2 Timothy 4:1

Observe, I. How awfully this charge is introduced (Ti2 4:1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, Co1 9:16. To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Act 10:42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaniea signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, Ti2 4:2-5. He is charged,

1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, Co2 2:17.

2. To urge what he preached, and to press it with all earnestness upon his hearers: "Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand," Ecc 11:6. We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

3. He must tell people of their faults: "Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure."

4. He must direct, encourage, and quicken those who began well. "Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine." (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge."

6. He must count upon afflictions, and endure them, make the best of them. Kakopathēson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships."

7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work.

III. The reasons to enforce the charge.

1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted (Ti2 4:3, Ti2 4:4): "For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, Th2 2:11, Th2 2:12. Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables.

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, Ti2 4:6. And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work.

(2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Act 20:23. He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ēdē spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

[1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another.

[2.] With what pleasure he looks back upon the life he had lived (Ti2 4:7): I have fought a good fight, I have finished my course, etc. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. "I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom 8:37. Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Act 20:24.

[3.] With what pleasure he looks forward to the life he was to live hereafter (Ti2 4:8): Henceforth there is laid up for me a crown of righteousness, etc. He had lost for Christ, but he was sure he should not lose by him, Phi 3:8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and will be our crown. God will give it as a righteous Judge, who will let none love by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb 9:26); they love to think of it; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the appearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb 9:28. We learn hence, First, The Lord is the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them; they have it not at present, for here they are but heirs; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for his appearing. Surely I come quickly. Amen, even so come, Lord Jesus.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ti_4:1-2

I charge thee.

An earnest charge

Cold preaching makes bold sinners, when powerful preaching awes the conscience. Matters of greatest importance must be pressed with greatest vehemence. God putteth not forth great power but for great purpose (Eph_1:18-19). (T. Hall, B. D.)

Charged before God

The masters and the commanders eye make the servant and the soldier active (Mat_6:6; Act_10:4). (T. Hall, B. D.)

Earnestness in preaching

It is weakness to be hot in a cold matter, but worse to be cold in a hot matter. (J. Trapp.)

The judgment

Dr. John Brown, speaking of a ministers leaving his people for another pastorate, says that he mentally exclaims, There they go! When next they meet it will be at the judgment! (H. O. Mackey.)

Ministers at the judgment

Adalbert, who lived in the tenth century, was appointed Archbishop of Prague. This preferment seemed to give him so little satisfaction that he was never seen to smile afterwards; and on being asked the reason, he replied: It is an easy thing to wear a mitre and a cross, but an awful thing to give an account of a bishopric before the Judge of quick and dead. (W. H. Baxendale.)

An ordination charge

I. Where faithful ministers stand--Before God and the Lord Jesus Christ.

1. Before God.

(1) As a sinner saved by grace. Once far off, but brought nigh by the blood of Christ.

(2) As a servant. In prayer, how sweet to kneel at His footstool, no veil, no cloud between the soul and God. In preaching, how sweet to say, like Elijah, when he stood before Ahab, I stand before the Lord God of Israel.

2. Before Jesus Christ.

(1) The faithful minister has a present sight of Christ as his righteousness. He, like Isaiah, saw His glory and spake of Him.

(2) The faithful minister should feel the presence of a living Saviour (Jer_1:8; Act_18:10).

(3) Within sight of judgment.

II. The grand business of the faithful minister.

1. Preach the Word.

(1) Not other matters.

(2) The most essential parts especially.

(3) More in the manner of Gods Word.

2. Reprove, rebuke, exhort. Most ministers are accustomed to set Christ before the people. They lay down the gospel clearly and beautifully, but they do not urge men to enter in. Now God says, exhort; not only point to the open door, but compel them to come in.

III. The manner.

1. With long-suffering. There is no grace more needed in the Christian ministry than this. This is the heart of God the Father towards sinners--He is long-suffering to usward, not willing that any should perish.

2. With doctrine--the clear and simple statement of the truth preceding the warm and pathetic exhortation.

3. With urgency. If a neighbours house were on fire, would we not cry aloud and use every exertion? If a friend were drowning, would we be ashamed to strain every nerve to save him?

4. At all times. Satan is busy at all times--he does not stand upon ceremony--he does not keep himself to Sabbath-days or canonical hours. Death is busy. Men are dying while we are sleeping. The Spirit of God is busy. Blessed be God, He hath cast our lot in times when there is the moving of the Great Spirit among the dry bones. Shall ministers then be idle, or stand upon ceremony? (R. M. McCheyne.)

Urgency of the ministerial office

In a visit which I once made, when a young clergyman, to the churches of Belgium, so remarkable for the grandeur and elaborate carving of their pulpits, my attention was especially attracted by one well suited to enforce a solemn lesson on every one who might occupy it. There arose from the back of it a gigantic figure of death, stretching its gaunt skeleton form over the head of the preacher, and holding in one hand a scythe, and with the other presenting a scroll on which was inscribed Hasten thou to gather in thy harvest, for I must soon reap mine. Yes! it is the brevity of the opportunity and the inestimable interests at stake which render the ministerial office of such urgency that no season may be missed, no effort spared, in order that it may accomplish its work. (Bp. Baring.)

Preaching in the sight of God

Bishop Latimer having one day preached before King Henry VIII. a sermon which displeased his majesty, he was ordered to preach again on the next Sabbath, and to make an apology for the offence he had given. After reading his text, the bishop thus begun his sermon: Hugh Latimer, dost thou know before whom thou art this day to speak? To the high and mighty monarch, the kings most excellent majesty, who can take away thy life if thou offendest; therefore, take heed that thou speakest not a word that may displease. But then consider well, Hugh, dost thou not know from whence thou comest--upon whose message thou art sent? Even by the great and mighty God! who is all present! and who beholdeth all thy ways! and who is able to cast thy soul into hell! Therefore, take care that thou deliverest thy message faithfully. He then proceeded with the same sermon he had preached the preceding Sabbath, but with considerably more energy. The sermon ended, the Court were full of expectation to know what would be the fate of this honest and plain-dealing bishop. After dinner the king called for Latimer, and, with a stern countenance, asked him how he dared to be so bold as to preach in such a manner. He, falling on his knees, replied, his duty to his God and his prince had enforced him thereto, and that he had merely discharged his duty and his conscience in what he had spoken. Upon which the king, rising from his seat, and taking the good man by the hand, embraced him, saying, Blessed be God I have so honest a servant!

At His appearing.

The second advent

I. The manner.

1. In mystery.

2. In glory.

3. With universality.

II. The purpose.

1. To reveal the true judgment of righteousness.

2. To proclaim open verdict on probationers.

3. To ensure an effectual separation of character.

III. The results.

1. The vindication of righteousness.

2. The triumph of love. (U. R. Thomas.)

Preach the Word.--

The ministry of the Word

Preaching is Gods great ordinance now, as it has been in the past. Its source and substance is the Word. The truth you are to preach is a Divine revelation, a written system of truth. Your teaching is not the tradition of men on the one hand, or their mysterious speculations on the other, but the revealed Word of the living God. You are not the inspirer or discoverer of truth, you are only its interpreter. It is no light matter to represent with freshness and force the truth when reached. Much work goes to that, not to elaborate but to simplify. The test of clear thinking is clear expression. Let the teaching of Christ be your pattern--words clear and simple as the light of heaven--thoughts deep as eternity. Have faith therefore in hard work. But labour is not enough. The mere interpreter can see but a little way into religious truth. The heart sees best. The rays of truth, that shine down into the closet, are the brightest and the best. Have faith in prayer as well as in toil. But while preaching the Word in its fulness, preach it also in its unity--that is, preach Christ. A Bible without Christ, a pulpit without Christ, would be a world without God. Give Christ the place in preaching that He holds in the Word: Christs death--the sinners only hope; Christs life--the believers only pattern; the righteousness of Christ--the ground of pardon; the grace of Christ--the riches of believers; the love of Christ--the power of new obedience. It is only from the height of the Cross that we can get a full view of the Word. Not that you are always to be preaching on the central doctrine of the Cross, just as you are not always looking right up to the sun; but as you view all things on earth in the light that streams from the sun, so should you see all truth in the light that streams from the Cross. That is no narrow theme, or soon exhausted. Christ can enter into everything, into all doctrine, all duties, all experience. Christian doctrine is just Christs portrait, drawn at full length. Christian morality is just Christs portrait, embodied in the life. Christian experience is Christ realised in the heart. Christian usefulness is Christs glory, carried out into all the details of life. And, last of all, preach the Word, for it is the power of God unto salvation to every one that believeth. Preach it for salvation; not only for instruction, that you may save yourself and them that hear you. All its truths are revealed for this end. (J. Riddell.)

Preach the Word

I. We must preach the Word with reference to the Divinity of its Author.

II. We must preach the Word with reference to the wonders of His love!

III. We must preach the Word with reference to the efficacy of His atoning sacrifice.

IV. We must preach the Word with reference to the sanctifying influences of His Spirit.

V. We must preach the Word faithfully and fully, in its precepts, as well as its doctrines.

VI. We must preach the Word in its catholic and evangelical spirit.

VII. We must preach the Word as the grand means of promoting the Saviours glory; and of accelerating the approach of the millennial day. (J. Parsons.)

Conditions of success in working for Christ

1. A sound conversion is essential to successful effort.

2. An intimate association with Christ is an element of great success. Let a minister go out into the fields with Jesus to glean, and he shall come back at even, bearing his sheaves with him. Let him go out helped by genius, by culture, by learning, by wealth, by position, leaving Christ behind, and his words are as sounding brass and a tinkling cymbal.

3. Christians must organise for victory. A sleepless vigilance and a tireless activity are as essential to success in the Church as in business. A progressive man holds fast to what has been attained, and reaches forth to possibilities laid bare to his eye.

4. A high ideal of a Christians position and work must be kept in view.

5. The great fight is the preaching of the Word. The men of power and weight are men of the Book; such represent God.

6. Practise the Word. (J. D. Fulton, D. D.)

Preaching the Word

To rightly preach the Word there is demanded a far-reaching preparation. Not for a work like that of the old alchemists and astrologers whose locks and beards grew grey as they bent over their crucibles or gazed at the stars, in the vain hope of solving mysteries. We have little to do with mysteries. It is for the simplicity of the gospel we search, and that leads us to heights and depths. We are to so think and pray and live that we may show to men plain paths for their feet. This makes the minister a student, but none the less a man. It is manly to follow the lead of heavenly lights over rough ways and into clouds. The richest ores and gems of Nature are guarded by her fortresses; so is it with truth, and no man but the sluggard complains that a full soul, like a full purse, comes through toil and trial. Newton was once asked, How do you make your great discoveries? His reply was: I keep the subject constantly before me, and wait till the first dawnings open slowly, by little and little, into a full, clear light. This is the key to Gods storehouse. The minister, who would be an approved workman, must mingle with those for whom he labours. Surrounding circumstances, bent of mind, temperament, culture, experiences of life, have given to each one of his people a standpoint for discerning truth. Now, the minister of Christ is sent to be the suggester of truth. How shall he be able to so hold it up that every one may get a grasp upon it, unless he understands the principles and something of the methods upon which the various activities of life are carried forward? To gain such a power as this and have it all sanctified, so that he shall neither materialise nor idealise, but rather stamp everything with Gods own seal and illumine everything with Gods own light, is a work before which the stoutest may tremble. Who is sufficient unto these things? (E. R. Ingersoll, D. D.)

Preach the Word, not sceptical objections

The habit of perpetually mentioning the theories of unbelievers when preaching the gospel, gives a man the appearance of great learning, but it also proves his want of common sense. In order to show the value of wholesome food it is not needful to proffer your guest a dose of poison, nor would he think the better of your hospitality if you did so. Certain sermons are more calculated to weaken faith than to render men believers; they resemble the process through which a poor unhappy dog is frequently passed at the Grotto del Cane at Naples. He is thrown into the gas which reaches up to the spectators knees, not with the view of killing him, but merely as an exhibition. Lifted out of his vapoury bath, he is thrown into a pool of water, and revives in time for another operation. Such a dog is not likely to be a very efficient watch-dog or pursuer of game; and when hearers Sun day after Sunday are plunged into a bath of sceptical thought, they may survive the experiment, but they will never become spiritually strong or practically useful. It is never worth while to make rents in a garment for the sake of mending them, nor to create doubts in order to show how cleverly we can quiet them. Should a man set fire to his house because he has a patent extincteur which would put it out in no time he would stand a chance of one day creating a conflagration which all the patents under heaven could not easily extinguish. Thousands of unbelievers have been born into the family of scepticism by professed preachers of the gospel, who supposed that they were helping them to faith: the fire fed upon the heaps of leaves which the foolish well-intentioned speaker cast upon it in the hope of smothering it. Young men in many instances have obtained their first notions of infidelity from their ministers; they have sucked in the poison, but refused the antidote. (C. H. Spurgeon.)

Be instant in season, out of season.--

Never out of season

Not that the Word is ever out of season in itself, for it is the bread of life; all other meats have their times and seasons, but bread is the staff of nature, and is never out of season. There is no season unseasonable for so seasonable, for so necessary a duty in the opinion of a natural man, and in the eye of carnal reason it seems sometimes to be out of season, as when it is preached on the week-day, when pastor and people have profits and pleasures and worldly employments to draw them off. Now a sermon seems like snow in harvest to such earthly souls, it is out of season with them, yet even these seasons which the world judgeth unseasonable must a minister redeem for preaching. (C. H. Spurgeon.)

Not strawberry-preachers

We must not be strawberry-preachers (as Bishop Latimer calleth them), which come but once a year and are quickly gone again. (C. H. Spurgeon.)

Constant preaching

You cannot give Gods children too much of their Fathers bread. (Old Puritan.)

In season, out of season

Who has not reproached himself for suffering opportunities of usefulness to pass unimproved seasons when a word fitly spoken might have turned a sinner from the error of his way to the wisdom of the just? Why are we so reluctant to fill this department of usefulness? Who can tell the power of a word? Is it not often more effectual than a sermon? I once spent an afternoon in a family where a young woman had been employed for the day. I ought to have learned her spiritual state, but did not. At the tea-table she remarked that she had done her work. I replied, If your work is done for time, you must work for eternity. She sat a moment speech less; then, bursting into tears, she hastened from the room. Surprised and startled at such an effect from a word, I sought to learn from her the cause of this sudden distress. Her heart was overladen with the burden of sin. She had struggled to conceal her sorrow from the family. The cup was full. One drop made it run over, and led to a discovery of her deep conviction. This season of usefulness would have been lost by a few moments delay, and that anguish of spirit have been to me unknown. (American Messenger.)

The seasonable word not to be delayed

Dr. Chalmers once lodged in the house of a nobleman near Peebles. He was the life and soul of the discourse in the circle of friends at the noblemans fireside. The subject was pauperism--its causes and cure. Among the gentlemen present there was a venerable old Highland chieftain, who kept his eyes fastened on Dr. C., and listened with intense interest to his communications. The conversation was kept up to a late hour. When the company broke up they were shown upstairs to their apartments. There was a lobby of a considerable length, and the doors of the bed chambers opened on the right and left. The apartment of Dr. C. was directly opposite to that of the old chieftain, who had already retired. As the doctor was undressing himself, he heard an unusual noise in the chieftains room. The noise was succeeded by a heavy groan! He hastened into the apartment, which was in a few minutes filled with the company, who all rushed in to the relief of the old man. It was a melancholy sight which met their eyes. The venerable white-headed chief had fallen in the arms of his attendant. It was evidently an apoplexy. He breathed for a few moments and expired! Dr. C. stood in silence, with both hands stretched out, and bending over the deceased. He was the very picture of distress. He was the first to break silence. Never in my life, said he in a tremulous voice, did I see, or did I feel, before this moment, the meaning of that text, Preach the Word; be instant in season, out of season, etc. Had I known that my venerable old friend was within a few minutes reach of eternity, I would not have dwelt on that subject which formed the topic of this evenings conversation. I would have addressed myself earnestly to him. I would have preached unto him and unto you Christ Jesus, and Him crucified. I would have urged him and you, with all the earnestness befitting the subject, to prepare for eternity. You would have thought it, you would have pronounced it, out of season. But ah! it would have been in season--both as it respected him, and as it respects you.

A word in season

A poor blacksmith, bending with age and weakness, was passing through a country village; he stopped at a good womans cottage, and rested himself on the railing before the door. The pious dame came out, and the weary traveller remarked that his time here would be short; he was often ailing; he added, Ah, Nanny! I shant be long for this world, I reckon! She thought of his words, and replied, Well, John, then I hope youll prepare for your journey! The blacksmith passed on, and his call was soon forgotten by Nanny; but that simple sentence was impressed on his memory by the Spirit of God, never to be erased. He pondered it while walking home, and soon consumption laid him on a bed of pain. Again and again did he think about the journey, and about being prepared for it. He began to pray, and all around him were continually hearing the old womans advice. No pious friends were near to converse with him, hut it is confidently believed that the aged sinner was led to look to the Saviour through the simple incident related above. Almost his last breath was spent in thanking God that the good old woman ever warned him Be instant in season, out of season: sow beside all waters, that thou mayest reap a glorious harvest at the coming of the Son of Man. (Christian Miscellany.)

Using an opportunity

My good and kind friend, Dr. Sale, the late vicar of Sheffield, once gave me an affecting account of a conversation he had in a railway carriage with one of his parishioners, a manufacturer, who was returning from Epsom the day after the Derby, with considerable winnings. The faithful vicar struck home, and soon discovered that the man, with all his seeming elation, was consciously guilty; and showed it, not only by the changes of his countenance, but by his desperate attempts to change the subject. It was in vain, however, that he strove to get out of the Christian preachers power. The vicar pressed the charge of guilt, till the sweat started to the gamblers brow, and he cried, For Gods sake, say no more! I know it is wrong.! dare not reflect upon it! Yet the vicar did not shrink from his duty; but still urged his reproof, till he thought he had reason to believe that the man would give up his sin. (Thos. Cooper.)

Making an opportunity

The Mogul is a dirty little beer-shop, entirely supported by low and depraved persons. The tap-room was built in the yard beside a skittle ground, and was approached through a long passage. Upon entering it one evening the city missionary, John M. Weylland, found a crowd of at least forty juvenile thieves, vagrants, and bullies. As the noise was great, the only hope of doing good was an effort to enter into conversation with one or two individuals. This, however, was prevented, as many of them knew the visitor, and hit upon a device to get rid of him. A song was started by one of the men, and the chorus was taken up by the full company, who repeated with deafening effect the words, Hes a jolly good fellow. As the song proceeded the repetition became so boisterous that the visitor divined their intention to sing him out. He at once saw the difficulty of his position, as, if they had succeeded, the same practice would have been adopted in other tap-rooms to the hindrance of his usefulness. He, therefore, instead of leaving, took a seat in their midst inn most unconcerned manner. The chorus was kept up until many of the vocalists had bawled themselves hoarse; and as the yelling became feeble the visitor sprang to his feet, and said vehemently, And they were good fellows, but the magistrates commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. These words changed the current of feeling. Nearly all in the room had been in prison, and those who had not had a deep sympathy with such. Who were they? Where was it? and What a shame I were the general exclamations. After a pause, which produced absolute silence, the speaker continued: And at midnight they sang praises unto God. And then, opening his Bible, he, in a solemn, earnest tone, read the narrative of the imprisonment of Paul and Silas. When he came to the words, He set meat before them, and rejoiced, believing in God with all his house, the reader closed the Book, and in a few telling sentences explained the nature of saving faith in Christ, and the result of that faith--being made new creatures. After this visit the work was easy in that tap-room, and in the family of the landlord.

Seasonable fishing

The minister is a fisherman, and the fisherman must fit himself to his employment. If some fish will bite only by day, he must fish by day; if others will bite only by moonlight, he must fish for them by moonlight. (R. Cecil.)

Unlikely opportunity used

A gentleman one day observed a man in the dress of a clown surrounded by a crowd of some two hundred persons, who were amused at his foolish antics and pitiful jokes. After looking on for some moments with feelings of compassion towards the poor creature who befooled himself to make a living, he drew a tract from a parcel which he carried, and, pressing through the crowd, offered it to the clown. The latter took it, and at once began to read it aloud in mockery, for the further entertainment of the bystanders. It was short, and he read it through to the last words, which were: Thou fool, this night thy soul shall be required of thee. Overcome with sudden and evident emotion, he left the crowd and hastened away. The giver of the tract followed him, and tried to converse with him; but all the response he could get for some time was, Im lost! Im lost! However, the gospel was lovingly explained to him, and it entered into his heart. He became an earnest believer, and was soon among the regular labourers for Christ in the East End of London, in 1874. (J. F. B. Tinling. B. A.)

Reprove.--

Need of reproof

He that minds his patients health will not toy or trifle or play with his mortal diseases; the flesh must feel the plaster, or it will never eat up the corruption in it. Shouldest thou apply a healing plaster to skin the wound aloft, when there is need of a corrosive to take away the dead flesh, thou wouldest be false and unfaithful to thy friend. Reproof, like salt, must have in it both sharpness and savouriness. Admonition without serious application is like an arrow with too many feathers, which, though we level at the mark, is taken by the wind and carried quite away from it. Some men shoot their reprehensions, like pellets through a trunk, with no more strength than will kill a sparrow. Those make sinners believe that sin is no such dreadful evil, and the wrath of God no such frightful end. He that would hit the mark and recover the sinner, must draw his arrow of reproof home. Reproof must be powerful; the hammer of the Word breaks not the heart, if it be lightly laid on. It must also be so particular, that the offender may think himself concerned. Some in reproof will seem to aim at the sinner, but so order it that their arrows shall be sure to miss him; as Domitian, when a boy held for a mark afar off his hand spread, with the fingers severed he shot his arrows so that all hit the empty spaces between his fingers. Be the reproof never so gracious, the plaster so good, it will be ineffectual if not applied to the patient. (G. Swinnock.)

Ministers must be faithful

God never made ministers as false glasses to make bad faces look fair; such make themselves guilty of other mens sins. (T. Watson.)

No harpoons on board

A sailor just off a whaling expedition asked where he would hear good preaching. On his return from church his friend said to him, You do not seem to have liked the sermon? Not much; it was like a ship leaving for the whale fishing--everything ship-shape, anchors, cordage, sails all right--but there were no harpoons on board.

Effectual reproof

The Rev. Dr. John H. Vincent once reproved a swearer so powerfully and yet so tenderly that he not only subdued him, but melted him in tears. It was in a railway station; the room was full of passengers waiting for a late train. A man in the room was shocking everybody with his impiety, especially in profaning the name of the Lord Jesus. Suddenly Dr. Vincent began to sing--

Jesus, lover of my soul,

Let me to Thy bosom fly.

The song ceased; perfect silence followed. The swearer was reproved. After a time he came to Dr. Vincent and said, Could I see you for a moment outside? They went out together. How came you, said he, to sing that hymn just now? The Doctor replied: I heard you swearing and profaning the name of the Lord Jesus, and I thought I would let you know there was somebody there who loved that name. Thats very strange, said the man. My sister, when she was dying, sang that very hymn, and she made me promise to meet her in heaven, Could you pray for me? Down they knelt together, and the Doctor prayed for the penitent man, and asked that he might have grace and strength to keep the vow he had made to his dying sister. The train came; they were separated, to meet no more, in all probability, till they meet in eternity. Disciple of Jesus, witness for your Master. Bear His reproach. Confess His name before men.

Personal rebuke best

Men need to be reminded of their own sins much more than they do of Adams sin. The soldier has a deeper sense of danger when the rifle ball rings close by his ears, than by the general roar of the battle; and so a sinner will have a much deeper sense of Gods displeasure, when his own sin is brought home to him, than by listening to general remarks on the sinfulness of the race. (M. Miller.)

Silent reproof

One day, as Dr. Cutler was returning home, a poor woman, whose husband had been very intemperate, called after him, and holding up a pair of chickens, begged him to accept them. I told her, said he, she could not afford to give away such a fine pair of chickens. Mr. Cutler, said she, with a sad expression, you will hurt my feelings if you do not take them. I have fatted and picked them on purpose for you. It is the only return I am able to offer for the very great service you have lately done me and my little children. I am not aware, said Mr. Cutler, of having done you any service of late. Sir, said the poor woman, you have reformed my husband, There must be some mistake, said Mr. Cutler. I knew your husband was intemperate; but I have never said a word to him on the subject. I know you never have, said she; if you had, his pride is such that it might have made matters worse. It has happened, oddly enough, that often, when you have stepped in to say a few kind words to us, he has been taking his dram, or taking down his jug or putting it back again. About two months ago, just after you went out, he went to the door, and to my astonishment poured nearly a pint of rum out of his jug on to the ground, and said, Debby, rinse out that jug with hot water. Ive done. I cant stand that mans looks any longer! If Mr. Cutler would look savage, I shouldnt mind it; but he looks so sad, and so benevolent all the while, when he sees me taking a dram, that I know what he means just as well as if he preached it in a sermon; and I take it very kindly of him that he didnt give me a long talk. (Memoir of Dr. Cutler.)

Fruitful rebukes

The Rev. John Spurgeon was going to preach at his chapel in Tollesbury, Essex. It was the Sabbath morning, and as he passed a cottage garden he saw a man digging potatoes. He stopped and said, Am I mistaken, or are you? I have come nine miles to preach to-day, thinking it was the Sabbath-day, As I see you are at work, I suppose I must be wrong, and had better go home. The man coloured, and driving his spade into the ground, he said, No, sir, you are not wrong, but I am: and I will have no more of it. I will be round this afternoon to hear you preach. Nobody has ever spoken to me before, and youve only done your duty. He was at the chapel, and his wife with him. His wife became a member of the church, and he remained a regular attendant upon the means of grace. (C. H. Spurgeon.)

Benefit of reproof

There was one particular instance, in which a degree of severity on my part was attended with the happiest effects. Two young men, now blessed servants of the Most High God, came into my church in a most disorderly way; and as usual I fixed my eyes upon them with sternness, indicative of my displeasure. One of them was abashed; but the other, the only one that ever was daring enough to withstand my eye, looked at me again with undaunted, not to say with impious confidence, refusing to be ashamed. I sent for him the next morning, and represented to him the extreme impiety of his conduct, contrasting it with that of those less hardened; and warning him who it was that he thus daringly defied; He that despiseth you despiseth Me; and he that despiseth Me, despiseth Him that sent Me; and I enjoined him never to come into that church again, unless he came in a very different spirit. To my surprise, I saw him there again the following Sunday, but with a more modest countenance; and from that time he continued to come, till it pleased God to open his eyes, and to lead him into the full knowledge of the gospel of Christ; and in a year or two afterwards he became a preacher of that faith which he once had despised. (P. B. Power.)

Exhort.

Zealous exhortation

The following incident is known only to a few, but is deserving of a wider publicity. I shall always remember Mr. Moody, said a gentleman, for he was the means of leading me to Christ. I was in a railway train one day, when a stout, cheery-looking stranger came in, and sat down in the seat beside me. We were passing through a beautiful country, to which he called my attention, saying, Did you ever think what a good Heavenly Father we have, to give us such a pleasant world to live in? I made some indifferent answer, upon which he earnestly inquired, Are you a Christian? I answered, No. Then, said he, you ought to be one at once. I am to get off at the next station, but if you will kneel down, right here, I will pray to the Lord to make you a Christian. Scarcely knowing what I did, I knelt down beside him there, in the car, filled with passengers, and he prayed for me with all his heart. Just then the train drew up at the station, and he had only time to get off before it started again. Suddenly coming to myself out of what seemed more like a dream than a reality, I rushed out on to the car platform, and shouted after him, Tell me who you are. He replied, My name is Moody. I never could shake off the conviction which then took hold upon me, until the prayer of that strange man was answered, and I had become a Christian. (A Faithful Pastor.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ti 4:1-4. 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, Rom 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, ευκαιρως, ακαιρως, 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 — Ελεγξον, 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 1Ti 1:4.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

IV. ST. PAUL’S CLOSING CHARGE TO TIMOTHY—SALUTATIONS AND BENEDICTIONS, 2Ti_4:1-22.

1. Charge to firmness against errorists, 2Ti_4:1-5.

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 2Ti_4:2.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_4:1. I charge thee before God.—As in 2Ti_2:14. The word of itself does not mean to swear, but only as connected with “in the presence of God.”

2Ti_4:2. Preach the word.—I.e. herald the word of reconciliation. Be instant in season, out of season.—Stand over them opportunely and inopportunely, on the bare chance of doing good. Reprove.—Includes the blame of everything blameworthy and the conviction of it. In juristic language confute. Rebuke.—Blame, with a decided manifestation of dislike.

2Ti_4:3. Sound doctrine.—R.V. margin, “healthful teaching.” As in 2Ti_1:13, 2Ti_2:17, we are reminded, by the terminology, of St. Luke’s presence. Having itching ears.—This tickling is usually taken to mean a pleasant sensation.

2Ti_4:5. But watch thou.—R.V. “But be thou sober.” The reference is to the clearness and wakefulness of attention which attends on sobriety. Endure afflictions.—Before, the old apostle had said “with me,” now he says “suffer hardship,” as though Timothy would have to meet it when Paul no longer shared it. See next verse.

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_4:1-5

The Sublime Mission of the Preacher.—

I. Is to be fulfilled as in the presence of the Divine Judge to whom alone he is ultimately accountable (2Ti_4:1).—The apostle speaks as one who will himself soon be in the immediate presence of God, and as if he already felt the overwhelming awe of that presence. Before that sacred presence every preacher must sooner or later stand, and give an account of his stewardship. All his work should be done with reference to the day of the Lord’s appearing. “Christ’s kingdom is real now, but not visible. It shall then be both real and visible. Now He reigns in the midst of His enemies, expecting till they shall be overthrown. Then He shall reign with His adversaries prostrate.”

II. Necessitates the mastery of every method in order to attain efficiency (2Ti_4:2).—He must learn to be urgent in proclaiming the word in all seasons. As Chrysostom says, “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.” He must study how to reprove and confute the gainsayers, as well as how to instruct the willing hearers; be patient and forbearing with the one class, and unceasingly diligent with the other. Every effort should be made to gain the best qualifications for making known the gospel and winning souls.

III. Should be faithfully prosecuted in times of defection and error (2Ti_4:3-4).—“He who despises sound teaching,” says Bengel, “leaves sound teachers; they seek instructors like themselves.” Teaching that aims simply to please can never instruct. Love of novelty and change is inimicable to progress in Divine things. “Itch in the ears is as bad as in any other part of the body, and perhaps worse.” When so many are turning away from the truth, it is the more incumbent on the true preacher to be in earnest in faithfully declaring the truth. Error must be confuted by the clear and emphatic enunciation of sound doctrine.

IV. Demands constant vigilance and courageous devotion to duty (2Ti_4:5).—Paul, feeling that he must soon be removed from the scene of conflict, calls on Timothy to take his place and acquit himself with vigilance and courage. A time comes when our trusty friend and adviser is removed, and we must depend more upon ourselves—“swim without the corks.” All our previous experience has been a preparation for this. We must not shrink from the task, but brace ourselves up to our work, and fall back more completely on God.

Lessons.—

1. Faithful preaching is an antidote to error.

2. The preacher should strive to excel in the best method of putting truth.

3. The preacher should have eternity always in view.

GERM NOTES ON THE VERSES

2Ti_4:4. The Deficient and Dangerous Nature of the Infidel Scheme.

I. It does not teach man as a sinner how to worship God.

II. It is an insufficient rule of moral duty.

III. The light of reason cannot fix and ascertain the doctrine of a future state of rewards and punishments.

IV. Is insufficient to investigate the origin of moral evil, or to show how it can be remedied.

V. Sinners cannot be saved by any obedience they can yield to the dictates of reason and conscience.

VI. The light of reason cannot show that God will extend His pardoning mercy to sinners.—P. Hutchison.

2Ti_4:5. A Champion for the Truth—

I. Must exercise ceaseless vigilance.—“Watch thou in all things.”

II. Must be patient in suffering.—“Endure afflictions.”

III. Must be active in aggressive mission work.—“Do the work of an evangelist.”

IV. Must leave nothing undone that will advance the truth.—“Make full proof of thy ministry.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

VIII

Solemn concluding exhortation to Timothy to fidelity in his work, strengthened by the prophetic announcement of the approaching decease of the Apostle

4:1–8

1I charge thee therefore1 before God, and the Lord2 Jesus Christ, who shall judge the quick and the dead at3 [and I charge thee by]4 his appearing and his kingdom: [,] 2Preach the word; [,]5 be instant in season, out of season; [,] reprove, rebuke, exhort with all long-suffering and doctrine.6 3For the time will come when they will not endure sound doctrine; [,] but after their own lusts shall they heap to themselves teachers,7 having itching ears; [,] 4And they shall turn away their ears from the truth, and shall be turned unto fables.8 5But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6For I am now ready to be offered, and the time of my departure is at hand. 7I have fought a [the] good fight, I have finished my [the] course, I have kept the faith: 8Henceforth there is laid up for me a [the] crown of righteousness, which the Lord, the righteous judge, shall [will] give me at that day: [,] and not to me only, but unto all them also that love his appearing.

EXEGETICAL AND CRITICAL

2Ti_4:1. I charge (thee), &c. The Apostle evidently is hastening to the end, and recapitulates once more, in few words, all his previous admonitions. Διαμαρτύρομαι; the same solemn injunction occurs in 1Ti_5:21; 1Ti_6:13.—Before God and the Lord Jesus Christ, ἐνώπιον; so that both, as invisible witnesses, were considered personally present.—Who shall judge the quick and the dead, refers directly to Jesus Christ, who stands already prepared to appear as Judge. Nothing is more fitted to fill the mind with lofty fervor, than the thought of the accounting which shall be made once before His judgment-seat. The quick, are they who shall be alive at the Parousia; but then, suddenly, in the twinkling of an eye, shall be changed (1Co_15:51-52). The dead, on the other hand, are they who have fallen asleep before the return of the Lord, and then shall be awakened (comp. Joh_5:27-29).—And (declare) his appearing and his kingdom. Were the reading of the Recepta, κατὰ τὴν ἐπιφάνειαν, correct, we should be compelled to consider these words as the fixing of the time for the κρίνειν; but external and internal grounds combine here to give the preference to the καί. [“This restoration of καί is a happy one. It indicates that the Apostle has a clear view of Christ’s coming and of His kingdom, and by a noble prosopopæia appeals to them as witnesses: ‘I conjure thee in the sight of God, and the future Judge of all, by His coming and His kingdom.’ This mode of speech had been suggested by the Hebrew Scriptures, especially in the LXX Version (Deu_4:26), where Moses calls heaven and earth to witness: Διαμαρτύρομαι ὑμῖν σήμερον τὸν τέ οὐρανὸν καὶ τὴν γῆν. See also Deu_30:19; Deu_31:28, where this phrase introduces solemn appeals to the elements as God’s witnesses of His dealings with His people, and as remembrances of their duties to Him;” Wordsworth, in loco.—E. H.] (See Tischendorf on the place.) Διαμαρτύρ. must also be repeated once more, and the following accusative, τἠν ἐπιφάνειαν, not be regarded as the witness before whom the solemn “charging” takes place (De Wette), but as the object which is “charged” solemnly. [“I adjure thee before God, and Jesus Christ, who is about to judge the living and the dead; I adjure thee by His appearing and His kingdom,” &c.; Conybeare and Howson.—E. H.] Whilst the Apostle declares by it that he has also in view the return and the kingdom of Christ expressly, he imparts a lofty emphasis to his succeeding admonition. The appearing (ἐπιφάνεια) of Christ (comp. 1Ti_6:14) is His last coming in glory, in contrast with His first appearance on earth in the form of a servant, the kingdom, βασιλεία, which He will consequently reveal and set up.

2Ti_4:2. Preach the word, &c. Κηρύσσειν signifies a loud and open proclaiming, like that of the κῆρυξ who announces the approach of his king (for the contrast, see Isa_56:10). The word; viz., of the gospel, in its whole compass, without taking away or thrusting into the background any part of it.—Be instant [therewith] (Vulg.: insta), in season, out of season, εὐκαίρως, ἀκαίρως. Proverbial mode of expression, which means that Timothy should always declare the word of God where it was not made impossible for him, naturally or morally. For various examples of like juxtapositon, in Greek and Roman writers, see Bengel on this place. For the rest, what concerns the exhortation itself, it is obvious that it must be interpreted cum grano salis, and find its natural limitation in the Lord’s own command (Mat_7:6). Timothy should fulfil his calling, not indeed when the time was so inopportune that they could receive no benefit, but when to himself it might be inconvenient. “For the truth, it is ever the fitting time; who waits until circumstances completely favor his undertaking, will never accomplish anything, but will remain in inactivity;” Huther. In the verbs here following, the separate parts of the public ministry thus enjoined are set forth: Reprove, ἔλεγξον; convince, set right, blame, not only what manifests an heretical character, but, in general, whatsoever is not according to the word and will of the Lord.—Rebuke, ἐπιτίμησον; somewhat stronger than the foregoing—blame, with expression of repugnance (comp. Judges 9).—Exhort, παρακάλεσον; speak to, so, however, that it be neither impatiently vehement, nor without proper insight, but rather ἐν πάση μακροθυμίᾳ, καὶ διδαχῇ, no hendiadys, but a reference to the frame of mind and form in which the admonition should be given. It must be imparted with the greatest gentleness, and at the same time so directed that it shall actually communicate instruction. For the rest, in the εὐκαίρως,ἀκαίρως, the statement of Beza in particular deserves mention: “Nempe quod ad carnis prudentiam pertinet, nam alioqui requiritur sanctæ prudentiæ spiritus, captans occasiones ad ædificationem opportunas.”

2Ti_4:3. For the time will come. The exhortation is strengthened here also by reference to a disturbed future, the more definite relations of which are fully designated in 1Ti_4:1; 2Ti_3:1, and of which the germs are already existing. Bengel, in so far correctly: “Aderit et jam est.”—When they will not endure sound doctrine. To an idle and wicked minister, this would serve as an excuse for silence; to Timothy it would serve so much more as a reason for speaking in order to proclaim the truth. By this ὑγιαινούσης διδασκαλίας is to be understood, moreover, as in Tit_2:1, and elsewhere, the original apostolic doctrine which is founded upon the facts of redemption and tends to godliness, over against the abstract and unfruitful controversies of the false teachers. All who cannot endure this (οὐκ ἀνέξονται), manifest thereby an inward disinclination, which results from the secret collision of their own sentiment with the substance and claims of sound doctrine. The natural sequence of this antipathy is stated immediately after: But after … Shall they heap.Ἑπισωρεύειν, ἅπαξ λεγόμ. To heap up, abundantly provide (Luther: “To load themselves with”). Although the idea of a load, which they thus burden themselves with, is not expressed precisely, yet the contemptible and objectionable trait of their whole striving and working is here plainly enough signified. Their own lusts (ἴδιαι emphatic), which direct them in this, stand in direct opposition to the demands of the word of God to which they were bound to submit. It is less, in itself considered, the large number of teachers chosen in this way, than the ceaseless change which pleases these men, and for which they crave. The innermost motive is expressed in the words: Having itching ears, κνηθόμενοι τὴν ἀκοήν; strictly, while they are tickled in hearing (κνηθ. passive); i.e., while they wish to hear what pleasantly tickles the ear. We find a striking parallel to the description of these men in the portraiture of the contemporaries of Ezekiel (Eze_33:30-33). Paul brings to the notice of Timothy as well the reason why they heap up their own teachers, as also the standard which they apply in the choice of them.

2Ti_4:4. And they shall turn away, &c. It is the eternal punishment of him who departs from the apostolic witnesses, that he loses himself in the whirlpool of manifold errors. Whosoever will not listen to what is true, but only to what is pleasant, will, at last, wholly abandon himself to silly fantastic chimeras.—Shall be turned unto fables. The familiar μῦθοι of the false teachers (see upon 1Ti_4:7). In general opposition to the ἀλήθεια, we are to understand not only fables in the peculiar sense of the term, but all those expressions of their own wisdom, without the light of heavenly truth, which we have learned to recognize as without ground historically, untenable doctrinally, and without aim or uses practically.

2Ti_4:5. But watch thou, &c., νῆφε; i.e., not only watchful, in opposition to those who are sunken in spiritual death-sleep, but sober, in opposition to the condition of spiritual drunkenness in which they find themselves who are described in 2Ti_4:3-4. They can be overcome only when one, over against their exaggeration and self-will, keeps and well looks to the greatest possible caution and clearness of spirit, that one be not one’s self entrapped.—Endure afflictions, κακοπάθησον (comp. 2Ti_1:8; 2Ti_2:3; 2Ti_2:9).—Do the work of an evangelist. Here also ἔργον, to signify that Timothy had not merely to maintain a dignity, but to fulfil likewise a weighty task. Of evangelists generally, see Act_21:8; Eph_4:11. When Paul exhorts Timothy to pursue zealously the work of an evangelist, we understand that to be fully against the thing in his apprehension (2Ti_4:4—ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται). Against myths, nothing is more effectual than the clear testimonies of history.—Make full proof of thy ministry, πληροφόρησον; i.e., so exercise it that thou duly give attention to all its parts. The full measure of an efficiency is signified to which not the least thing should be wanting. The Dutch translation less correct: Work that one may be fully assured of thy ministry. So also Beza: “Veris argumentis comproba, te germanum esse Dei ministrum.” Not upon the proof, but upon the perfectness of the ministry, does the Apostle here decidedly insist. In a certain respect, we can say that this one sentence is the summing up of all his exhortations in this and in the previous Epistle. In 2Ti_4:6-8, this exhortation is farther strengthened by the announcement of his own approaching end.

2Ti_4:6. For I am now ready to be offered, σπένδομαι (comp. Php_2:17). I am about to be poured out as a drink-offering; i.e., not (Heydenreich), I am about to be consecrated to a victim’s death, or (Wahl) sensu medio: I bring my blood for sacrifice; and much less still does it signify the ceasing of the apostolic work of Paul (Otto), but with unmistakable allusion to his death. I am about to be offered as a libation; my blood is to be shed as a drink-offering. So certainly is he convinced of the near approach of his death, that he beholds it in spirit as actually present, and in his affliction recognizes its beginning. In a most significant way he compares his own martyr-death not with a sacrifice proper or a burnt-offering, but with a drink-offering (Num_15:1-10), of a little wine and oil which is added like a supplement, and thus connects his dying for the truth with the sacrificial death of the one only μάρτυς (comp. 1Ti_6:13; Col_1:24). Like the Lord (Joh_12:24), so also he represents his violent death under a gentle, lovely figure; and the repose with which he speaks, shows sufficiently how little he feared the approach of the fatal hour.—And the time of my departure is at hand (not, “is present;” Luther); in other words, the time of my death, now long foreseen, is to be expected. Ἀνάλυσις = discessus (comp. Php_1:25). Not derived from banquets, where those who went away were called ἀναλύοντες (as some will, in order to bring this figure into connection with the preceding), which would be extremely forced, but rather from the loosing of anchor and rope, by which the ship is impeded in steering to the place of destination [“καιρὸς ἀναλύσεως is the season of loosing the cable from this earthly shore, on a voyage to the eternal harbor of heavenly peace;” Wordsworth, in loco.—E. H.] Now, after the Apostle has reached this point, he looks back yet once more (2Ti_4:7), and then (2Ti_4:8) hopefully forward.

2Ti_4:7. I have fought the good fight. The one figure supplants the other. Yet once more the especially favorite comparison of his life with a battle comes into the foreground; a comparison which we have met before (1Co_9:24-27), and which occurs oftener in the Epistles to Timothy (1Ti_6:12; 2Ti_2:4). Now, in his own feeling, he stands at the end of the conflict (ἠγώνισμαι, perfect), and expresses his meaning in the following words, still more explicitly: I have finished my course, τὸν δρόμον τετέλεκα. He compares his agitated apostolic life with a race, which is completed only now, when, having arrived at the goal of his ministry, he sees death before his eyes (comp. Act_20:24; Php_3:12-14).—I have kept the faith, τὴν πίστιν τετηρήκα; namely, the faith in Christ, in spite of all temptation to unfaithfulness. Of course, it is possible (Heydenreich) that even here the figurative mode of address is still continued, and that πίστις also signifies literally the fidelity in the fulfilment of the vow which, in the undertaking of a combat and race, was wont to be made to the judge, viz., that one would submit one’s self entirely to the rules of the strife. In the following verses, also, the figurative mode of address still continues. On the other hand, however, it is simpler and safer to preserve here also the unvarying signification of πίστις, and to consider the faith as a trust for which Paul had cared honestly, so that he had lost nothing out of his hands (comp. 2Ti_1:12). Bengel: “Res bis per metaphoram expressa nunc tertio loco exprimitur proprie.”

2Ti_4:8. Henceforth there is laid up, &c. The Apostle had begun with a steadfast gaze upon his death; he now concludes, looking beyond death and the grave. Ἀπόκειταί μοι; the prize is laid up for me; it is there already for me, and cannot possibly escape me (comp. Col_1:5; 1Pe_1:4).—The crown of righteousness; the crown of victory, as for the winner in the race. The crown of righteousness is not the crown deservedly merited, but entirely like that of life or of glory, which consists therein that one become actually full partaker of the δικαιοσύνη; i.e., of the righteousness which is by faith.—Which the Lord—Jesus Christ, the rewarder—the righteous judge—clearly a contrast with the unrighteous, worldly judge, by whose sentence he was about now to be put to death—shall give me—ἀποδώσει, shall present to me publicly—at that day. The Apostle refers to the day of the last personal Parousia of the Lord, whom now he no longer hoped to live to see on earth, while the interval between his death and that moment is rolled up into a minimum.—And not to me only (sc. will He give it), but unto all them also that love his appearing.Ἐπιφάνεια, here, as in Tit_2:13; 1Ti_6:14, of his second appearing, which is represented as the object of the longing desire of all the faithful (comp. Rom_8:23). A pregnant hint for Timothy, at the same time, that he too might obtain the crown, yet only when if, like Paul, he would persevere faithfully in his course; and likewise also an indirect encouragement to a strict following of all the admonitions which had been previously given to him. (Upon the perfect ἠγαπ. as a continuing condition, see Winer, p. 244.)

DOCTRINAL AND ETHICAL

1. “Tametsi nunc regnat Christus in cælo et in terra, nondum tamen constat clara regni ejus manifestatio, quia potius et sub cruce latet obscurum et violenter ab hostibus oppugnatur. Ergo tum vere stabilietur ejus regnum, quum, prostratis inimicis et omni adversaria potestate vel sublata vel in nihilum redacta, suam majestatem proferet;” Calvin.

2. Noticeable also in a psychological view is the stress which Paul, just towards the end of his life, lays upon the promoting of Christian gentleness. He himself, in these two Epistles, gives many examples of it, and stands before us here as a John the Baptist, who, gradually, is glorified entirely into a John the Evangelist. In the more recent history of the Church, also, men are not wanting who, without sacrificing any one essential principle, any one sacred conviction, have gradually become gentler and more tender-hearted; e.g., Adolphe Monod.

3. The obligation to fulfil, in all particulars, the office of an evangelist, in widely extended and large congregations especially, is so vast, that assuredly the question arises with many among us, in 2Co_2:16. Hence, the correctness generally of the non omnia possumus omnes must be recognized also in this sphere; and it is to be much deplored, that it be demanded of so many a clergyman to be at the game time preacher, pastor, and catechist, not to mention once the continued study of theology as science, or ecclesiastical administration. By a more equal distribution of the work, especially in a field where many colleagues co-operate, we might be able to remedy many evils, if attention only were directed especially to each particular character. But as matters now stand, that of every one strictly everything is required, it is best to ascertain, by conscientious self-examination, which is our strong and which our weak side, and then, while we neglect entirely no department of the ministry, to devote ourselves for the most part to that branch to which we feel ourselves, outwardly and inwardly, most strongly called.

4. The cry of victory with which Paul greets his approaching end, has always justly been considered one of the noblest proofs of his true apostolic greatness. It is marvellous criticism, to which the feeling effusion of his heart, in 2Ti_4:6-8, appears contradictory, either with the representation of his doctrine of grace elsewhere (De Wette), or with the humility which he displays in other places; e.g., 1Co_4:3; Php_3:12-14 (Baur). Whosoever is sufficiently unpartisan to wish to see, will readily perceive that Paul expects no other reward than that which is accorded to him of grace; and that the glory of his hope, far from ending in himself, pre supposes and requires the deepest humility; which, e.g., 1Ti_1:16 has expressed. In a comparison of this language with his earlier statements, we must not forget, moreover, that we have here his latest account of his hope for eternity, wherein all other tones of the symphony are blended in the loftiest and most beautiful, viz., in that of the assurance of hope. Here also the word, so often forgotten, applies: Distingue tempora, et concordabit scriptura.

5. The expectation which faith of and for the Parousia of the Lord must cherish, is, in so far as the chief subject-matter is concerned, unalterably the same as in the days of Paul, although the general expectation, in the apostolic age, of a speedy return, has not been realized in that form.

6. The affectionate longing for the appearing of the Lord in glory, presupposes a high degree of spiritual life; and, on the other side, is admirably fitted to nourish, to perfect, to purify that life.

HOMILETICAL AND PRACTICAL

The Christian fidelity of Timothy in his sacred calling strengthened by a glance: (1) At the advent of the Lord; (2) at the increasing corruption of the times; (3) at the approaching end of Paul.—The Saviour of the world is at the same time ordained to be its Judge.—The connection of the individual judgment, directly at and after death, with the universal world-judgment at the end of the ages.—The coming again of Jesus the complete manifestation of His kingly glory.—The union of earnestness and love in the right-minded servant of Christ.—To contend is sometimes, to be gentle is always necessary.—Ebb and flow in public sympathy for sound doctrine.—Church-going from idle curiosity over against that for true desire of good.—The opposition to evangelical truth (2Ti_4:3-4): (1) Its signs; (2) its sources; (3) its consequences.—The unworthy strife for human applause upon the part of the preacher of the gospel.—“Preach so that thou mayest please God.”—The true Christian sobriety in the minister of the gospel.—Suffering and striving heroism intimately united together.—The true Christian fidelity in office: (1) True, in the greatest matters as in the smallest; (2) true, in the consciousness of a holy calling.—Paul at the close of his life.—The retrospect glance and the look into the future of the great Apostle, at the end of his life.—The τετέληκα of Paul a fruit of the τετέλεσται of Jesus.—The dying strains of the departing ambassador of the cross.—The similarity and the diversity between the departure of Paul and the departure of Moses.—The greatness of Paul in his farewell to life. He stands here before us: (1) As a prisoner, who expects his release; (2) as a combatant, who surveys the strife; (3) as a victor, who awaits his crowning; (4) as an ally, who encourages his comrades.—The Christian according to the chief particulars: (1) Placed on the same battle-ground; (2) assured of the same victory; (3) called to the same crown; (4) filled with the same peace, as the great Apostle of the heathen.—The farewell of Paul a manifestation of the power of his faith, his hope, his love.—The death of the Christian a gentle release.—How much one can lose in case of necessity if one only keep the faith.—The connection between the doctrine of free grace and of just reward.—The crowning festival of eternity: (1) The judge; (2) those crowned; (3) the feast of joy.—The Christian longing after the advent of the Lord: (1) How high it rises; (2) how suitable it is; (3) how richly it pays.—Each true disciple of Christ has in his nature somewhat apocalyptic.—Even in heaven loneliness will be no blessedness.

Starke: Cramer: The office of correction must be guided by discretion.—Osiander: a preacher must transform himself in sundry ways, as it were, now to rebuke earnestly, again to admonish kindly and gently.—Cramer: The naughtiness of human nature is so great, that it will only hearken to what is new; therefore the old truth is crushed out, and falsehood established.—Starke: Preachers are placed by God as watchmen, therefore must they hold faithful watch of the congregations over which they are placed.—Langii Op.: Every upright preacher must be an evangelist.—God still yet grants to many souls the especial grace to see beforehand certainly and to speak of the time of their death, which contributes so much the more to a better preparation for it; yet no one must depend upon that, nor expect it, but hold himself in readiness at all times for a blessed departure.—Cramer: A Christian knight must (as the ancients have remarked) have three hearts: a Job’s heart, for patience in affliction (1Pe_4:1); a Jacob’s heart, for perseverance in prayer (Gen. 32:37); a David’s heart, for joyful ness and trust in God (Psa_18:30).—It is no sin to say, in simplicity, what is best of one’s self (2Co_11:18).—Langii Op.: Patience, pious cross-bearer! in a little while thou becomest a crown-bearer.—Here, comfort and joy!—God will crown and glorify not only the great saints, but all likewise, provided they do but continue in faith.

Heubner: The spirit of the time, the prevailing taste, should not be at all the rule for the preacher; he should rather resist the spirit of the time, which for the most part is perverse.—Preachers should take for themselves an example in the prophets of the Old Covenant, who spake the truth freely to high and low.—The choice of teachers, according to what is it to be regulated?—Gloria sequentem fugit, fugientem sequitur.—Rash and incautious ways bring about sore mortifications.—Preaching only can avail for a complete fulfilling of the evangelical ministry.—The life of a true minister of God is a perpetual sacrifice, a giving up of himself.—The joyful looking forth upon death is the effect of a godly life.—The worth of a life rich in deeds.—For the true champion, death is a victory.—The expectation at death should strengthen for the battle and the race.

Rieger (2Ti_4:7-8): How the end of Christianity is better than its beginning: (1) The beginning is good; (2) the continuation is better; (3) constancy to the last best of all.—Lisco: The retrospect of a faithful pastor over his course.—The prospect of the believer in eternity.—The true minister, and his reward.

N. B.

2Ti_4:6-8 appropriate especially for funerals, as also for funeral addresses, but not indeed for every one.

Footnotes:

[1]2Ti_4:1.—The οὖν of the Recepta to be omitted. See Tischendorf on the place. [So, too, with ἐγώ.—E. H.]

[2]2Ti_4:1.—τοῦ κυρίου of the Recepta. A. C. D.1 F. G., Cod. Sin. 31, 37, and others, are against it.

[3]2Ti_4:1.—With Tischendorf, we read καί, instead of the κατά of the Recepta.

[4]2Ti_4:2.—[Vulg.: Insta oportune importune.—E. H.]

[5]2Ti_4:2.—[Cod. Sin., παρακ. ἐπιτίμη; so G., Orig.—E. H.]

[6]2Ti_4:3.—[The reading of the Recepta, τὰς ἐπιθυμίας τὰς ἀδίας, is relinquished universally now. The true reading doubtless is, κατὰ τὰς ἰδίας ἐπιθυμίας; A. C. D.,1 and others; Griesbach, Tischendorf, Lachmann, Wordsworth, Cod. Sin.—E. H.]

[7]2Ti_4:6.—[Lachmann reads τῆς ἀναλύσεως μον, and so the Cod. Sin., instead of the τ. ἐμῆς ὰυαλ. of the Recepta, which is followed by Tischendorf.—E. H.]

[8]2Ti_4:7.—[τὸν ἀγῶνα τὸν καλὁν, Recepta. Lachmann, Cod. Sin., τ. καλὸν ἀγῶνα. Tischendorf and Wordsworth adhere to the Recepta.—E. H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2 Timothy

LIGHT AT EVENTIDE

2Ti 4:1-5; 2Ti 4:16-18.

TIMOTHY does not appear to have been a strong man, either in body or mind, if we may judge from the exhortations and tonics which Paul felt it needful to administer in this letter. The young, gentle soul was more overwhelmed by Paul’s trial and impending death than the heroic martyr himself was. Nothing shook that steadfast heart, and from the very grave’s mouth he spoke brave encouragement.

Verses 1-5 are a rousing appeal to Timothy to fulfil his ministry. Embedded in it there is a sad prophecy of coming dark days for the Church, which constitutes, not a reason for despondency or for abandoning the work, but for doing it with all one’s might. But the all-powerful motive for every Christian teacher, whether of old or young, is pressed on Timothy in the solemn thoughts that he works in the sight of God and of Jesus, and that he and those to whom he speaks, and whose blood may be laid to his charge, are to see him when he appears, and to stand at his judgment bar.

The master’s eye makes diligent servants; the tremendous issues for speaker and hearer suspended on the preaching of the gospel, if they were ever burning before our inward vision, would make superfluous all other motives for straining every nerve and using every opportunity and power. How we should preach and teach and live if the great white throne and He who will sit on it were ever shining before us! Would not that sight burn up slothfulness, cowardice, perfunctory discharge of duty, mechanical repetition of scarcely felt words, and all the other selfishnesses and worldlinesses which sap our earnestness in our work.

The special duties enjoined are, first and foremost, the most general one to ‘preach the word,’ which is, indeed, a duty incumbent on all Christians; and then, subordinate to it, and descriptive of how it is to be done, the duty of persevering attention to that great life task - ‘be instant’; that is, be at it, be always at it. But is not ‘in season, out of season’ an unwise and dangerous precept? Do we not do more harm than good by thrusting gospel teaching down people’s throats at unfitting times? No doubt tact and prudence are as needful as zeal, but perhaps they are rather more abundant at present than it, and at a time that looks out of season to a man who does not wish to hear of Christ at any time, or to one who does not wish to speak of Him at any time, may be ‘in season’ for the very reason that it seems out of season. Felix is not an infallible judge of ‘a convenient season.’ It would do no harm if Christian people ‘obtruded’ their religion a little more.

But the general work of ‘preaching the word’ is to be accompanied with special care over the life of believers, which is to be active in three closely connected forms. Timothy is, where needful, to ‘convict’ of sin; for so the word rendered ‘reprove’ means, as applied to the mission of the Comforter in Joh 16:8. ‘Rebuke’ naturally follows conviction, and exhortation, or, rather, consolation or encouragement, as naturally follows rebuke. If the faithful teacher has sometimes to use the lancet, he must have the balm and the Bandage at hand. And this triple ministry is to be ‘with all longsuffering’ and ‘teaching.’ Chry-sostom beautifully comments, ‘Not as in anger, not as in hatred, not as insulting over him,... as loving, as sympathising, as more distressed than himself at his grief.’ And we may add, as letting ‘the teaching’ do the convicting and rebuking, not the teacher’s judgment or tongue.

The prospect of dark days coming, which so often saddens the close of a strenuous life for Christ and the Church, shadowed Paul’s spirit, and .added to his burdens. At Ephesus he had spoken forebodings of ‘grievous wolves’ entering in after his death, and now he feels that he will be powerless to check the torrent of corruption, and is eager that, when he is gone, Timothy and others may be wise and brave to cope with the tendencies to turn from the simple truth and to prefer ‘fables.’

The picture which he draws is true to-day. Healthful teaching is distasteful Men’s ears itch, and want to be tickled. The desire of the multitude is to have teachers who will reflect their own opinions and prejudices, who will not go against the grain or rub them the wrong way, who will flatter the mob which itself the people, and will keep ‘conviction’ and ‘rebuke’ well in the background. That is no reason for any Christian teacher’s being cast down, but is a reason for his buckling to his work, and not shunning to declare the whole counsel of God.

The true way to front and conquer these tendencies is by the display of an unmistakable self-sacrifice in the life, by sobriety in all things and willing endurance of hardship where needful, and by redoubled earnestness in proclaiming the gospel, which men need whether they want it or not, and by filling to the full the sphere of our work, and discharging all its obligations.

The final words in verses 16-18 carry on the triumphant strain. There had been some previous stage of Paul’s trial, in his second imprisonment, of which we have no details except those here - when the Roman Christians and all his friends had deserted him, and that he had thus been conformed unto Christ’s sufferings, and tasted the bitterness of friendship failing when needed most. But no trace of bitterness remained in his spirit, and, like his Lord, he prayed for them who had thus deserted him. He was left alone, but the Christ, who had borne his burden alone, died that none of His servants might ever have to know the same dreary solitude, and the absence of other comforters had made the more room, as well as need, for Him.

Paul’s predecessor, Stephen, had seen Jesus standing at the right hand of God. Paul had an even more blessed experience; for Jesus stood by him, there in the Roman court, in which, perhaps, the emperors ate on the tribunal What could terrify him with that Advocate at his side?

But it is beautiful that the Apostle does not first think of his Lord’s presence as ministering to his comfort, but as nerving him to ‘fulfil His message.’ The trial was to him, first, a crowning opportunity of preaching the gospel, and, no doubt, it gave him an audience of such a sort as he had never had. What did it matter even to himself what became of him, if ‘ all the Gentiles,’ and among them, no doubt, senators, generals, statesmen, and possibly Nero, ‘might bear’? Only as a second result of Christ’s help does he add that he was rescued, as from between the very teeth of the lion. The peril was extreme; his position seemed hopeless, the jaws were wide open, and he was held by the sharp fangs, but Christ dragged him out. The true David delivered his lamb out of the lion’s mouth.

The past is the prophecy of the future to those that trust in a changeless Christ, who has all the resources of the universe at command. ‘That which hath been is that which shall be,’ and he who can say ‘he hath delivered from so great a death’ ought to have no hesitation in adding’ in whom I trust that He will yet deliver me.’ That was the use that Paul made of his experience, and so his last words are an utterance of unfaltering faith and a doxology.

There appears to be an interesting echo of the Lord’s Prayer in verse 18. Observe the words ‘deliver,’ ‘from evil,’ ‘kingdom,’ ‘glory.’ Was Paul’s confidence disappointed? No; for surely he was delivered from every evil work, when the sharp sword struck off his head as he knelt outside thewalls of Rome. And Death was Christ’s last messenger, sent to ‘save him unto His heavenly kingdom,’ that there he might, with loftier words than even he could utter on earth, ascribe to Him ‘glory for ever. Amen.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

IV. THE LAST WORDS OF THE APOSTLE

CHAPTER 4

1. The last charge (2Ti 4:1-5)

2. His last testimony (2Ti 4:6-8)

3. The last personal messages (2Ti 4:9-22)

2Ti 4:1-5

This last chapter is a most impressive one. It is the farewell of this great man of God. joy and sorrow, confidence and love breathe in his final charge and message. “The sorrow that he might have in his soul was only for those he was leaving, and even that is almost swallowed up in the joyful consciousness of the thought with whom he was leaving them.” And so he delivers one more charge, and that solemnly before God and the Lord Jesus Christ, who is about to judge the living and the dead, and by His appearing and His kingdom. He is as a servant to keep the coming of the Lord, His appearing and His kingdom before his heart.

“The apostle urges this upon Timothy as what would, amid all the difficulties of the way, be his strength and assurance. It is always according to Scripture, ‘yet, but a little while, and He that will come shall come, and shall not tarry.’ We look back and see how long it has been, and we take this to make the distance behind us put distance into that which is before us. The apostle’s way for us would be rather that we should say, ‘The night is far spent, and the day is at hand.’ We may, after all, go to the Lord before He comes to us, but we shall not have missed the good of having been in the meanwhile ‘like unto men that wait for their Lord.’ The whole character of our Christianity will be affected by our ‘holding fast,’ or practically losing sight of His coming, as our constant expectation” (Numerical Bible).

With the thought of the coming of the Lord before his soul, Timothy is charged to preach the Word at all times. The blessed hope gives energy to continue in the ministry of the Word. Preach the Word! The Word, all the Word of God, the gospel and dispensational truth, is needed in the days when sound doctrine is no longer endured. And how all has come to pass! As the Apostle testified even so it is today. Sound doctrine no longer endured, “after their own lusts they heap to themselves teachers, having an itching ear.” They care nothing for the message of God, but have man’s person in admiration (Jude). They admire the teacher, his great swelling words (Jude). And the teachers and preachers are men-pleasers. And as a result of this their ears are turned away from the truth and are turned to fables, such as evolution, higher criticism, Christian Science and other delusions. In the midst of all this departure from the truth of God, the Lord still maintains His testimony through those who keep His Word and who do not deny His Name (Rev 3:8).

2Ti 4:6-8

The martyr’s death now looms up, and he pens the never-to-be-forgotten words of faithfulness and assurance of the crown of righteousness. “For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness which the Lord, the righteous judge, shall give me at that day; and not only to me, but also to all that love His appearing.” Upon the incorrect translation of the Authorized Version “I am now ready to be offered” has been founded that strange theory that the apostle was now ready to die, and had at last the assurance that he was worthy of being a participant in the first resurrection. (See annotations on Phm 1:3.) The apostle from the moment he had trusted in Christ had the fullest assurance that he belonged to Christ and was His co-heir; and so every believer knows that he is fitted for glory, not by what he does, or what he has suffered, but through grace alone. To teach that the Apostle Paul received his assurance that he would share the glory of Christ in resurrection, after, and as the result, of, his prolonged suffering, is pernicious, inasmuch as it denies all the great revelations in his Epistles concerning the standing of the believer in Christ. But he did not say he was ready; his words are, “For I am already being offered, and the time of my departure is come.” Knowing the time of his departure, in which he would have fellowship with His sufferings and be made conformable unto His death (Php 3:10), his heart contemplated in joyful expectation the moment when he would depart to be with Christ. In this sense he was being already offered, having his heart set upon the early departure to be with His Lord. He had fought the good fight, finished the course and kept the faith. He had been faithful in all things and resisted the attacks of the enemy.

And now he looks forward to the reward. He knew that there is laid up for him the crown of righteousness. He does not say that this crown would be bestowed upon him immediately after he left the earthly tabernacle. He will receive it from the righteous judge in that day, and that day has not yet come. At the same time “all that love His appearing” will receive the rewards. The Lord will come for His saints, as it is promised in the Word of God, and take them to Himself, and the kingdom which follows the rewards for faithful service will be enjoyed. To be in that glory with the Lord, in the Father’s house is the blessed destiny of all who have accepted the Lord Jesus Christ, and who are accepted in the Beloved. No service can secure that destiny. The grace of God puts it on our side. Faithful service will be rewarded in the kingdom. How great the reward that awaits the Apostle Paul in that day! May it be an incentive to all His people to labor on, to spend and be spent.

2Ti 4:9-22

And now the last message of the apostle. How he would have loved to have his beloved Timothy at his side and look into his face once more! “Do thy diligence to come shortly unto me.” And once more at the close of the letter he writes, “Do thy diligence to come before winter.” It was the cry of deepest affection of one who was deserted by others and yet not a lonely man, for the Lord was with him. Demas, a fellow worker and with Paul in his first imprisonment (Phm 1:24; Col 4:14), perhaps a Thessalonian, had forsaken the prisoner of the Lord. It is a mournful record, “having loved the present age, and is departed unto Thessalonica.” It is wrong to conclude from this that Demas ceased to be a Christian and had renounced the name of the Lord. He, with love for the present age in his soul, would avoid the cross and its shame, and therefore abandoned Paul. What became of Demas? What was his after-history? The Lord alone knows this.

And Crescens had also gone away to Galatia. We know nothing else of him. Titus went to Dalmatia. It is supposed that Titus joined Paul at Nicopolis (Tit 3:12) and accompanied him to Rome, and then went to Dalmatia to preach the gospel there. Only Luke, the beloved physician, remained with him, and no doubt he ministered in every way to the comfort of Paul. Then Mark is mentioned. It is the same John Mark mentioned in Act 13:5; Act 15:36-41. For a time after his failure in service Mark was unprofitable. His restoration had taken place, accomplished by the grace of God, and therefore the apostle desires to have him again at his side, “for he is profitable to me for the ministry.” And this John Mark became the chosen instrument to write the gospel record which bears his name, in which the Spirit of God describes so blessedly the Servant of all, who never failed.

Tychicus he had sent to Ephesus. Winter approaching he feels the need of the cloak which he had left with Carpus in Troas. We see that he paid attention even to so small a matter, and that as to his earthly possessions he was poor. He also wants the books, but especially the parchments. He had opportunity as a prisoner to read and study. We do not know what these books and parchments were.

And then the sad record of Alexander the coppersmith. He warns Timothy against him, for he had done him much evil. It must be the same Alexander mentioned in 1Ti 1:20. It may be possible that this man became incited against Paul on account of having mentioned his name in the first Epistle, and that he persecuted him for it. “The Lord will reward him according to his works.” This is according to God’s righteousness. At the time of the apostle’s first defence no one took his part, by standing by him; all forsook him. They left him alone and had not the courage to defend him. Beautiful is his prayer, “that it may not be laid to their charge.”

But while all men had forsaken him, one had not forsaken His faithful servant. True to His promise, “I will not leave nor forsake thee,” He had stood with Paul and strengthened him. And when he stood before the Roman authorities the Lord had given him another opportunity to proclaim the Gospel he loved so well, “that through me the preaching might be fully known, and all the Gentiles might hear: and I was delivered out of the mouth of the lion.”

And then in simple confidence he counted on the help of the Lord to the end. “And the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom: to whom be glory forever and ever. Amen.”

He sends his last greetings to his dearest friends and old companions, Prisca and Aquila and to the house of Onesiphorus. Erastus had remained in Corinth, where he was treasurer (Rom 16:23). The Ephesian brother Trophimus (Act 20:4; Act 21:29) he had left sick in Miletus. Then the final greetings and the last works of his inspired pen, “The Lord Jesus Christ be with thy spirit. Grace be with you.”

“It is evident that this Epistle was written when the apostle thought his departure near at hand, and when the faith of Christians had grievously declined, which was proved by their having forsaken the apostle. His faith was sustained by grace. He did not hide from himself that all was going wrong: his heart felt it--was broken by it; he saw that it would grow worse and worse. But his own testimony stood firm; he was strong for the Lord through grace. The strength of the Lord was with him to confess Christ, and to exhort Timothy to so much the more diligent and devoted an exercise of his ministry, because the days were evil.

“This is very important. If we love the Lord, if we feel what He is to the assembly, we feel that in the latter all is in ruin. Personal courage is not weakened, for the Lord remains ever the same, faithful, and using His power for us: if not in the assembly which rejects it, it is in those who stand fast that He will exercise His power according to the individual need created by this state of things” (Synopsis of the Bible).

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Division 5. (2Ti 4:1-22.)

The departure of Paul.

The last division is very characteristic of the whole epistle. It brings before us explicitly that which was before the apostle himself in everything he wrote here -his own departure from that scene in which he had so well fought the fight of faith and had now finished his course. The sorrow that he might have in his soul now was only for those he was leaving, and even that is almost swallowed up in the joyful consciousness of with Whom he was leaving them. Whatever might be, in fact, the declension that had begun, and the disastrous days which were before the Church, still, even so, the One to whom he was now going was Master of every circumstance, and would know how to glorify Himself as to all that could possibly come; aye, even as to the mistakes and failure and sins of His people; and to use even the apparently triumphant power of the enemy to do this. The whole epistle is characterized in this way by the spirit of power and of joy, of which he has spoken to Timothy; and it is this that gave him, and will give us, that sound mind which is the accompaniment of such a spirit. He in no wise made light of any of the evil; he could not do that. Evil remains evil, though God must glorify Himself about it; but, for the soul that in the consciousness of it turns to Him, there remains always a living, abiding and eternal God; and if we are with Him, there will be with us, of necessity, the joy of the final triumph all the way through. Yet this departure of Paul characterizes the state of things in which we are left; no more with apostolic power or with those whom God used as the instruments of His revelation, but in weakness, cleaving fast to that written Word only, without apparent positive intervention in our behalf.

1. But the word is, all the more, "Be strong." The difficulties are but to summon forth the strength which must indeed be in God, or it will be all too little. But He cannot fail us; and thus the apostle exhorts the disciple here, in view of One who is about to judge the living and the dead, and to appear Himself in order to take that kingdom, which will never be right save when it is in His hands absolutely. He is to "preach the Word, be urgent in season, out of season, to convict, rebuke, encourage, with all long-suffering and doctrine;" all the more that "the time will be when men will not bear sound doctrine, but after their own lusts will heap to themselves teachers, having an itching ear, and will turn away their ear from the truth and turn to fables." How plain that Timothy’s consolation is not to be drawn from circumstances, but from those eternal realities which we need to have ever before us, but which, as we realize them, possess and command the soul, imparting to it the abiding character of that eternity to which they belong.

The judgment of the living, with many, has but little place as distinguished from that judgment of the dead, which has comparatively much less place in Scripture. The great fact kept before us is that Christ is coming; but at that coming, He will judge the living and not yet the dead, and the forgetfulness of His coming as a constant expectation is that which has, in fact, put the judgment as a whole into the far-off distance, while it has confounded saint with sinner, and lost, therefore, the distinguishing blessing of faith in Christ. The judgment of the living plainly connects with the appearing of Christ; that of the dead, with the kingdom that follows it. The apostle urges these upon Timothy as what would, amid all the difficulties of the way, be his strength and assurance. It is always according to Scripture, "yet, but a little while, and He that will come shall come, and shall not tarry." We look back and see how long it has been, and we take this to make the distance behind us put distance into that which is before us. The apostle’s way for us would be rather that we should say, "The night is far spent, and the day is at hand." We may, after all, go to the Lord before He comes to us, but we shall not have missed the good of having been in the meanwhile "like unto men that wait for their Lord." The whole character of our Christianity will be affected by our "holding fast," or practically losing sight of His coming, as our constant expectation. With the sense of all this upon his soul, Timothy was to preach the Word, not the gospel simply, but the whole Word committed to him. How rare a thing is this! How few, in fact, take up the Word as a whole, to put it honestly in its entirety -so far as we may be able, to bring it all before the souls of others! Even with those who are not lacking in their apprehension of the gospel, that very gospel may be taken so as to limit the truth preached, and to get rid of how much that God certainly has in His own wisdom given for our instruction! How important a thing to be able to say, as Paul could say, that we have kept nothing back, but that, in the assurance that God has given us His Word, we have preached that Word faithfully! Timothy was to do this with the utmost urgency, "in season, out of season;" that is, there was to be no season at all; any time was the right time. That, of course, does not mean that among those outside, and, alas, under the power of Satan, there are not seasons, as other texts have shown us, which have to be laid hold of in order to reach those who at other times may be inaccessible; but amongst the people of God especially (and when we speak of preaching the Word, we must, of course, take these all in) Satan has no rightful power to shut out the truth from any. We need wisdom still, of course, in ministering the Word, according to the need which we may find in souls, and according to what they may be able to bear of it; but still the Word is for all times and for all the people of God, and we cannot count those His people who have no ears to hear it.

Again, we find conviction and rebuke as that which would necessarily spring -and, one may say, in the very first place -out of the preaching of the Word. Encouragement follows, but only for those who have hearts to accept whatever correction the word of God may bring. With souls that refuse the discipline of it, there can be no comfort rightly or safely given. Amid it all, there would be need of all long-suffering and constant teaching, all the more because the time would come when they would not bear sound teaching; but, on the contrary, after their own lusts, would heap to themselves teachers. Is it not true that the systems into which we have so largely got, really favor this devotion of people to teachers of their own choice, when they should have ears for every message that comes from God, whoever the messenger may be? But, ah, walls and fences shut out those who have not special liberty to come in, and permit the hearers inside to sit down undisturbed by that which, perhaps, is the very thing that God would have them hear. The general effect would be, as the apostle says here, to turn away the ears from the truth, and to turn them to fables.

2. Timothy, then, was to be sober in all things, to "suffer affliction," and to "do the work of an evangelist," to make full proof of his ministry in every part. Paul himself was leaving him. "I am already being poured out," he says -his own beautiful reference, no doubt, as we find in Philippians, to the drink-offering poured out upon the sacrifice. That which was used in it was the wine of joy, and the apostle so expresses it to the Philippians. If he was poured out upon the sacrifice and service of their faith, he would joy and rejoice with them all. Here it is not exactly the being poured out upon the sacrifice of others, but there is the same joy in it, as he contemplates the time of his departure having come. It was that "departing and being with Christ," of which he has already told us that it was "far better." Conflict he had had enough, but, even so, it had been a good fight. The fight was not to be regretted, but looked back upon with satisfaction. Nevertheless, it was a joy to have finished the course, and to realize that the faith which had been committed to him he had, by the grace of God, kept from all that would assail it. The crown of righteousness was now awaiting him from the Lord, the righteous Judge; when, indeed, not only he will receive his recompense, but also, as he says here, "all those who love His appearing." It is Christ’s appearing that in this connection is most suited to what he has before him, for it is at His appearing that He gets what is His own, and when everything will appear in its true character. And then He bestows the rewards. This is always the way in which Scripture connects these things. He comes to take us to Himself; but the rewards are put rather as in connection with the kingdom. Every one in it will receive his place in due recognition of the work that he has done. There are, of course, things which are common to all the people of God, and which we have got to keep carefully apart from the thought of their being in this sense a reward at all. They are the reward of Christ’s work indeed; but there has been here great confusion. The place in the Father’s house is not a place which is determined by the value of whatever work we have been enabled to do. The nearness of children to the Father is not according to the appraisal of their work, but the outflow of His own heart towards those who are begotten of His own Spirit, and all of them, in this, the mere subjects of divine grace. So, too, the belonging to Christ as members of His body is the portion of all the saints of the present time; all make part of the bride, of which the apostle speaks as that Church which He loves, and for which He has given Himself. These are things which have been more or less confounded on the part of those from whom we should have little expected it. The fruit of Christ’s work must also be, of necessity, far beyond any fruit of our own; and thus it is a comfort indeed to realize that that which we shall have and enjoy together is far beyond anything that can possibly distinguish us from one another. God’s best gifts, even in nature, are those that He bestows most widely; and yet we are not to make light of those special rewards of which Scripture certainly does not make light, and which have so much their sweetness from the fact of their coming from His hand who has Himself fought the great fight and entered into His rest.

But to love His appearing goes much further than the thought of any reward that one may find at that time. His appearing is that which is to bring the Day for the whole earth. It is the time when evil is to be put down with a strong hand, but that the love of God may be able to show itself according to His desire. It is the time when Christ Himself will be glorified, and everything put in subjection under His feet. Whatever special appeal there may be to us in the thought of our being caught up to meet Him in the air, yet, if we look at Scripture, we shall find that the appearing of the Lord, or His revelation, is that which is much more dwelt upon; and we can understand it surely in this way. We shall be with Him in that Day, and how blessed will it be to see the rightful King upon His throne, the earth subject to Him whom it has refused; the wilderness at His coming breaking out into blossom and harvest, and everything in the hands of Him who is the "Father of eternity," who is to fashion all things according to the Father’s will, so that they shall be eternal! Righteousness will then, indeed, be, at last, upon an absolute throne, and the crown of righteousness be the recompense of all who love His appearing.

3. The apostle goes on now to what is more personal to himself. We see the circumstances in which he is, and how little they can minister of comfort to him. Demas, mentioned elsewhere as a fellow-laborer, had now forsaken him, drawn away by the love of the present age, and was in Thessalonica. Cresces had gone to Galatia, Titus was in Dalmatia. There is no reproach attaching to their absence from him, but they were absent. Only Luke, the so constant companion of his journeys and labors, as the Acts shows him -Luke was with him. There is a joyful word with regard to Mark, whom he desires Timothy to bring with him as one serviceable to him for ministry. Tychicus he had himself sent to Ephesus. He needs for his comfort the cloak which he had left behind in Troas, with Carpus; and he has need of his books, especially the parchments, the material of which naturally points out the importance of what was written upon them. He remembers the evil done him by Alexander the smith, probably the one whom we have seen at Ephesus. The Lord would recompense him according to his works; but Timothy had need to be upon his guard against him as one who had greatly withstood the apostle’s words. More sorrowfully still, but in another spirit, he thinks of that first answer of his before the Roman Emperor, in which no man, even from among the brethren, stood with him, but all forsook him. He prays that it may not be laid to their charge. But there was One who stood with him, in Himself all-sufficient in place of any others; and He made this the very opportunity that the preaching should be fully known, and the nations should hear it; and for that time he was delivered out of the mouth of the lion. But, indeed, from every evil work He would deliver him, and preserve him unto His heavenly kingdom. The deliverance might take, as is plain, very different forms, and that which was, after all, to be his great deliverance might seem to be the very reverse; but God makes all things work together for good to those that love Him, and, His own soul, conscious of this nearing departure, breaks out in praise to Him to whom shall be the glory of the ages of ages.

He greets finally Prisca and Aquila, his old companions, and the house of the Onesiphorus of whom we have heard him speaking. Erastus had remained in Corinth, and Trophimus he had left in Miletus sick. We see that whatever miraculous power was in the Church, it was not made use of to make every saint comfortable in this life, nor, necessarily, to enable him to minister to the comfort of others either. The apostle felt, no doubt, the absence of Trophimus; but he has not a word of reproof for him, nor a thought of murmuring with regard to it. But his heart longs once more to see Timothy, and again he bids him use diligence to come to him.

He closes with greetings from those around him and from all the brethren, and prays that the Lord might be with his spirit, energizing and controlling it. He ends with a prayer for him, that he might have the grace at all times so needful.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

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

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

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 4:1. Οὖν, therefore) This is deduced from the whole of ch. 3—ἐγὼ, I) whom thou hast known, ch. 2Ti 3:14.—ζῶντας καὶ νεκροὺς, the living and the dead) Paul’s death was at hand, while Timothy was to survive.—κατὰ) then when He shall appear; κατὰ refers to time, Heb 1:10 [Κατʼ ἀρχάς].—ἐπιφάνειαν) ἐπιφάνεια καὶ βασιλεία is a Hendiadys: ἐπιφάνεια is the revelation and rise of the kingdom, 1Ti 6:14-15.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_4:1-2. Exhortation to faithful performance of official duty, enforced by the introductory formula: διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ κ.τ.λ.] comp. 2Ti_2:14; 1Ti_5:21.

τοῦ μέλλοντος κρίνειν ζ. κ. νεκρ.] Theophylact rightly expounds it: ζῶντας καὶ νεκροὺς λέγει τοὺς ἤδη ἀπελθόντας, καὶ τοὺς τότε καταλειφθησομένους ζῶντας; comp. 1Th_4:16-17; 1Co_15:51-52. Christ is called judge of the dead and the living, also in Act_10:42; 1Pe_4:5; it is quite wrong to suppose that the spiritually dead and living are meant. The allusion to the last judgment gives special strength to the exhortation.

καὶ τὴν ἐπιφάνειαν αὐτοῦ] Most expositors adopt κατά, the usual reading, as the correct one, and then take it as a preposition of time (Mat_27:15; Act_13:27; Heb_3:8), belonging to κρίνειν. With the correct reading, τὴν ἐπιφ κ.τ.λ. depends on διαμαρτύρομαι as the accusative of the oath (so, too, van Oosterzee and Plitt). It is, however, to be noted that in the N. T. διαμαρτύρεσθαι does not mean swear by itself, but only in connection with ἐνώπιον τοῦ Θεοῦ (only in the Pastoral Epistles), and therefore only in this connection does it, like other verbs of swearing, govern the accusative, as Hofmann rightly remarks. Hence it follows that καί does not connect ἐπιφάνειαν with the previous ἐνώπιον, but belongs to the following καί: both … and (Hofmann). De Wette, appealing to Deu_4:26, incorrectly expounds it: I call his appearance, etc., to witness; present things may be summoned as witnesses, but not future events like the ἐπιφάνεια of Christ.

The Vulg. has: per adventum, without καί: probably a translation of κατά, which is taken as κατά with the genitive, Mat_26:63.

ἐπιφάνεια, see 1Ti_6:14.

καὶ τὴν βασιλείαν αὐτοῦ] Several expositors join the two expressions as an hendiadys (Bengel: ἐπιφάνεια est revelatio et exhortus regni) = τὴν ἐπιφ. τῆς βασιλείας αὐτοῦ; but the αὐτοῦ with ἐπιφ. is against this. The two things are considered separately (Wiesinger: the repetition of αὐτοῦ is rhetorical; each element is intended to be taken independently, and considered in its full significance); the βασιλεία αὐτοῦ is the regnum gloriae which begins with the return of Christ.

The reason for adding these words lies in the κρίνειν ζ. κ. ν.; Paul says he has Christs second coming and kingdom in his thoughts, that he may give greater importance to his exhortation.2Ti_4:2. κήρυξον τὸν λόγον] In 1Ti_5:21, διαμ. is followed by ἵνα with the conjunctive; but here we have the simple imperative, which makes the appeal all the more urgent (Wiesinger).

τὸν λόγον, sc. τοῦ Θεοῦ] This more precise definition is wanting here, because the emphasis lies chiefly on the verb, Paul indicating to Timothy the work to be done.

ἐπίστηθι εὐκαίρως ἀκαίρως] Most expositors join these words closely with κήρυξον in sense. Heydenreich: ἐπίστηθι, sc. τῷ κηρύσσειν. Theodoret: οὐχ ἁπλῶς καὶ ὡς ἔτυχεν αὐτὸν κηρύττειν παρεγγυᾷ, ἀλλὰ πάντα καιρὸν ἐπιτήδειον πρὸς τοῦτο νομίζειν. Vulg.: insta; Luther: persist; so also van Oosterzee; similarly Wiesinger, who, in harmony with ἐπίμενε αὐτοῖς, 1Ti_4:16, expounds it: keep ones attention or activity directed to a thing. But this is not the usual meaning of the verb; it means rather step towards or draw near (Hofmann is less precise: approach, appear), comp. Luk_2:8; Luk_2:38, and other passages. The word is defined more precisely by κήρυξον τὸν λόγον: draw near with the preaching of the word. Who are the persons to whom Timothy is to draw near, may easily be supplied from the context, viz. to those to whom he has to preach the word. It is incorrect to think only of the whole church (Bretschneider: accede ad coetus christianos, so also de Wette), or only of the individual members (so before in this commentary). Plitt is correct: draw near (to men), viz. with the word.

εὐκαίρως ἀκαίρως[56]] Chrysostom: ΜῊ ΚΑΙΡῸΝ ἜΧΕ ὩΡΙΣΜΈΝΟΝ, ἈΕῚ ΣΟῚ ΚΑΙΡῸς ἚΣΤΩ. The further definition given by Chrysostom: ΚἊΝ ἘΝ ΤΟῖς ΚΙΝΔΎΝΟΙς, ΚἊΝ ἘΝ ΔΕΣΜΩΤΗΡΊῼ ᾞς Κ.Τ.Λ., or by Theodoret: ΚΑῚ ἘΝ ΔΕΣΜΩΤΗΡΊῼ, ΚΑΊ ΠΛΟΊῼ ΚΑῚ ΠΑΡΑΚΕΙΜΈΝΗς ΤΡΑΠΈΖΗς, and others similar by other expositors, are wrong, since we ought to think here not so much of the circumstances in which Timothy (or more generally the preacher of the word) may be, but of the circumstances of the hearers: whether the time seems to thee seasonable or unseasonable for it (de Wette, Wiesinger, van Oosterzee). Hofmann is wrong: whether he comes seasonably or not to those whom he approaches with the word; for there was no need to tell Timothy that the preacher was not bound to inquire into his hearers opinion and act accordingly. For the truth, the occasion is always seasonable. He who desires to wait until the occasion seem completely favourable for his work, will never find it. This is particularly true of the exercise of the evangelic office.

Note, finally, Bezas remark: nempe quod ad carnis prudentiam pertinet; nam alioqui requiritur sanctae prudentiae spiritus, captans occasiones ad aedificationem opportunas.

ἜΛΕΓΞΟΝ] should be restricted neither to heresies nor to moral transgressions; it includes blame of everything blameworthy.

ἘΠΙΤΊΜΗΣΟΝ] stronger than ἜΛΕΓΞΟΝ: blame with decided manifestation of dislike; often in the Gospels, also in Jud_1:9.

ΠΑΡΑΚΆΛΕΣΟΝ] Blame and exhortation should be joined in order to cause edification; blame by itself embitters, exhortation by itself is ineffectual.

ἘΝ ΠΆΣῌ ΜΑΚΡΟΘΥΜΊᾼ ΚΑῚ ΔΙΔΑΧῇ] An appendix to ΠΑΡΑΚΆΛΕΣΟΝ, or, according to the reading of Tisch. 8, ἘΠΙΤΊΜΗΣΟΝ, with which, however, it seems less appropriate. On ΜΑΚΡΟΘΥΜΊΑ, comp. 2Ti_3:10.

ΔΙΔΑΧῇ] The exhortation is to be of a kind that will instruct; the purpose, as Heydenreich aptly remarks, is not to produce momentary emotion and violent tumult of feeling. ΔΙΔΑΧΉ is instruction, and is not equivalent to studium alios vera docendi. It is wrong, too, to make it an hendiadys, as if it were ἘΝ ΠΆΣῌ ΔΙΔΑΧῆς ΜΑΚΡΟΘΥΜΊᾼ.

Note the connection of this verse with 2Ti_3:16. The preacher of the divine word has not to perform the work of teaching, of reproving, etc., without placing himself under the teaching, the reproof, etc., of the divine word.

[56] Similar collocations without any particle of union or separation are not found in the N. T., but occur in Greek and Latin classics; see Bengel on this passage. Nicetas Choniates: παιδαγωγῷ ἐμβριθεῖ ἐοικὼς, εὐκαίρως ἀκαίρως ἐπέπληττεν. Julian: ἐπορεύετο ἐπὶ τὰς τῶν φίλων οἰκίκς ἄκλητος κεκλημένος. Virgil: digna indigna pati.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 4:1-8 . I solemnly charge you, in view of the coming judgment, to be zealous in the exercise of your ministry while the opportunity lasts, while people are willing to listen to your admonitions. Soon the craze for novelty will draw men away from sober truth to fantastic figments. Do you stand your ground. Fill the place which my death will leave vacant. My course is run, my crown is awaiting me. “My crown” did I say? Nay, there is a crown for you, too, and for all who live in the loving longing for the coming of their Lord.

2Ti 4:1 . Διαμαρτύρομαι : See on 1Ti 5:21 . As the adjuration follows immediately on warnings against a moral degeneration which had already set in and would increase, it is appropriate that it should contain a solemn assurance of judgment to come.

Χριστοῦ Ἰησοῦ , τοῦ μέλλοντος κρίνειν : This was a prominent topic in St. Paul’s preaching (Act 17:31 ; Rom 2:16 ; 1Co 4:5 ). κρῖναι is the tense used in the Creeds, as in 1Pe 4:5 . (Tisch. R.V.). See apparat. crit .

ζῶντας καὶ νεκρούς : To be understood literally. See 1Th 4:16-17 .

τὴν ἐπιφάνειαν : per adventum ipsius (Vulg.). The acc. is that of the thing by which a person adjures, as in the case of ὁρκίζω (Mar 5:7 ; Act 19:13 ; cf. 1Th 5:27 ). The use of διαμαρτύρομαι with an acc. in Deu 4:26 ; Deu 31:28 , is different, διαμαρτ . ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν . “I call heaven and earth to witness against you.” Heaven and earth can be conceived as personalities, cf. Psa 50:4 ; not so the appearance or kingdom of Christ. On ἐπιφάνεια see note on 1Ti 6:14 .

βασιλείαν : The perfected kingdom, the manifestation of which will follow the second ἐπιφάνεια .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ch.

4:1-8.] Earnest exhortation to Timotheus to fulfil his office; in the near prospect of defection from the truth, and of the Apostle’s own departure from life. I adjure thee (ref.) before God, and Christ Jesus, who is about to judge living and dead (λέγει τοὺς ἤδη ἀπελθόντας καὶ τοὺς τότε καταλειφθησομένους ζῶντας, Thl.: so also Thdrt., and Chrys., alt. 2: not as Chrys., alt. 1, ἁμαρτωλοὺς λέγει καὶ δικαίους), and by (i.e. ‘and I call to witness,’ as in Deu 4:26, διαμαρτύρομαι ὑμῖν τόν τε οὐρανὸν καὶ τὴν γῆν, the construction being changed from that in the first clause. This is better than with Huther, to take the accusatives as merely acc. jurandi, as in 1Co 15:31; Jas 5:12. With κατά, it would be, ‘at His, &c.:’ cf. Mat 27:15; Act 13:27; Heb 3:8) his appearing (reff.) and his kingdom (these two, τ. ἐπιφ. αὐτοῦ κ. τ. βασ. αὐτοῦ, are not to be taken as a hendiadys, as Bengel,—‘ἐπιφάνεια est revelatio et exortus regni’—but each has its place in the adjuration:—His coming, at which we shall stand before Him;—His kingdom, in which we hope to reign with Him),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4:1-8. Final appeal based on the coming judgment and the writer’s approaching death. You have followed me loyally thus far: I charge you to follow me further, and to remain true to the truth until the end.

As in the sight of God and of Christ Jesus who shall come to judge us all whether living or dead, as you would be ready to welcome His Appearing, as you would hope to share His Kingdom, I charge you, preach the message of the Gospel, stand up to your task boldly, in season and out of season, whether you are welcome or unwelcome, refute false teaching, rebuke wrong-doers, pass censure on those who refuse to obey, encourage those who do, never failing in patience, using every method of teaching. For a time will come when men will not tolerate the sound teaching, nay, led, each by his own caprice, they will pile teacher upon teacher, and burden upon burden on their own backs; with ears always itching for some novelty, they will refuse to listen to the simple truth, they will turn aside to listen to all those empty legends. But do you keep calm, keep self-restrained in all things, be ready to face suffering: your work is to preach good tidings, preach them fully; your task is a task of ministry, perform it to the full. For I shall have to leave you to yourself: my life-blood is on the point of being poured out as a libation to God: the moment is close at hand when I must strike my tent and be gone. Yes: I have fought my fight, and it was the right fight: I have come to the end of the course; I have kept faith with my Master. So henceforth there is stored up safely for me the crown of a righteous life: the Lord will award it to me on that great day: yes, but not only to me, but also to all who have set their hearts on His appearing. We shall be together with Him whom we love.

Note.—(i) This paragraph completes the appeal of 1:8, 2:8-13, and prepares the way for the request of 9. For the main thought of it, cf. 2Th 1:5-12, 2Co 5:1-11

(ii) In vv.6-8 there seems to be a conscious reminiscence of Php 1:23, Php 1:2:17, Php 1:3:13, Php 1:14. If St. Paul is the writer, he may be deliberately recalling to Timothy’s mind the words of that Epistle, of which Timothy was probably the amanuensis. “What I dictated to you then—that I was willing to depart and to have my life-blood poured out—is now come to the test. I am face to face with it now.”

(iii) From Chrysostom onwards commentators have wondered whether St. Paul can be cleared of the charge of self-praise in this passage. It is true that St. Paul is always over self-conscious (cf. 1Th 2:3-8, 2Co 11:16-33); the break in his life by conversion, and the constant opposition which he had to face, made him such; but with St. Paul there is always Χριστός behind the ἐγώ (Gal 2:20), always the thought of the grace which enables him who can do nothing by himself to do all things in its strength (1Co 15:10, Php 4:13, 1Ti 1:12); and to one who so recognizes the power which enables him to be what he is, there is a true self-confidence, a legitimate self-praise; especially when, as here, the purpose is to give confidence to a younger man to follow. May it not even be that St. Paul, who was constantly “bearing about the dying of Jesus” (2Co 4:10), may have been thinking of His Master’s confidence that His work was completely done, and that He could confidently commit His spirit into His Father’s hands? (Luk 23:46, Joh 17:4, Joh 19:30).

1. διαμαρτύρομαι κ.τ.λ.] For a similar appeal to the thought of the judgment, cf. I 5:21, 6:13-16; and for the construction with an accusative, τὴν ἐπιφάνειαν: cf. 1Th 5:27, Mar 5:7 ὁρκίζω σε τὸν θεόν.

κρίνειν ζ. καὶ ν.] perhaps already a fixed formula in a baptismal creed, cf. Act 10:42, Act 10:1 P 4:5; here perhaps with the personal thought, “you alive and me dead,” or “both of us, whether alive or dead.”

ἐπιφάνειαν] cf. I 6:14, Tit 2:13 note; τὴν βασλείαν, cf. 18 and 2Th 1:5 εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ. The kingdom which we may hope to share, 2:12.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The principal and chief of all admonitions, being therefore proposed with a most earnest charge, is this: That the word of God be propounded with a certain holy importunity, as necessity requireth: but so, that a good and true ground of the doctrine be laid, and the vehemency be tempered with all holy meekness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER IV.

The apostle charges Timothy to be diligent, incessant, and

faithful in his preaching; to watch, suffer patiently, and give

full proof of his ministry, 1-5.

He predicts his own approaching death, and expresses the

strongest confidence of being eternally happy, 6-8.

Desires Timothy to come and see him; shows that several had

forsaken him, that others were gone to different districts, and

that he had only Luke with him, 9-12.

Desires him to bring the cloak, book, and parchments, which he

had left at Troas, 13.

Of Alexander the coppersmith's opposition, 14, 15.

Tells Timothy how he was deserted by all when obliged to make

his first defence before Nero; how God supported him, and the

confidence with which he was inspired, 16-18.

Salutations to different persons at Ephesus, and from different

persons at Rome, 19-21.

The apostolical benediction, 22.

NOTES ON CHAP. IV.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1 I charge thee, therefore, before God and the Lord Jesus Christ It is proper to observe carefully the word therefore, by means of which he appropriately connects Scripture with preaching. This also refutes certain fanatics, who haughtily boast that they no longer need the aid of teachers, because the reading of scripture is abundantly sufficient. But Paul, after having spoken of the usefulness of Scripture, infers not only that all ought to read it, but that teachers ought to administer it, which is the duty enjoined on them. Accordingly, as all our wisdom is contained in the Scriptures, and neither ought we to learn, nor teachers to draw their instructions, from any other source; so he who, neglecting the assistance of the living voice, shall satisfy himself with the silent Scripture, will find how grievous an evil it is to disregard that way of learning which has been enjoined by God and Christ. Let us remember, I say, that the reading of Scripture is recommended to us in such a manner as not to hinder, in the smallest degree, the ministry of pastors; and, therefore, let believers endeavor to profit both in reading and in hearing; for not in vain hath God ordained both of them.

Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to Timothy, God as the avenger, and Christ as the judge, if he shall cease to discharge his office of teaching. And, indeed, in like manner as God showed by an inestimable pledge, when he spared not his only-begotten Son, how great is the care which he has for the Church, so he will not suffer to remain unpunished the negligence of pastors, through whom souls, which he hath redeemed at so costly a price, perish or are exposed as a prey.

Who shall judge the living and the dead More especially the Apostle fixes attention on the judgment of Christ; because, as we are his representatives, so he will demand a more strict account of evil administration. By “the living and the dead” are meant those whom he shall find still alive at his coming, and likewise those who shall have died. There will therefore be none that escape his judgment.

The appearance of Christ and his kingdom mean the same thing; for although he now reigns in heaven and earth, yet hitherto his reign is not clearly manifested, but, on the contrary, is obscurely hidden under the cross, and is violently assailed by enemies. His kingdom will therefore be established at that time when, having vanquished his enemies, and either removed or reduced to nothing every opposing power, he shall display his majesty.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

IV.

(1) I charge thee therefore before God, and the Lord Jesus Christ.—The parchment, or papyrus, in the prison room of St. Paul on which, probably, Luke (2Ti_4:11), the faithful friend, was writing to the Apostle’s dictation, was nearly filled up. What has still to be said to the chief presbyter of the Church of Ephesus must be brief. But St. Paul would have the last words introduced by a most impressive preface. So before he sums up his directions and exhortations, he appeals to him in these stately and solemn words. The Greek word rendered “I charge (thee),” is more accurately translated by, I solemnly charge (thee), before those divine witnesses, the Eternal Father and the Blessed Son, present with me in this prison of mine in Rome, present equally with you in study-chamber or church in Asia.

Who shall judge the quick and the dead.—These words must have sounded with strange power in the ears of men like Timothy, and must have impressed them with an intense feeling of responsibility. The Apostle in his divine wisdom was charging these teachers of the Church to be faithful and zealous in their work, by the thought, which must be ever present, that they—either alive on the day of the Coming of the Lord, or, if they had tasted death already, raised from the dead incorruptible (comp. 1Th_4:17)—must stand before the Judge and give an account of their stewardship; on that awful morning must every man and woman render up, before the Judge who knows all and sees all, a strict account of the deeds done in the body. The looking forward to the judgment morning must surely be a spur to any faint-hearted, dispirited servant of the Lord disposed to temporise, or reluctant to face the dangers which threaten a faithful discharge of duties.

At his appearing and his kingdom.—The older authorities here—instead of the preposition “at”—read “and.” The rendering then would be: “I charge thee in the sight of God and Jesus Christ, who will judge quick and dead (I charge thee) by His appearing (epiphany) and by His kingdom,” the construction in Greek being the usual accusative of adjuration, as in Mar_5:7; Act_19:13. So, too, Deu_4:26 (LXX.): “I solemnly charge you to-day by heaven and earth.” The passage, by this restoration of the ancient, and, at first sight, more difficult reading, gains, as we shall see, immeasurably in strength and power. “By his appearing,” or by His manifestation or epiphany, refers, of course, to the Lord’s coming a second time to judge the earth in the glory of the Father with His angels. (Mat_16:27; 1Th_4:16-17.) “And by His kingdom:” His kingdom, that kingdom is here meant which, in the words of the Nicene Creed, “shall have no end.” This glorious sovereignty of Christ is to succeed what Pearson (Creed, Article VI., p. 529, Chevallier’s edit.) calls “the modificated eternity of His mediatorship,” which will end when all His enemies shall have been subdued, and He shall have delivered up the kingdom to God, even the Father. The “kingdom” here spoken of is to commence at Christ’s glorious epiphany or manifestation, when “the kingdoms of the world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (Rev_11:15). Timothy was conjured by the “appearing” of Christ when he would have to stand before Him and be judged; he was conjured, too, by “His kingdom,” in which glorious state Timothy hoped to share, for was it not promised that His own should reign with Him? (2Ti_2:12.) There seems in this solemn ringing adjuration something which reminds us of “a faithful saying.” The germs at least of one of the ancient creeds are apparent here, where allusion is made to God (the Father) and to Jesus Christ, the judge of quick and dead, to His coming again with glory and then to His kingdom.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. I charge thee therefore] Read I charge thee, omitting the pronoun and conjunction. The stress is on the verb itself, more marked and solemn because placed quite abruptly; almost therefore, ‘I adjure thee.’ For the meaning and use, see on 2Ti_2:14.

and the Lord Jesus Christ] The best mss. have and Christ Jesus, see note on 1Ti_1:1.

who shall judge] The thought of ‘Christ the Judge,’ which was the subject of St Paul’s earliest letters to the Thessalonians fifteen years before, recurs now in this last warning word. So too the word ‘appearing,’ epiphany, which is a characteristic of the ‘Pastorals’: see note on 1Ti_6:14.

at his appearing] The better authorities read ‘and’ for ‘at’; ‘his appearing’ is to be taken therefore as the accusative of the object appealed to in the solemn adjuration; as the same verb is used LXX. Deu_4:26, ‘I call heaven and earth to witness against you’; the first construction being equivalent in sense to ‘I call God to witness, and Christ Jesus,’ the second is added as if it had been so, ‘and I call to witness His appearing.’ So the uncompounded verb is constantly used with the accusative. Cf. Mar_5:7.

and his kingdom] ‘His coming, at which we shall stand before Him, His kingdom in which we shall hope to reign with Him.’ Alford.

1–8. The last appeal. The same warning. The old example

The three main thoughts (see 2Ti_3:1) recur, but with added intensity, in this last brief appeal, and warning, and example. Similarly in 1Ti_6:20 observe the ‘aculeus in fine.’ ‘Play the man thyself; beware the lives and tongues of error; see how the old warrior dies.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I charge thee therefore before God,.... Whose word the Scriptures are, and by whom they are inspired; who had made Timothy an able minister of the New Testament, and to whom he was accountable for his ministry:

and the Lord Jesus Christ; who is equal with God, and bestows ministerial gifts on men, and from whom Timothy had his; whose Gospel he preached; in whose cause he was embarked; and before whom he must appear, to give an account of his ministry, talents, and souls under his care:

who shall judge the quick and the dead at his appearing and his kingdom; it is certain there will be a general judgment; the day is appointed, and Christ is ordained the Judge of all men; all judgment is committed to him, and he is ready to exercise it; for which he is abundantly qualified, being God omniscient and omnipotent; and which he will execute in the most righteous and impartial manner. The persons that will be judged by him are, "the quick and the dead"; by which are meant, not the different parts of men, their souls which are living and immortal, and their bodies which die and will be raised from the dead, though they will be judged in their whole persons; nor the different sorts of men, as good men, who are made alive by the Spirit and grace of God, and evil men, who are dead in trespasses and sins, and die in their sins; though this is a truth that God will judge both the righteous and the wicked: but rather by the "quick", are meant, such as will be found alive at Christ's coming; and by the "dead", such as having been dead, will be raised by him; and in short, the characters include all mentioned; who must all stand before the judgment seat of Christ. The time when this will be, is,

at his appearing, and his kingdom; which may be considered as an hendyadis, expressive of one and the same thing; and so the Syriac version renders it, "at the revelation of his kingdom"; or as two things, the one as antecedent and preparatory to the other; the former refers to the appearance of Christ at the last day. He appeared frequently to the Old Testament saints in an human form; and he really appeared in human nature in the fulness of time; and after his resurrection to his apostles and others, and even after his ascension to some; and he appears in a spiritual manner to believers in all ages; but to them that look for him, he will appear a second time in person, in a most glorious manner: for the present he is received up into heaven, where he is as it were hid, and is unseen to corporeal eyes; but in his due time he will be manifested in his own and his Father's glory, and in the glory of his angels; and this appearance will be greatly to the advantage of the saints, who will then appear in glory, and be like him, and see him as he is, and hence they look for it, and love it; and at this time will be the judgment, and then will the kingdom of Christ take place. Christ has a kingdom now, and ever had, which is not of this world, but is of a spiritual nature; and which will be more manifest in that latter day, by the spread of the Gospel, the numerous instances of conversion, and the revival of powerful religion and godliness, which we commonly call the spiritual reign of Christ; but the kingdom here designed, is the personal reign of Christ, for a thousand years: at the beginning of which will be the judgment of the saints, who having the crown of righteousness given them by the Judge, will reign with him as kings and priests; and at the end of this period will be the judgment of the wicked. The charge made before these two divine Persons, God and his Son Jesus Christ, follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

Ver. 1. I charge thee therefore] Matters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power but for great purpose, Eph 1:18-19, so neither must we use great earnestness but in affairs of great moment. It is a weakness to be hot in a cold matter, but worse to be cold in a hot matter. Farellus persuading Calvin (then a young student, and bound for Italy) to stay and help in the Lord’s work at Geneva, pronounced God’s curse upon his studies (which Calvin pretended) in case he stayed not. Whereupon, Non ausus fuit Calvinus ad Farelli tonitrua plus quam Periclea, saith mine author, iugum vocationis, quod sibi a Domino imponi videbat, detrectare. Calvin dared not stir after such a charge, but staid it out there to his dying day. (Melch. Adam. in Vita Calv.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I charge thee therefore before God - See the notes on 1Ti 5:21.

Who shall judge the quick and the dead - That is, the Lord Jesus; for he is to be the judge of men; Mat. 25:31-46; 2Co 5:10. The word “quick” means “living” (See the Act 10:42 note; Eph 2:1 note); and the idea is, that he would be alike the judge of all who were alive when he should come, and of all who had died; see the notes on 1Th 4:16-17. In view of the fact that all, whether preachers or hearers, must give up their account to the final Judge, Paul charges Timothy to be faithful; and what is there which will more conduce to fidelity in the discharge of duty, than the thought that we must soon give up a solemn account of the manner in which we have performed it?

At his appearing - That is, the judgment shall then take place. This must refer to a judgment yet to take place, for the Lord Jesus has not yet “appeared” the second time to men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of the word rendered “appearing,” see the notes on 2Th 2:8. It is there rendered “brighteness”; compare 1Ti 6:14; 2Ti 1:10; Tit 2:13.

And his kingdom - Or, at the setting up of his kingdom. The idea of his reigning, or setting up his kingdom, is not unfrequently associated with the idea of his cominG; see Mat 16:28. The meaning is, that, at his second advent, the extent and majesty of his kingdom will be fully displayed. It will be seen that he has control over the elements, over the graves of the dead, and over all the living. It will be seen that the earth and the heavens are under his sway, and that all things there acknowledge him as their sovereign Lord. In order to meet the full force of the language used by Paul here, it is not necessary to suppose that he will set up a visible kingdom on the earth, but only that there will be an illustrious display of himself as a king, and of the extent and majesty of the empire over which he presides: compare the Rom 14:11 note; Phi 2:10 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I charge thee (literally, testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. --- By his coming.[1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. (Witham)

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[BIBLIOGRAPHY]

Per adventum, Greek: kata ten epiphaneian.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I charge thee therefore before God, who seeth and observeth what thou doest, and will one day call thee to account for thy discharge of thy ministry.

And the Lord Jesus Christ, who shall judge the quick and the dead; and before the Son of God, the Lord Jesus Christ, whom thou hast more reason to regard, not only because he is thy Master, and thou his servant, in a special sense, but because he is to be thy Judge also, for he shall be the Judge, as of those that are dead before his coming, so of those also who shall be alive at his coming, 1Co 15:52; 1Th 4:15,17.

At his appearing and his kingdom; when he shall appear the second time, and set up his kingdom of glory, delivering up his mediatory kingdom to this Father. I charge thee, as in the presence of God and this Christ, or as thou hast a regard to God and to this Christ, and fearest the angry face of this Judge, or believest his second coming, or expectest a share in his kingdom of glory: a most severe obtestation, charge, or adjuration. What is that duty which is ushered in in so solemn a manner? It followeth. (See Poole on "2Ti 4:2").

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

St. Paul's Last Messages and Counsels

1-8. The Apostle, knowing that his days are fast drawing to a close, exhorts Timothy to increased diligence and earnestness in his teaching, in view of the imminence of a time of error and excitement. He refers to his approaching martyrdom, expressing his readiness for whatever may await him, and his confidence in the reward of his faithfulness.

1. I charge thee] cp. 1Ti_5:21. And the Lord Jesus Christ] RV 'and of Christ Jesus.'

At his appearing, etc.] RV 'and by his appearing and his kingdom.' The Second Coming and the glorious kingdom of Christ are invoked to remind Timothy of the greatness of his responsibility.

2. In season, out of season] This has been well rendered, 'Take opportunity, or make it.' With all longsuffering and doctrine] i.e. ever patient and ready to teach.

3. False views of Christian truth would gain credence in the future as they had done in the past (cp. 2Co_11:4, 2Co_11:12-15; Col_2:8, Col_2:18); and it would be well that the converts should be prepared against the day of trial. After their own lusts] They would prefer teaching which agreed with their selfish desires to the pure truth of the gospel condemning their evil habits and awakening their consciences: cp. Jer_5:31.

5. The work of an evangelist] i.e. of preaching the gospel. Make full proof of thy ministry] i.e. neglect no aspect of the work.

6. For I, etc.] The 'I' is emphatic, in contrast to the 'Thou' of 2Ti_4:5. St. Paul's day is almost over, Timothy must wage his warfare alone. Ready to be offered] lit. 'being poured out as a drink offering': a reference to the shedding of his own blood in his approaching martyr's death: cp. Php_2:17, where the same word is used.

7. A good fight] rather, 'I have contested the good contest.' The reference is not to a battle, but to a contest in the games: cp. 1Co_9:25. Kept the faith] 'The faith' is here regarded as a precious treasure entrusted to him: cp. 1Ti_1:11; 1Ti_6:20; 2Ti_1:13, 2Ti_1:14.

8. A crown] RV 'the crown,' the reward for righteousness. St. Paul here carries on the metaphor of the contest in the games, which he had dropped for the moment in the last clause of 2Ti_4:7. At that day] i.e. the day of judgment.

9-15. St. Paul bids Timothy endeavour to come to him quickly, for some of his companions have left him and others have been sent on missions to the Churches. He asks him to bring some things of which he is in want, and warns him against an enemy who has done the Apostle much harm.

10. Demas] mentioned as a companion of St. Paul in Col_4:14; Phm_1:24. Crescens] nowhere else mentioned in NT. Titus] frequently mentioned in 2 Cor and elsewhere as one of the Apostle's most trusted lieutenants. He had evidently gone to Dalmatia on the E. coast of the Adriatic on a mission from St. Paul.

11. Luke] 'the beloved physician,' Col_4:14. Mark] was with the Apostle on his First Missionary Journey (Act_12:25), but St. Paul lost confidence in him and refused to take him on the Second Journey (Act_15:37-40), Mark, however, afterwards redeemed his reputation, and we find him with the Apostle in Rome when the Epistle to the Colossians was written (Col_4:10).

12. Tychicus] see Act_22:5; Eph_6:21; Col_4:7.

13. The cloke] Probably a long thick mantle which the approach of winter (2Ti_4:21) would render necessary to the Apostle in prison.

The books] It is impossible to conjecture what these were. The parchments] may have been some of the books of Scripture.

14. Alexander] may be the same as the Alexander mentioned (1Ti_1:20) in conjunction with Hymenaeus. He had evidently been an opponent of St. Paul's teaching.

16-22. The Apostle mentions the circumstances of his first appearance before his judges, declares his abiding trust inthe Lord, sends salutations to friends, and prays for a blessing on Timothy.

16. My first answer] It would seem that St. Paul's case had been partly heard, but the evidence had been insufficient for condemnation, and the hearing had been adjourned.

19. Prisca and Aquila] see Act_18:2. One-siphorus] cp. 2Ti_1:16.

20. Erastus] perhaps 'the chamberlain of the city' of Corinth mentioned in Rom_16:23 : see also Act_19:22. Trophimus] see Act_20:4; Act_21:29.

21. The names in this v. are those of members of the Church in Rome. Linus] There was a Linus bishop of the Church of Rome a little later, and this is probably the same person.

22. The first blessing is for Timothy: the second for him and all who are with him (you being plural).

The subscription has no authority, though possibly quite correct.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

In the sight of God, and of Christ Jesus for therefore before God and the Lord Jesus Christ, A.V and T.R.; and by for at, A.V and T.R. I charge thee (diamarturomai); as 2Ti_2:14 and 1Ti_5:21 (where see note) The words oun ejgw, wanting in some of the best manuscripts, are "rejected by Griesbach, Tischendorf, Lachmann," and by Huther, Alford, Ellicott, and others. The chapter opens rather abruptly without the connecting "therefore." And by his appearing and his kingdom. The reading of the T.R., kata thneian k.t.l.., "at his appearing and kingdom," makes such excellent sense, and is in such perfect accordance with the usual grammar, and with the usual connection of events, that it is difficult not to believe that it is the right reading, (see Mat_27:15) katan, "at the feast;" katabbaton, "on every sabbath;", (Act_13:27) kata thran, "in the day;". Heb_3:8 for the grammar; and the universal language of Scripture and the Creeds connecting the judgment with the Lord"s appearing and kingdom) On the other hand, the reading kai is almost impossible to construe. No two commentators scarcely are agreed how to do so. Some take than kai than as the object governed by diamarturomai as in the LXX ofromai Deu_4:26, "I call to witness Christ"s epiphany and kingdom," taking diamartu) in two senses or two constructions. Others take them as the accusatives of the things sworn by, "I charge thee before God and Jesus Christ, and by his epiphany and kingdom," as Mar_5:7, ton, "by God;" (Act_19:13) ton jIhsoun, "by Jesus;" pion 1Th_5:27, torion, "by the Lord." But how awkward such a separation of the thing sworn by from the verb is, and how unnatural it is to couple with kai the two ideas, "before God" and "by Christ"s epiphany," and how absolutely without example such a swearing by Christ"s epiphany and kingdom is, nobody needs to be told. Others, as Huther, try to get over part at least of this awkwardness by taking the two kai"s as "both:" "by both his epiphany and his kingdom." Ellicott explains it by saying that as you could not put "the epiphany and the kingdom" in dependence upon ejnw) (as if they were persons like God and Christ), they "naturally pass into the accusative." But surely this is all thoroughly unsatisfactory. The T.R. is perfectly easy and simple. Appear ing (ejpifaneia); ver. 8; (2Ti_1:10; 2Th_2:8; 1Ti_6:14; Tit_2:13) His kingdom. So in the Nicene Creed: "He shall come again with glory to judge both the quick and the dead: whose kingdom shall have no end". (comp. Mat_25:31, followed by the judgment)

Vers. 1-8.

The last charge.

The words of this chapter have the peculiar interest which attaches to the last words of one who was prominent above his fellow men, and they have this striking character, that the apostle, knowing that the time of his departure was at hand, when the great work of his life must cease as far as he was concerned, was intensely solicitous that the work should go on after his death with uninterrupted course and with undiminished force. It is one of the features of the holy unselfishness of St. Patti"s character that he was not anxious for the success of the gospel only as far as that success was connected with his own labours, and was the fruit of his own apostolic energy; but that the growth of Christ"s kingdom, and the increase of Christ"s Church, and the salvation of souls, were things that he intensely longed for for their own sake, and without the slightest reference to himself. Accordingly, in the words before us, he throws his whole soul into the task of urging Timothy to carry on the work of the ministry with a vigour equal to his own. By the most solemn motives. speaking as in the immediate presence of the great Judge of the quick and the dead, with the expectation of the great epiphany in full view, with all the glories of the mediatorial kingdom spread out before his mind"s eye, he urges him to the work the ministerial work; the evangelistic work; the work in which Paul had spent his strength, and ungrudgingly used his splendid faculties; the work which is described in three words, "Preach the Word." For these words do really comprehend all the details which are added. Go as God"s herald, and deliver to the people God"s message his message of abounding grace, his Word of pardon and forgiveness, his Word of love and reconciliation. Preach the Word which tells of Jesus Christ, of death to sin by his death upon the cross, of life to God by his resurrection from the dead. Preach the Word of holy obedience, of charity, and purity, and patience, and gentleness, and peace; the Word of like mindedness with Christ, of conformity to the will of God; the Word of truth and righteousness; the unerring Word, which is like God, and cannot lie. Preach the Word as erie who knows its worth and its power; as one who knows that the issues of life and death are bound up with it; as one who will brook no delay in preaching it. Preach it with special application to the varying needs of those who hear it. Reprove sin by its searching light. Rebuke offenders by its sharp two-edged blade. Exhort the weak and sluggish by its comforting and animating truths. Exemplify its excellence by the spirit in which you teach it. And be prepared for hardships and opposition and contradiction in your work. You may have to stand alone. You may see popular preachers all around you, leading astray silly souls by hundreds and thousands; tickling their ears with foolish fancies; ministering to their idle lusts; leading them away from the truth. But do thou "preach the Word." Flinch not, shrink not, wince not. Do the work of an evangelist, faithfully, steadfastly, boldly. Fill my place; take up my work; witness for Christ as I have witnessed; suffer for Christ as I have suffered; and then join me in the kingdom of glory. Such is the tenor of the last apostolic charge. The Lord grant to his Church an unfailing succession of men to carry out its directions, and to fulfil it in its spirit and in its letter!

HOMILIES BY T. CROSKERY Vers. 1, 2.

A solemn charge to Timothy to make full proof of his ministry.

The prospect of his approaching death led the apostle to address his young disciple with deep and earnest feeling.

I THE SOLEMN ADJURATION. "I charge thee in the sight of God, and of Christ Jesus, who shall judge the quick and the dead, and by his appearing and his kingdom." The object of the apostle is to impart to Timothy a solemn sense of responsibility in the discharge of his ministry.

1. All preachers must one day give an account of their stewardship. Such a thought ought to stimulate them to greater faithfulness.

2. Their responsibility is to God and Jesus Christ, who are Witnesses of their work, as they have made them good ministers of the New Testament.

3. Jesus Christ is the Judge of the two classes of living and dead saints, who in the last day shall appear before his judgment seat. All judgment is committed to him, and he will exercise it righteously.

4. The judgment will take place at his appearing and his kingdom;" that is, at his second coming.

5. The reward of fidelity is also held out to faithful servants in connection with the glory of" his kingdom.

II THE DUTIES OF THE FAITHFUL MINISTER. "Preach the Word; be instant in season, out of season; reprove, rebuke, exhort, with all long suffering and teaching.

1. His first and pre-eminent duty is to preach the gospel, because it is the power of God to salvation. There is no injunction to administer the sacraments, though that would be included in his duties. There is nothing, therefore, to justify the higher place which Tractarians assign to the sacraments beside the Word. It is a significant fact that the success of the

2. apostles, as recorded in the Acts, is never once attributed to the sacraments, but always to the Word.

3. The minister must have an earnest urgency in every part of his work. He must create opportunities where he cannot find them; he must work at times both convenient and inconvenient to himself; he must approach the willing opportunely and the unwilling inopportunely.

1. He must reprove, or convince, those in error as to doctrine.

2. He must rebuke the unruly, or immoral in life.

3. He must exhort with all long suffering and teaching exercising due patience, and using all the resources of a sanctified understanding, to encourage men to keep to the ways of good doctrine and holiness. T.C.

HOMILIES BY R. FINLAYSON Vers. 1-8.

Solemn charge to Timothy.

I CHARGED TO BE FAITHFUL IN THE PERFORMANCE OF HIS OFFICIAL DUTIES.

1. Witnessing the charge.

(1) Christ associated With God. "I charge thee in the sight of God, and of Jesus Christ." Unseen by Timothy, they were really present as Witnesses of the charge now to be laid on him. The first Witness, who is the First Person of the Godhead, is simply designated God. It is the highest, most comprehensive, of names. With God is associated the historical Jesus with the Divine commission. While the apostle is very careful to place himself and other ministers at a distance from Christ, (1Co 3) he does not hesitate to bring him into the closest association with God. The spirits of the departed cannot communicate with us; but Jesus, who died thirty-eight years before the writing of this Epistle, is thought of as present with Paul in his dungeon, witnessing to the charge in all its particulars that is to be sent on to Timothy.

(2) Christ at the time of greatest solemnity for Timothy. "Who shall judge the quick and the dead." Timothy is not mentioned; but, as the quick and the dead are all-inclusive, he was to regard himself as included. The time was to come when Christ was to return to earth. Before his judgment seat were to be gathered the quick (suddenly changed) and the dead (raised from their graves). Timothy (changed or awakened) would have to take his place along with others, to give an account to the Judge especially of his official work.

(3) Christ at the time of greatest joy to his people. "And by his appearing and his kingdom." Christ is now concealed from human view, and men may dispute his being the Son of God, may dispute the fact that he died. At his appearing, his relation to the Father and to human salvation will be made clear beyond all possibility of doubt. Christ is now reigning, but there is not a full acknowledgment of his power. Many never think of his reigning at all. The time is to come when his kingdom is to be established as it is not established now established in the full acknowledgment of his power established to know neither modification nor end. On his return to heaven he is to come into a certain subordination to the Father, and yet is the order of things that is to last through eternity called his kingdom. To his people the time of his appearing, and from which his kingdom dates, will be full of joy as the time when their Master shall be publicly honoured, and when their own sharing with him shall stand out in its full meaning. Timothy must not, by unfaithfulness, take from the joy of the future disclosure of Christ to him.

2. Particulars of the charge. These are given in rapid succession, without connecting words, by which there is gain in force.

(1) Duty of preaching. "Preach the Word." The Word, i.e. of God, was what he was to preach; but the stress is more on the preaching. That was his work; let him preach, preach; let him utter Divine truth; let him utter it loudly as a herald, so that men may hear.

(2) Season for preaching. "Be instant in season, out of season." He was to be ready forevery opportunity of preaching. He was to have his stated season for preaching, so that men might know when they could hear the Word; but he was also to preach beyond the stated season. His season was to be every season, i.e. within natural and moral limits. He was to preach, strength permitting, whenever an opportunity of doing good thereby was presented to him.

(3) Parts of preaching. "Reprove, rebuke, exhort, with all long suffering and teaching." He was to reprove, i.e. to expose the real nature of sin. He was to rebuke, i.e. to impute blame for sin. He was to exhort, i.e. to use persuasion against continuing in sin, and toward leading a better life. He was to execute the three offices of a reprover, rebuker, exhorter, with all long suffering not vehemently, but, as with all proper restraint on himself, so with all proper consideration for others; and with all teaching not unintelligently, but with repeated instruction, and not out of his ownthoughts, but out of the Word.

II ARGUMENT DRAWN FROM A DISTURBED FUTURE.

1. The intolerableness of sound doctrine. "For the time will come when they will not endure the sound doctrine." The sound or healthful teaching, according to 1Ti_3:16, is that which, founded on the facts of redemption, leads to godliness. Men find it intolerable, because it binds

2. them down to thoughts and courses which are contrary to "their own lusts.

3. The teachers that spring up for those who find sound doctrine intolerable. "But, having itching ears, will heap to themselves teachers after their own lusts." Their relief is not to get rid of all teachers (which would be too drastic), but to get teachers after their own lusts. These teachers are the birth and reflection of their own depraved sentiments. Those who strive to have their desires regulated by the Word of God are satisfied with the gospel teachers; those who have their desires unregulated (i.e. in the state of lusts) are not easily satisfied. "Having itching ears, they heap to themselves teachers." They have a constant uneasy feeling which seeks to be gratified with new teachers, both many and indiscriminate.

3. The abandonment of those who have itching ears to myths. "And will turn away their ears from the truth, and turn aside unto fables." Their duty is to turn their ears to the truth, but, as they have itching ears, they turn aside to listen to fables not truth, but inventions. When men do not find the truth agreeable to the ear, they may take the wildest fancies, the most childish beliefs. There were anticipations of these myths of the future with which Timothy had to do.

III CHARGE RESUMED.

1. Sobriety. "But be thou sober in all things." Those who had to do with myths had not clearness and caution of mind, but were intoxicated with their own wisdom. Timothy was to avoid their fault. There is a sobriety which is germane to the truth. It does not flatter a man, but keeps him to the humility of fact. It may deeply move him, but does not take away his clearness and caution. It does not, like many myths of the false teachers, morbidly excite the imagination, or leave room for morbid gratification, but acts as a principle of self-restraint. Timothy, in seeking to influence others, was to exercise all self-restraint in manner and matter of preaching and in personal dealing.

2. Hardihood. "Suffer hardship." This is not the first time that he has been thus exhorted. In 2Ti_2:3 there was the added idea of association with Paul. The exhortation is reintroduced in this comprehensive charge, again and more impressively to remind him of hardships that he might expect in his future ministry.

1. His evangelistic office. "Do the work of an evangelist." There was need to remind Timothy of this, inasmuch as for the time he was settled in

2. Ephesus. Paul had been very much of an evangelist, i.e. an itinerant preacher, himself. However important the establishing of congregations, he was not to overlook the importance of circulating the gospel, with a view to new congregations being formed.

3. All the parts of his ministry to be attended to. "Fulfil thy ministry." tie has mentioned one part; in the concluding direction he includes all. His ministry was partly determined by his talents and circumstances. He was rightly to proportion between the various parts of his ministry, giving each the attention to which it was entitled, though one might be attended with greater hardship than another. He was to fill up the Divine measure in all, and to the end of his life.

IV CONSIDERATION DRAWN FROM THE APOSTLE"S END.

1. His end approaching. First mode of conceiving of his end. "For I am already being offered." The force of the connection is that Timothy was to be faithful, because Paul was no longer to remain to carry on Christ"s work. Upon him the mantle of his master was to fall. The language in which Paul describes his end is Jewish, and sacrificial, in its colouring. The conclusion of the sacrifice was the libation, or pouring out of the drink offering of wine around the altar. His service of Christ had been all of the nature of sacrifice. He "counted not his life dear unto himself." He was among those who, for Christ"s sake, were killed all the day long, who were accounted as sheep for the slaughter. There was now only the concluding libation, viz. the pouring out of his blood as a martyr around Christ"s altar. The concluding ceremony was already commenced, in what he was suffering in his dungeon. It had a painful significance, and a rich significance too; for it was as the pouring out of strong wine. (Num_28:7) Second mode of conceiving of his end. "And the time of my departure is come." The word translated "departure" has a common nautical application, viz. to the loosening of the cable that binds the vessel to land, that it may speed on to its destination. By his martyrdom the connection between Paul and earth was to be let loose, that he might speed, as with the quickness of lightning, to the haven where he was forever to rest. The time of the loosening was all but come; there on the pier was the man appointed to let slip the fastenings.

2. Feelings with which he regarded his approaching end.

(1) Consciousness of faithfulness in view of the past. First mode of conceiving of his faithfulness. "I have fought the good fight." The language is taken from the games. The fight is to be interpreted as the fight of faith. It is the good fight, being on behalf of Christ, on behalf of souls. He had the testimony of his conscience that he had "fought the good fight." By faithful preaching, by holy example, by fervent prayers, by patient sufferings, he had sought to advance Christ"s cause, he had sought to save souls. Now the end of the conflict was come, little being left but its effects, these effects partly shown in his own wearied frame. Second mode of conceiving of his faithfulness. "I have finished the course." The language is taken specially from the racecourse. At one point we find him nobly anxious to finish his course. (Act_20:24) At another point we find him conscious of the space that lay between him and the goal. (Php 3) Here he is conscious of his standing at the goal. He had finished his course, not in the sense of having done with it, but in the sense of having done what properly belonged to it. He had followed on (after the Master), without stopping, without abating zeal, till he now had come up to the goal. Third mode of conceiving of his faithfulness. "I have kept the faith." He had been specially entrusted with the talent of the Catholic faith. It had been his, to let it be known that Christ was the Friend of man, that as Incarnate God he had made infinite satisfaction for sin, that he was longing to embrace all in his saving love. Amid all temptations to lose it, to substitute something else for it, he had kept it inviolate. He had not allowed the truth to suffer in his hands; nor must Timothy allow it to suffer in his hands now that more depended on him.

(2) Full assurance of hope in view of the future.

(a) Present laying up. "Henceforth there is laid up for me the crown of righteousness." There is the idea of laying up, as for future use or enjoyment. What was laid up was the crown of righteousness, i.e. the reward of him who conquers, and of him who rightfully conquers. In the Christian view this is he who does the work which is appointed for him by Christ. From that time forth the crown of righteousness was laid up for him. To such a height the assurance of the apostle rose. There was no self-exalting element in his assurance, as though he had been working in his own strength, or as though he had the deciding of what, comparatively, his reward was to be. But that, from his experience of assisting grace m the doing of his work, he was among those who were to be crowned, he had no more doubt than he had of his own existence.

(b) Future bestowal. "Which the Lord, the righteous Judge, shall give to me at that day." The Rewarder is the Lord whose prerogative is indisputable. He is to reward at that day the day of the future by preeminence. He is then to act as the righteous Judge whose judgments are all to be founded on righteousness. From his reserved treasures he is to bring forth the crown due to faithful service, and place it on his head.

(c) General occasion. "And not only to me, but also to all them that have loved his appearing." He expressly excludes the thought of his being exceptionally crowned. His being crowned would not prevent others, such as Timothy, from being crowned. All would be crowned who continued to love Christ"s appearing. This event is to be affectionately regarded, because it is the time when his loveliness is to be fully displayed, when also his love for his people is to be fully displayed. It is an event which is fitted to purify and elevate our spiritual life. Let it be the test by which we try our being included in the number of the faithful. Does it occupy our thoughts? does it inflame our affections? R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Chapter IV

Ver. 1. I solemnly charge thee before God, and Christ Jesus, who is going to judge living and dead, and by His appearing and His kingdom. (On the διαμαρτύρομαι, see at 1Ti 5:21. Here, as there, the correct reading is undoubtedly, “before God and Christ Jesus”—the received text inserting on very slender authority (only K, L, Syr.), τοῦ Κυρίου before Χριστοῦ. It also inserts, on equally poor authority, οὖν ἐγώ after διαμαρτ.; but the best MSS. omit them, א, A, C, D, F, L, also the Latin and Syriac versions.) This is, so to speak, the apostle’s last charge to Timothy—the last in this epistle, and not improbably the last absolutely; and he therefore puts it in the most solemn form, not only delivering it as in the presence of God and of Jesus Christ, but also the appearing of Christ (τὴν ἐπιφάνειαν, the usual accusative after verbs of religiously charging or adjuring,—Deu 4:26; Mar 5:7; Act 19:13; 1Th 5:27,—and requiring by to be prefixed in our idiom; as also the Lat. Vulg., per adventum ejus) and His kingdom. These are obviously added for the purpose of bringing before Timothy the great realities of the future world, which should infinitely outweigh all the present: Christ’s appearing, when everything in the past shall be brought into judgment, and His kingdom, when His faithful servants shall reign with Him in glory. Our translators have been quite misled here by the κατὰ, which in the received text stands before τὴν ἐπιφάνειαν, but which is omitted by א, A, C, D, F, also by the Vulg. (according to the better copies) and Copt, versions, and is rejected by all the leading critical authorities.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

perfect

complete. (See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Faithfulness in Office.

v. 1. I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom:

v. 2. Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.

v. 3. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears;

v. 4. and they shall turn away their ears from the truth and shall be turned unto fables.

v. 5. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

The office with the greatest responsibilities in the world is that of a Christian pastor. It is for that reason that Paul’s love for Timothy constrains him to emphasize the need of faithfulness once more: I earnestly adjure thee before God and the Lord Christ Jesus, who is to judge the living and dead, and His revelation and His kingdom. On account of the high dignity of the ministerial office the apostle is not satisfied with a mere reminder of its obligations. He solemnly adjures his young coworker in the presence of God and of the Lord Jesus as invisible witnesses, and yet present in person. The great Ruler over all things and He who in a special sense of the word is the Lord and King of His Church are jealously guarding the interests of Christ’s kingdom. Purposely the apostle describes Christ as Him that will judge the living and the dead, who is designated as the great Judge at the last day, this power having been imparted to His human nature, to be exercised on the day appointed by God, Joh 5:22-27. All men will have to appear before the judgment-throne of Christ, both the living and the dead, the dead being raised from their graves and the living being transformed. All this will happen in accordance with the appearance and the kingdom of Christ. While His life, ministry, suffering, and death was according to His humiliation, the exercise of His office as Judge of the world will be in the form of the exalted Son of Man, of the great King of kings and Lord of lords. His work as Judge will thus agree with the majesty which was imparted to His human nature.

Upon the basis of this knowledge the admonition of the apostle could not fail to make an impression upon him: Preach the Word, keep at it in season, out of season; reprove, admonish, rebuke, with all long-suffering and teaching. All other considerations are secondary in comparison with that one great necessity that the Word, the one Word of eternal truth, be preached. Every other method of building up a congregation, of working faith in the hearts of men, is destined to be a failure from the beginning. The preaching of the Word of God’s grace must always remain the foremost function of the Christian preacher and pastor. And it makes no difference whether the time seems opportune or not, within the limitations of Mat 7:6; Mat 10:16. When the welfare of the souls and the glory of the Lord demands it, when and wherever it is the proper time to apply the Word of God, the minister should do his duty, whether that seems to be fitting or not, opportune or not, to the hearers. The proper spiritual wisdom will tell the pastor when the best time has come, even if the weakness of his human nature is not eager for work of this kind. He should reprove every form of error and sin, both as to doctrine and life; he should rebuke sin in every form, even when it would seem that the transgressors are unwilling to show proper sorrow; he should charge or exhort the parishioners, inspire in them a love for all that is good and well-pleasing to God. All this is not to be done in carnal zeal, but with true patience and long-suffering, with that quiet insistence upon the Word of God which carries conviction with it. It is self-evident, of course, that a pastor will neither deny as much as one tittle of Scriptures for the sake of a false peace, nor will he neglect to make use of all kindness and fairness in dealing even with obstinate cases.

Patience is all the more necessary in the holy office since the future is sure to bring peculiar difficulties: For there will be a time when they will not offer their ears to wholesome doctrine, but according to their own lusts they will accumulate teachers, having an itching hearing. This is certainly a characteristic of the day and age in which we are living. People do not care for wholesome doctrine, for the sound teaching of the Word of God, they are impatient with the "old-time religion. " The doctrine of the vicarious satisfaction through the blood of Jesus Christ is called "blood theology," faithful admonitions and warnings are denounced as antiquated pietism. People of this stamp therefore try to suit their erring fancies, try to please their own desires by heaping up, by accumulating teachers to themselves; not satisfied with one strange preacher, they will be on the lookout for many, as the notion strikes them. They run from one church, from one evangelist, from one exhorter to the other. Instead of doctrinal sermons they want amusement, instead of the wholesome food which their souls need they want the light confectionery that too many religious mountbanks are only too willing to offer them. Their hearing is never satisfied, they are always aching and itching for something new.

The result is inevitable: And from the truth indeed they will turn away then ears, but to fables they shall be turned. That is the result of this everlasting itch for something new, of the aversion for the truth of God’s Word. Their ears lose the ability to enjoy proper instruction: they are so absolutely lost in the maze of their various errors that they are unable to find their way back to the truth. They forsake the right way which leads to salvation, and seek satisfaction in fables and myths, in various unedifying speculations. It is hard indeed to understand how people that have had the sound spiritual food of evangelical preaching can find any enjoyment in the shallow and insipid material which human wisdom can at best offer, but it seems to be a part of God’s judgment upon those that despise His Word: God finally gives them up to the foolishness of their own mind that they can no longer know the truth. See Pro 28:9; Jer 2:13; Jer 17:13.

Over against such foolishness Timothy should maintain his sound common sense in spiritual matters: Thou, however, be vigilant, suffer the evil, perform the work of an evangelist, fulfill thy ministry. Just at the time when the whole world seems to be going mad, when people in general seem to be under the influence of some evil power, some strange intoxication, then the Christians, and especially the true pastors, should maintain their vigilant self-possession; with clearness of view and judgment use all possible caution. At the same time one must be prepared to suffer wrong at such a period, in such a crisis. For every one that refuses to join in the general giddiness must expect enmity and tribulation on account of his stand. The charge against the faithful Christians that they are the enemies of human society is made also in our days. Simply and quietly, therefore, the Christian preacher and teacher will continue in his work as evangelist, he will preach the Gospel, he will make every attempt to spread the message of salvation in Christ Jesus. Thus Timothy, who had for many years been such an evangelist or missionary, thus every pastor will fulfill his ministry, will perform that which the duties of his office lay upon him. There must be no neglect of duties, since the utmost faithfulness is expected of the servant of the Word, such as must be learned daily in the school of the Holy Spirit.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

2Ti 4:7

I. Look at the Christian life under the aspect of a fight. In a sense, this aspect of life is not peculiar to that of the Christian. Indeed, I dare to say, that, so far from the followers of the world being exempt from toil and hardship, it would not take a man half the care and time and trouble to get to heaven, which it takes any man to get rich, and many a man to get to hell. The question, therefore, is not whether we shall fight, but what for, and on whose side—on that of Jesus, whose award is life, or on that of sin, whose wages is death. Now, with regard to the Christian’s fight, I remark (1) He has to fight against the world, (2) He has to fight against Satan.

II. The character of the Christian’s fight. It is a good fight. (1) Because it is in a good cause. Your enemies are not of your kindred, bone of your bone, flesh of your flesh; they are the enemies of God and Christ, of virtue and liberty, of light and peace, of your children, and of your race, of your bodies and of your souls; tyrants that would bind you in chains worse than iron, and burn, not your house above your head, but yourself in hell for ever. (2) Because here victory is unmingled joy. It is not so in other fights. The laurels that are won where groans of suffering mingle with the shouts of battle are steeped in tears; and when cannon roar, and bells ring out a victory, and shouting crowds throng the streets, and illuminations turn night into day, dark is many a home where fathers and mothers, brothers and sisters, widows and orphans, weep for the brave who shall never return. There are thorns in victory’s proudest crown. He, whom men called the Iron Duke, is reported to have said that there was nothing so dreadful as a battle won, except a battle lost. Thank God, our joy over sins slain, bad passions subdued, Satan defeated, has to suffer no such abatements.

T. Guthrie, Speaking to the Heart, p. 127.

References: 2Ti 4:7.—P. Brooks, Sermons, p. 57. 2Ti 4:7, 2Ti 4:8.—Christian World Pulpit, vol. vii., p. 305; P. Davies, Ibid., vol. xxvii., p. 35. 2Ti 4:8.—Spurgeon, Morning by Morning, p. 10; H. P. Liddon, Advent Sermons, vol. ii., p. 82; J. Vaughan, Sermons, 12th series, p. 181. 2Ti 4:9-17.—Homilist, 3rd series, vol. ix., p. 287.

2Ti 4:10

The Apostate.

I. Consider the history and fall of Demas. Men live after they are dead, some in their good deeds, others in their bad. Many a man would have been unheard of, but for his crimes; living but for these in happy obscurity, and going down to his grave unnoticed and unknown. But the case of Demas is not that of one who owes the world’s only knowledge of him to his crimes, like a felon whom a scaffold raises above the heads of the vulgar crowd who have come to see him die. This is not the first time we hear of Demas, and, indeed, had St. Paul written no second letter to Timothy, or had God in His providence been pleased to allow this epistle to perish with other writings of the Apostles, Demas might have given a name to Protestant churches; he might have been sainted in the Romish calendar, and had devotees soliciting his prayers, while they burned candles and offered gifts at his shrine. The fall of such an one as Demas, like some tall cliff which, undermined by the waves, precipitates itself, with the roar of thunder, headlong into the boiling sea, must have startled the Church at the time, and wakened from their slumber those that slept in Sion; and still, as if its echoes were yet sounding round the world, let us listen to its warning. It teaches the highest of us to take heed lest we fall; the happiest of us to rejoice with trembling, and all of us to watch and pray, that, keeping our garments unspotted from the world, we may not enter into temptation.

II. Consider the cause of Demas’ fall—he loved this present world. It is not the world, observe, nor its money, nor its honours, nor its enjoyments, that the Bible condemns, but the love of them.

III. Learn the lesson the case teaches. Give your hands to the world, but keep your heart for God. It is a very good world if kept in its own place; like fire and water, a useful servant, but a bad and most tyrannous master. Love it not, and yet love it. Love it with the love of Him who gave His Son to die for it. You must make the world better, or it will make you worse.

T. Guthrie, Speaking to the Heart, p. 201.

References: 2Ti 4:10.—J. H. Evans, Thursday Penny Pulpit, vol. ix., p. 231. 2Ti 4:11.—G. Calthrop, Words to my Friends, p. 297; J. A. Carr, Church of England Pulpit, vol. xxi., p. 52; H. C. Nelson, Christian World Pulpit, vol. ix., p. 350; Ibid., vol. xix., p. 381; Preacher’s Monthly, vol. vi., p. 317; Clergyman’s Magazine, vol. i., p. 211; vol. v., p. 32. 2Ti 4:13.—Spurgeon, Sermons, vol. ix., No. 542; J. Thain Davidson, The City Youth, p. 141; J. Stalker, The New Song, p. 90; Expositor, 1st series, vol. i., p. 286; H. W. Beecher, Christian World Pulpit, vol. x., p. 132; Homiletic Magazine, vol. xi., p. 273. 2Ti 4:15.—Spurgeon, Evening by Evening, p. 195. 2Ti 4:16.—A. K. H. B., Graver Thoughts of a Country Parson, 3rd series, p. 85. 2Ti 4:20.—Ibid., Sermons, vol. xxv., No. 1453. 2Ti 4:22.—Homilist, 3rd series, vol. vii., p. 225; W. Walters, Christian World Pulpit, vol. i., p. 168..

2Ti 4:11

Physician and Evangelist.

I. St. Paul had been suffering from serious illness in Galatia. Very soon afterwards St. Luke appears with him, for the first time, in Troas. During subsequent years they were frequently associated together in the closest intimacy, and we have the best reasons for believing that St. Paul’s health was always delicate. What so natural as to suppose that the first acquaintance at Troas was marked by the exercise of St. Luke’s medical skill, and that the same skill was on many subsequent occasions available for the alleviation of suffering and fatigue?

II. It is no fancy which detects in St. Luke’s Gospel the traces of a professional feeling in various incidental passages, as well as in allusions to subjects which may properly be called medical. The main feature, however, of the collect for St. Luke’s Day, is that it lays hold of that fact concerning him which has been noted above, and turns it to a spiritual use—that is, sets before us this Evangelist and Physician of the soul, and offers up the supplication that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed. Those who are suffering deeply from sorrow or sin do often find in St. Luke’s Gospel a special consolation. We could not find anywhere a more wholesome medicine in all times of sin and weakness and temptation, than in those passages concerning prayer, which St. Luke’s Gospel, and his Gospel alone, contains for us. If in other places the doctrine delivered by him is soothing and consoling in sorrow, these are medicinal and remedial for the worst diseases of the soul.

J. S. Howson, Our Collects, Epistles, and Gospels, p. 144.

References: 2Ti 4:6.—Spurgeon, Sermons, vol. xvii., No. 989; W. J. Knox Little, Manchester Sermons, p. 259; P. Brooks, Christian World Pulpit, vol. xxix., p. 300; H. Simon, Ibid., p. 36; H. W. Beecher, Ibid., vol. xxx., p. 341; Homiletic Quarterly, vol. ii., p. 275; Homilist, vol. v., p. 194. 2Ti 4:6-8.—Homilist, vol. v., p. 337; 2nd series, vol. ii., p. 617; Clergyman’s Magazine, vol. viii., p. 87; A. Maclaren, The Secret of Power, p. 313.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Observe here, 1. A most solemn adjuration and charge given, I charge thee before God and our Lord Jesus Christ, the judge of quick and dead.

Lord! what opiate can stupify the conscience of minister, that he shall not feel the authority of such a charge, or not be awakened by such arden expressions! How can they appear before the most high and everlasting Judge? What will be a sufficient defence before his enlightened tribunal? If such in the last judgment, who neglected to feed the poor with material bread, shall be placed at Christ’s left hand; how can those whose office it is to dispense spiritual bread, if they neglect to do it, escape condemnation!

Observe, 2. The subject matter of the charge to preach according to Christ’s commission, Mat 28:19.

Go, preach and baptize: to preach the word, not the fancies and inventions of men, but the wholesome word of God; and the whole word of God, both law and gospel, the one to keep men from presumption, the other from despair; to be instant and active, urgent and zealous, in the discharge of his duty, in all the parts of it, in instruction, reprehension, and exhortation; and this with all long-suffering, patience, and lenity, undergoing meekly the contradiction of sinners, and the reproaches of men: and for the time to do it in season, and out of season, that is, to take all occasions, and to be thankful to God for all opportunities of preaching his word: the lazy may find a thousand excuses, but willing minds know no difficulties; they consider the price paid for souls, and the account that must be given of them.

Observe, 3. The person to whom this charge is given; to Timothy, and ordained person, one set apart for the work: this is not a work common to all, but peculiar to some; God’s Timothies only , who are called and set apart by imposition of hands for the work of the ministry, must preach the word; and such ought to take all occasions, and be very instant in so doing, Necessity is laid upon us; yea, woe be unto us if we preach not the gospel. 1Co 9:16

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 7

THE ADVENT AND KINGDOM OF OUR LORD

1. “I testify before God and Christ Jesus, who is about to judge the living and the dead, both his appearing and his kingdom.” The E.V. signally fails to bring out the great salient truth of this verse, “His appearing and his kingdom” are both in the accusative case (objective in English), the direct object of “testify.” Hence, we have the clear and simple statement of the apostle that he testifies both the appearing and kingdom of his ascended Lord. It is an irrefutable argument in favor of the millennium, inaugurated and administered by the personal Christ, in contradistinction to the millennium of the popular pulpits brought in by human agency and impersonal influences. The great fact of the Bible is, the world is not going to gradually improve until it reaches the millennium; but, as we see in these prophecies, it will deteriorate continually and ripen for destruction. The progression preached from the pulpits is nothing but the evolution of Ingersoll infidelity. The people are unwilling for Bob to preach in their pulpits, but they receive appreciatively Bob’s doctrine from their own pastors. The Bible millennium is to be the work of the glorified Jesus when he comes, as this verse says, to execute judgment, taking the devil and his incorrigible myrmidons out of the world, and girdling the globe with his glorious kingdom, to shine and shout forever.

2. “Preach the Word, be instant in season and out of season, convict, exhort, rebuke, with all long-suffering and teaching.” This verse is only separated from the preceding by a comma. Hence, this burning injunction of Paul to Timothy is to preach the appearing and the kingdom of his Lord, everywhere notifying the Lord is coming in judgment to set up his kingdom.

3. “For the time will come when they will not endure hygienic teaching.” This word “hygienic” is constantly used by the Holy Ghost where E.V. has “sound.” It is a sanitary word, and means soul health. Regeneration gives life to the dead sinner, and sanctification applies the precious blood, the infallible panacea of all human ills, to the soul, curing its hereditary disease, and imparting perfect spiritual health. Hence, this “sound doctrine” simply means holiness. You all know we are living in the last days, because this awful prophecy is everywhere now being fulfilled, in the alarming fact that the popular Churches will not permit the clear and forcible preaching of entire sanctification. This mournful fulfillment of latter-day prophecy has really come on the world in the last twenty years; so look out for His “appearing and His kingdom.” “But according to their own lust they will heap to themselves teachers, itching as to their hearing.” It is not, as you conclude from E.V., the teachers who have itching ears, but the people. Their ears are itching for nice smooth eloquence, which will not dig them up, and flattery to feed their vanity, really Satan’s trickery for their damnation. Since the great apostasy in the last forty years, the time has already arrived when the wicked people of the Churches, by their money as well as their numerical majority, rule them, dictating the character of their pastor, and thus literally fulfilling this awful prophecy. Satan’s deluded votaries in all ages have ignorantly fulfilled the prophecies. It is preeminently true nowadays, “And they shall be turned unto fables.” Everything except the pure “God-breathed” truth of the Bible is fabulous. That is precisely what is now going on. The nice little sermonettes preached by the popular pastors are mainly fabulous, having scarcely a scintillation of solid gospel truth. The people who are not right with God are not willing to get right, despise the lightning truth of God, which rives into atoms the man of sin. Hence, they demand comfort from the pulpit, which can only be given at the cost of their damnation. God’s truth makes good people feel good, and bad people feel bad; while Satan’s lies make bad people feel good, and good people feel bad. This solves the problem, and explains the awful fulfillment of this alarming prophecy; i.e., wicked people rule the Churches, “heaping to themselves teachers (itching as to their hearing);” i.e., eager for the preacher to say something pleasing, thus helping the devil to blind them till they drop into hell.

5. “Be sober in all things, suffer affliction, do the work of an evangelist, make full proof of thy ministry.” We see that Paul believed in evangelistic work, notwithstanding multiplied thousands at the present day, who claim

to be his gospel sons, are violently opposed to it. Preachers who do not preach the whole truth, don’t want anybody else to preach it; from the simple fact that it takes their own heads off. There is no opposition to evangelists if they do not preach sanctification. Hence, all this opposition to evangelists is simply Satan’s trick to keep the gospel out of the pulpit and feed the people on fables.

6. “For I am now ready to be offered, and the time of my departure is at hand.” Paul’s valedictory is beautiful, brief, and profoundly significant. I believe the critics are correct in locating his martyrdom about A.D. 68, instead of 66 (E.V.), subsequent to the conflagration, and initiatory to the great imperial persecution, which rolled in rivers of blood three hundred years.

7. “I have fought the beautiful fight.” How true this dying testimony! From the time of his sanctification, at the close of his three years’ exile with God in Arabia, when he “was pleased to reveal his Son in him” (Gal 1:15), Paul was never known to flicker on the battlefield. Truly, he lived a hero and died a martyr. “I have finished my course.” His peregrinations over different countries of Asia and Europe, despite intervening seas, robbers, and persecutions, were really wonderful, considering the absence of public conveyance except their frail barks, steamless and compassless, floating over the seas, at the mercy of the winds and caprice of the billows. “I have kept the faith.” Amid every conceivable discouragement his own nation tracking him like bloodhounds, Gentile princes and potentates as well as the roaring rabble arrayed against him, his faith never wavered an iota from the moment the light of the glorified Savior flashed on him as he journeyed to Damascus till he laid down his neck on Nero’s block. Paul is doubtless in all respects the champion of the world’s history, a gigantic intellectualist, a double graduate, with a miraculous conversion and a sanctification which left not a vestige of Adam the first. In labors he was indefatigable, in sufferings invincible, and in heroism he casts upon the escutcheon of all ages a brilliancy throwing into eclipse the master spirits of the world’s battlefields.

8. “Finally there is laid up or me a crown of righteousness, which the Lord the righteous Judge will give me in that day, and not to me only, but to all them that love his appearing.” Paul looked constantly for Christ to come to the end of his life, illustrating the true attitude of Saintship; i.e., that of constant expectancy. Does not Christ come in death? He did not in case of Stephen, but stood and saw him leave the body and come to him. He sent the angels for Lazarus. Here we see a crown of righteousness awaits all who (as the Greek reads) “have loved and still love his appearing more and more.” Would you really be delighted to have the Lord return to the earth this day? Would you run to meet him with a shout? The clear affirmative answer to this question is transcendently important, if you would join Paul in the blood washed throng beyond the stars. He is anxious to see Timothy, but doubtless saw him no more till he joined him on the golden shore. As this is the last word we hear from him, evidently Luke, his faithful amanuensis, would have written again if he had lived. A part of the punishment of the martyrs in all ages was the suddenness of their execution. Perhaps Paul’s head was off before the ink of this epistle was dry. In that they had no factories, and garments were scarce and valuable, a winter in that filthy old Mamertine prison will be awful.

Hence, he wants the cloak he left at Troas, away over the sea. But he spent that winter in heaven. “And the books, especially the parchments;” i.e., the raw hides. These were the Scriptures. When Tischendorf found this wonderful Sinaitic manuscript I hold in my hand, in 1859, it was a roll of leather perhaps fifteen hundred years old.

14. “Alexander the coppersmith did me much evil; the Lord will reward him according to his works.” A simple statement of fact, and not an imprecation, as E.V., exhibiting, as alleged by infidels, a retaliatory spirit.

16. “In my first trial no one stood by me, but all left me; may it not be charged unto them:

17. “But the Lord stood by me, and empowered me, in order that through me the ministry may be fulfilled, and all the Gentiles may hear, and I was delivered out of the mouth of the lion.” As they were not allowed to cast a Roman citizen to a wild beast, the presumption is, that lion here symbolizes Nero. The preaching here mentioned as following his first trial favors the theory of the two Roman imprisonments. That would locate the first trial away back in 63, and on the hypothesis of his martyrdom in 68, it gives about five years for preaching in Asia and Europe. The presumption is, he was led from his second trial on criminal charge concerning the conflagration, directly to the executioner’s block.

18. Paul gloriously triumphs to the end. “I left Trophimus in Miletum sick.” God healed the old king of Malta, and many others there and elsewhere, through the ministry of Paul, but not Trophimus. But all do not get healed. If they did, no one would get to heaven. I have frequently been sick, and had faith to be healed, and was healed. If He tarrieth, the time is at hand when I will have no faith to be healed. Then I will get to go to heaven. As your faith is, so be it unto you, is as true of the body as the soul. We are saved by the grace of faith, and healed by the gift of faith (1 Corinthians 12), which is in me by the sovereign discriminating providence of God, and subsidiary to the spiritual interest. A Methodist in Kentucky fell at the cradle of his dying boy baby, and cried aloud to God to spare his life. Twenty years afterward, when he saw the sheriff tie the rope round his neck, he realized his sad mistake in not letting him go to heaven in his infancy. We should always crown our petition for bodily healing with, “Thy will be done.” It may be God’s good time for us to go to heaven. Our perfect bodily healing is postponed till the transfiguration.

Yet God, in his mercy, patches us up to finish our work. But let us remember, heaven is infinitely better than health.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

2 Timothy Chapter 4

Does this perfect and supreme authority of the scriptures set aside ministry ? By no means; it is the foundation of the ministry of the word. One is a minister of the word; one proclaims the word-resting on the written word-which is authority for all, and the warrant for all that a minister says, and imparting to his words the authority of God over the conscience of those whom he teaches or exhorts. There is, in addition to this, the activity of love in the heart of him who exercises this ministry (if it be real), and the powerful action of the Spirit, if he be filled with the Holy Ghost. But that which the word says silences all opposition in the heart or mind of the believer.

It was thus that the Lord answered Satan, and Satan himself was reduced to silence. He who does not submit to the words of God thereby shews himself to be a rebel against God The rule given of God is in the scriptures; the energetic action of His Spirit is in ministry, although God can equally act upon the heart immediately by the word itself. Nevertheless ministry, since the revelations of God were completed, could not be an authority, or there would be two authorities; and if two, one must be a needless repetition of the other, or else, if they differed, no authority at all.

If the revelations were not complete, no doubt there might be more. The Old Testament left untold the history of Christ, the mission of the Holy Ghost, the formation of the assembly; because these facts not being yet accomplished could not be the subject of its historical and doctrinal instructions, and the assembly was not even the subject of prophecy. But all is now complete, as Paul tells us that he was a minister of the assembly to complete the word of God. (Col 1:25) The subjects of revelation were then completed.

Observe, that the apostle insists, as a matter of responsibility, that Timothy should devote himself to his ministry with so much the more energy that the assembly was declining, and self-will in Christians was gaining the ascendancy; not that he throws any doubt upon its being a constant duty to do so at all times, whether happy or unhappy. The apostle, as we have seen, has two different periods in view; the decline of the assembly, which had already begun, and the still worse condition that was yet future. The special application of the exhortation here is to the first period. “Be instant,” he says, “in season, out of season . . . for the time will come when they will not endure sound doctrine . . . and they shall turn away their ears from the truth, and shall be turned unto fables.”

In how positive and distinct a way the apostle sets the fall of the assembly before us! Its impaired condition in his day was to him but a point of progress (according to his judgment in the Spirit) towards a yet more entire fall; when, although still calling itself Christian, the mass of those who assumed the name of Christ would no longer endure the sound doctrine of the Holy Ghost. But, come what might, laboring with patience and diligence and energy as long as they would hearken, he was to be watchful, to endure afflictions, to seek after souls still unconverted (a great proof of faith when the heart is burdened with the unfaithfulness of those within), and fully to exercise his ministry; with this additional motive, that apostolic energy was disappearing from the scene. (2Ti 4:6)

But there is yet something to notice at the beginning of this chapter. Fullness of grace, it is apparent, does not here characterise the epistle. His exhortation to Timothy is “before God, and the Lord Jesus Christ, who will judge the quick and dead at his appearing and his kingdom.” We have already spoken of this: the appearing of Jesus is in connection with responsibility, His coming is with the object of calling us to Himself in connection with our privileges. Here it is the first of these two cases; not the assembly, or the Father’s house, but God, the appearing, and the kingdom. All that is in relation to responsibility, government, judgment, is gathered together in one point of view. The apostle however is not speaking, of the assembly, nor does he throughout the epistle. The assembly moreover as such is not judged; she is the bride of the Lamb. Individuals are judged. Christendom which bears its name and responsibility, and necessarily so while the Holy Ghost is here below, is judged. We are warned of it in Ephesus. (Rev 2:1-29) Nay, judgment begins there. This is the assembly viewed as the house, not the body.

The portion of the assembly, and even of its members as such, is grace and not judgment. She goes to meet the Lord before His appearing. Here the apostle speaks of His appearing and His kingdom. It is as appearing in glory and clothed with the authority of the kingdom that He exercises judgment. The presentation of the assembly to Himself completes the work of grace with regard to that assembly. When the Lord appears, we shall appear with Him in glory; but it will be the glory of the kingdom (as we see in the transfiguration), and He will judge the living.

He will maintain the authority of His kingdom, as a new order of things, for a long period; and judgment will be exercised, if the occasion for it arises, during its whole continuance, for a king shall reign in righteousness; judgment and righteousness will be united. Before giving back this kingdom to God the Father, He judges the dead, for all judgment is committed to the Son. So that the kingdom is a new order of things founded on His appearing, in which judgment is exercised. The kingdom is founded by the exclusion of Satan from heaven. It is established and its authority put in exercise at the appearing of the Lord.

The consciousness that this judgment is going to be exercised gives an impulse to love in the carrying out of ministry, gives it earnestness, and strengthens the hands by the sense of union with Him who will exercise it and also by the sense of personal responsibility.

The apostle uses his near departure as a fresh motive to exhort Timothy to the full exercise of his ministry. His own heart expands at the thought of that departure.

The absence therefore of apostolic ministry, so serious a fact with regard to the assembly’s position, makes the duty of the man of God the more urgent. As Paul’s absence is a motive for working out our own salvation with fear and trembling, so is it also a motive for him who is engaged in the work of the gospel to devote himself more than ever to his ministry, in order to supply as far as possible the lack of apostolic service by earnest care for souls, and by instructing them in the truth that he has learnt.

We cannot be apostles, or lay the foundation of the assembly. This is already done. But we may build upon that foundation by the truth which we have received from the apostle, by the scriptures which God has given us, by an unwearied love in the truth for souls. The foundation is not to be laid a second time. We give its value to the foundation, we give it its place, by building upon it, and by caring for the souls and the assembly, to which apostleship has given an ever-abiding place and foundation before God. This is what we have to do in the absence of the gift that lays the foundation.

The character that God appointed has already been stamped on the work: the one foundation has been laid. The assembly has its one and sole place according to the counsels of God. The rule given of God is in the word. We have but to act as the apostle leads according to the impulse already given by the Spirit. We cannot have apostolic authority: no one is an apostle in any such sense. This could not be, because we do not lay the foundation; it would be to deny that which has already been done. The foundation has been laid. We can labour according to the measure of our gift; and so much the more devotedly, in proportion as we love the work which the apostle wrought, and because he is no longer here to sustain it.

As to the apostle, he had finished his work; if others were unfaithful, he had been faithful. In the good fight of the gospel of God he had fought to the end, and successfully resisted all the attacks of the enemy. He had finished his course: it only remained for him to be crowned. He had kept the faith committed to him. The crown of righteousness, that is to say, the one bestowed by the righteous Judge who acknowledged his faithfulness, was laid up and kept for him. It was not till the day of retribution that he would receive it. We see plainly, that it is reward for labour and for faithfulness that is here meant. This-or its opposite-characterises the whole epistle, and not the privileges of grace.

The work of the Spirit through us is rewarded by the crown of righteousness, and every one will have a reward according to his labour. Christ brings us all according to the grace of God into the enjoyment of His own glory to be with Him and like Him. This is our common portion according to the eternal counsels of God; but a place is prepared by the Father and given by the Son according to the work wrought by the power of the Spirit in each believer in his particular position. It is not Paul only who will receive this crown from the righteous Judge; all who love the Lord’s appearing will appear with Him in the glory that is personally destined to each, and that is adjudged to him when the Lord appears. Detached from this world, sensible that it is a perverse and rebellious one, feeling how much the dominion of Satan burdens the heart, the faithful long for the appearance of Him who will put an end to that dominion, to rebellion, oppression and misery, by bringing in-in His goodness although by judgment-deliverance, peace, and freedom of heart, on the earth.

The Christian will share the Lord’s glory when He shall appear: but this world also will be delivered.

We see here too that the privileges of the assembly as such are not the subject, but the public retribution manifested when Jesus shall appear to all; and the public establishment of His glory. The heart loves His appearing; not only the removal of evil, but the appearance of Him who removes it.

In that which follows we see what progress the evil had already made, and how the apostle counts upon the individual affection of his dear son in the faith. Probably there were good reasons for the departure of many, certainly for that of some; nevertheless it is true that the first thing that presents itself to the apostle’s mind is the departure of Demas from purely worldly motives. The apostle felt himself isolated. Not only had the mass of Christians abandoned him, but his companions in labour had gone away. In the providence of God he was to be alone. He begs Timothy to come soon. Demas had forsaken him. The rest, from various motives, had quitted him; some he had sent away in connection with the work. It is not said that Demas had ceased to be a Christian- had publicly renounced the Lord; but it was not in his heart to bear the cross with the apostle.

In the midst of these sorrows a ray of grace and light shines through the darkness. The presence of Mark-whose service Paul had formerly refused, because he had shrunk from the perils of laboring among the Gentiles and had turned back to Jerusalem -is now desired by him, because he was useful for the ministry. It is most interesting to see, and a touching proof of the grace of God, that the afflictions of the apostle and the work of grace in Mark combine to set before us, as faithful and useful to Paul, the one who once had failed, and with whom the apostlewould then have nothing to do. We also see the affections and confidence displayed in the smallest detail of life. Full of power by the Spirit of God, the apostle is gentle, intimate, and confiding, with those who are upright and devoted. We see too that at the close of his life, devoted as he was, the occasion had presented itself for study (in connection assuredly with his work), and for writing that which he wished carefully to preserve-possibly his epistles.

This has an important place in scriptural instruction with regard to the life of the apostle. Paul was lost, so to speak, for the greater part, in the power of the Spirit; but when alone, with sober mind, he occupies himself intelligently and carefully about the things of God.

He warns Timothy with regard to a man who had shewn his enmity, and puts him on his guard against him.

We see here also that the epistle bears the character of righteousness, grace having had its course. “The Lord,” he says, “reward him according to his deeds.” As for those who had not courage to stand by him, when he had to answer as a prisoner, he only prays for them. He had not been discouraged. His heart, broken by the unfaithfulness of the assembly, was strong in confessing the Lord before the world, and he can testify that, if forsaken by men, the Lord Himself stood with him and strengthened him. That he had to answer before the authorities was but an occasion to proclaim again in public that for which he was made a prisoner. Glorious power of the gospel where faith is in exercise! All that the enemy can do becomes a testimony, in order that the great, kings, those who were otherwise inaccessible, should hear the word of truth, the testimony of Jesus Christ.

The faithful witness was also delivered out of the lion’s mouth. His strong and simple confidence counted on the Lord to the end. He would preserve him from every evil work unto His heavenly kingdom.

lf the time of his departure was at hand, if he had to fall asleep instead of being changed, he had not ceased to be among those who looked for the Lord’s appearing. Meanwhile he was going to be with Him, to have a place in the heavenly kingdom.

He salutes the brethren with whom Timothy was connected, and begs him to come before the winter. We also learn here, that the miraculous power granted to the apostles was exercised in the Lord’s service, and not for their private interests, nor as their personal affection might suggest; for Paul had left Trophimus sick at Miletus.

It is evident that this epistle was written when the apostle thought his departure near at hand and when the faith of Christians had grievously declined, which was proved by their having forsaken the apostle. His faith was sustained by grace. He did not hide from himself that all was going wrong: his heart felt it-was broken by it; he saw that it would grow worse and worse. But his own testimony stood firm; he was strong for the Lord through grace. The strength of the Lord was with him to confess Christ and to exhort Timothy to so much the more diligent and devoted an exercise of his ministry, because the days were evil.

This is very important. If we love the Lord, if we feel what He is to the assembly, we feel that in the latter all is in ruin. Personal courage is not weakened for the Lord remains ever the same, faithful, and using His power for us: if not in the assembly which rejects it, it is in those who stand fast that He will exercise His power according to the individual need created by this state of things.

May we remember this. Insensibility to the state of the assembly is not a proof that we are near the Lord, or that we have confidence in Him; but in the consciousness of this ruin, faith, the sense of what Christ is, will give confidence in Him amidst the ruin which we mourn. Nevertheless it will be observed, that the apostle speaks here of the individual, of righteousness, of judgement, and now of the assembly. If the latter is spoken of outwardly as the great house, it contains vessels to dishonour from which we are to purge ourselves. Yet the apostle foresaw a still worse state of things-which has now set in. But the Lord can never fail in His faithfulness.

The first of Timothy gives directions for the order of the assembly; the second, for the path of the servant of God when it is in disorder and failure.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. I charge thee. How impressive this charge from the weary, war-worn apostle, as he stood on the edge of the grave! The names of God and of Christ are invoked to give it solemnity. Christ is named in his capacity of Judge, who shall judge not only Timothy's hearers, but himself. Quick and the dead. See 1 Thess. 4:15. At his appearing and his kingdom. This final judgment is placed at the time when Christ shall appear in his kingdom of glory. See Matt. 25:31.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul continues to remind Timothy to be faithful and that he, Paul, is ready to die.

this solemn command before God and Christ Jesus

"this solemn command in the presence of God and Christ Jesus." It is implied that God and Jesus will be Paul's witnesses. AT: "this solemn command having as my witnesses God and Christ Jesus" (See: Assumed Knowledge and Implicit Information)

solemn command

"serious command"

the living and the dead

Here "the living" and "the dead" are used together to mean all people. AT: "all people who have ever lived" (See: Merism)

the dead, and because of his appearing and his kingdom

Here "kingdom" stands for Christ's rule as king. AT: "the dead when he returns to rule as king" (See: Metonymy)

the word

"Word" here is a metonym for "message." AT: "the message about Christ" (See: Metonymy)

when it is not

Here the word "convenient" is understood. AT: "when it is not convenient" (See: Ellipsis)

Reprove

tell someone he is guilty of doing wrong

exhort, with all patience and teaching

"exhort, and teach the people, and always be patient with them"

translationWords

God

Jesus

judge

life

die

kingdom

preach

word of God

rebuke

exhort

patient

teach

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

1–5. CHARGE III. BE DILIGENT IN THE DUTIES OF YOUR OFFICE

1. διαμαρτύρομαι. The rec. text inserts οὖν ἐγώ after διαμ. with D2cKL.

Χρ. Ἰησοῦ. The rec. text has τοῦ Κυρίου Ἰησοῦ Χρ. with D2cEKL.

κρίνειν. WH put κρῖναι in their margin on the authority of G 17 and a few other cursives; κρῖναι is the reading adopted in all the early Creeds.

καὶ. For καὶ before τὴν ἐπιφάνειαν rec. text has κατά with אcD2cEKLP and the Syriac versions; but καί א*ACD2*G 17, the Bohairic and most forms of the Latin versions. κατά is a correction of the less easy καί.

1. διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ, I solemnly charge thee in the sight of God. See note on 1Ti 5:21, and cp. the crit. note above. The oath is fourfold: (1) God, (2) Christ, (3) His Second Coming, (4) His Kingdom.

καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς. See the passages cited in note on 1Ti 5:21, and cp. the crit. note above. The clause κρῖναι ζῶντας καὶ νεκροὺς is found in all the early Creeds, which reproduce the words of this verse; compare Act 10:42, 1Pe 4:5. The ‘quick and the dead’ are to be understood literally (cp. 1Th 4:16-17); refined interpretations which explain the words of spiritual life and death are quite out of place and unnecessary.

καὶ τὴν ἐπιφάνειαν αὐτοῦ, and by His appearing, “per adventum ipsius” (Vulg.). τὴν ἐπιφάνειαν and τὴν βασιλείαν in the next clauses are accusatives of adjuration (as at 1Th 5:27); cp. Deu 4:26. Through a misunderstanding of this, the rec. text has the correction κατά for καί; see crit. note. For ἐπιφάνεια see on 1Ti 6:14.

καὶ τὴν βασιλείαν αὐτοῦ, and by His Kingdom, the repetition of αὐτοῦ adding emphasis and forbidding us to regard the expression as a hendiadys, ‘the manifestation of His Kingdom’ or the like.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

I charge [διαμαρτυρομαι] . See on 1Ti 5:21.

At his appearing [και την επιφανειαν] . Rend. "and by his appearing," ejpifaneian thus depending on diamarturomai, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A. V. follows the reading kata at. For ejpifaneia appearing, see on 1Ti 6:14; 2Th 2:8. For, basileia kingdom, see on Luk 6:20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.