealed his Christianity through fear. Tradition
represents Timothy, a son of Pudens, as taking part in converting
the Britons.
Linus--put third; therefore not at this time yet, as he was
afterwards, bishop. His name being here inserted between Pudens and
Claudia, implies the two were not yet married. "Eubulus" is identified
by some with Aristobulus, who, with his converts, is said to have been
among the first evangelists of Britain. Paul himself, says
CLEMENT,
"visited the farthest west [perhaps Britain, certainly Spain],
and was martyred under the rulers at Rome," who were Nero's vicegerents
in his absence from the city.
22. Grace be with you--plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.
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Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible (1871) |
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