2 Timothy 4:16

Here, I. He gives Timothy an account of his own present circumstances.

1. He had lately been called to appear before the emperor, upon his appeal to Caesar; and then no man stood with him (Ti2 4:16), to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom 1:8. But men are but men. The Christians at Rome were forward to go and meet him (Acts 28); but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, intimating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a distinction is put between sins of presumption and sins of infirmity. Alexander the coppersmith, who maliciously withstood Paul, he prays against: The Lord reward him according to his works; but respecting these Christians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends' forsaking him in a time of danger as well as in the opposition made by enemies: all forsook him. (2.) It was their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more excusable. Yet, (3.) God might lay it to their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge.

2. Notwithstanding this God stood by him (Ti2 4:17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobody to keep him in countenance, God made his face to shine. - That by me the preaching might be fully known, that is, "God brought me out from that difficulty that I might preach the gospel, which is my business." Nay, it should seem, that he might preach the gospel at that time; for Paul knew how to preach at the bar as well as in the pulpit. And that all the Gentiles might hear; the emperor himself and the great men who would never have heard Paul preach if he had not been brought before them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his experiences: "He that delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom." And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difficulty and danger, and his presence will more than supply every one's absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, etc. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever. Amen.

II. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, Ti2 4:19. He mentions his leaving Trophimus sick at Miletum (Ti2 4:20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion.

III. He hastens Timothy to come to him before winter (Ti2 4:21), because he longed to see him, and because in the winter the journey or voyage would be more dangerous.

IV. He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of the heathen writers at this time mentions one Pudens and his wife Claudia, and says the Claudia was a Briton, whence some have gathered that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome.

V. He concludes with a prayer, that the Lord Jesus would be with his spirit. We need no more to make us happy than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. And it is the best prayer we can put up for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself; as Stephen the proto-martyr prayed, Lord Jesus, receive my spirit, Act 7:59. "Lord Jesus, receive that spirit which thou hast been with while it was united to the body; do not now leave it in its separate state." Grace be with you. Amen. This was our apostle's token in every epistle; so he wrote. The grace of our Lord Jesus Christ be with you all. Amen, Th2 3:17, Th2 3:18. And if grace be with us here to convert and change us, to make us holy, to keep us humble, and to enable us to persevere to the end, glory will crown us hereafter: for the Lord is a sun, and a shield; the Lord will give grace and glory, and no good thing will he withhold from those that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee, Psa 84:11, Psa 84:12. Now unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour and glory for ever and ever. Amen.

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

2Ti_4:16-18

All men forsook me.

Paul, a Christians example

I. Paul forsaken, and yet forgiving those who had withdrawn from him.

1. The apostle was forsaken by his friends when most he needed them.

2. Pauls friends leaving him, made him the more helpless.

3. Pauls friends leaving him, discovered their frailty.

4. The apostles forgiving spirit is particularly worthy of our notice.

II. Paul upheld, and therefore preaching.

1. Paul was upheld by Divine grace.

2. The Lord was present with His servant.

3. The Lord stood by the apostle that his kind of preaching might be fully known.

4. We who are Gentiles have heard the apostles kind of preaching.

III. Paul delivered, and so acknowledging.

1. This was a seasonable deliverance.

2. This was a great deliverance.

3. The Lord was the accomplisher of this deliverance.

4. Paul gratefully acknowledges his deliverance.

IV. Paul encouraged, and therefore glorifying.

1. The apostle was encouraged to look for a glorious destination--heavenly kingdom--the kingdom of glory.

2. The apostle was encouraged to look for Divine preservation--shall deliver still.

3. The apostle was encouraged in his expectations by former deliverances (2Co_11:24-27; 2Co_11:31-33).

4. In the whole, Paul glorified the Lord.

Conclusion:

1. To those who question us with regard to our hope, we should be able to give an answer.

2. We should exercise a forgiving spirit towards our brethren.

3. When we feel our own weakness, this should lead us to look to the Lord for assistance.

4. We should glorify God for all our deliverances.

5. We should remember that the Lord alone can save and preserve us. What will those do who forget this? (John Miller.)

The adversity of the good

I. That great adversity frequently befalls the rest of men. This shows--

1. That neither adversity nor prosperity is any test of character.

2. That there must come a period of retribution.

II. That great adversity exposes the weakness of our rest friendships.

III. That great adversity developes the magnanimous in the heart of the good. I pray God, etc. Like Stephen under shower of stones, and Christ on cross.

IV. That great adversity demonstrates ever more the faithfulness of God. Notwithstanding the Lordstood by me (Job_5:19). (Homilist.)

Mans extremity is Gods opportunity

1. All men forsook me, but the Lord stood by me. Hence, observe: that mans extremity is Gods opportunity, or when mans help faileth then God appeareth, He then cometh in as an Auxiliary. The Lord only is immutable, He never faileth His at their need. Gods people are never less alone than when they are most alone; never less forsaken than when they are forsaken of all.

2. Strengthening grace is the gift of God. And strengthened me. He doth not only give us renewing grace and then leave us to our own free-will, but He giveth us persevering grace also. As He is the Author of our grace by vocation, so He is the finisher of it by preservation.

3. Whilst God hath any work for His servants to do, He will assist and uphold them in spite of all oppositions. That by me the preaching might be fully known. Though Nero rage against Paul, and all men forsake him, yet God will assist him that He may preach the gospel to the world. Our comfort is, that our times are not in our enemies hands but in the hands of a gracious God.

4. God would have His truth revealed to the sons of men. And that all the Gentiles might hear. He would have the gospel known--fully known--to the Gentiles. Truth is good, and the more common it is the better. Where it getteth ground, Satans kingdom falleth like lightning from heaven suddenly and irresistibly (Luk_10:18). Let none then hide their talents, but as the sun freely communicateth its light and heat to us, so let us freely impart our gifts unto others.

5. The Churchs enemies ofttimes are lions. And I was delivered out of the mouth of the lion. Lions for potency, lions for policy (Psa_17:12), lions for cruelty, lions for terror. Be serpents for policy, and not for poison, lions for prowess, and not for rapine. Be not familiar with these lions, come not near their-dens lest they make a prey of you, have no fellowship with such unfruitful works of darkness but reprove them rather.

6. God many times suffers His dearest children to fall into the mouths of these lions, so that to a carnal eye they seem hopeless and helpless.

7. That God will deliver His from this great danger. He that brought thee into the mouth of the lion will bring thee out again (Dan_6:22). ( T. Hall, B. D.)

Gods goodness in the greatest distresses

I. Pauls experience of Gods loving care for him in his past deliverances.

1. The enemies of the truth are oft for power, always for malice--lions.

2. God suffers His dearest children to fall into the mouths of lions.

3. In their extremities God delivers them--

(1) By suspending the malice of their foes.

(2) By raising up one lion against another.

(3) By diverting them from their intended prey.

(4) By changing their nature to lambs.

(5) By showing Himself a lion.

(6) By making them lions to themselves.

(7) By making them friends, putting some conceit or fancy into their heart.

(8) By making His own people lions to their adversaries.

II. Pauls assured hope, built upon his experience.

1. The Lord shall deliver me from every evil work. God preserves from evil works by planting the graces of faith and fear in us.

2. And will preserve me unto His heavenly kingdom. By Himself, and by inferior agencies.

III. The issue of both his experience and his hopes. As they flow from Gods grace, so he ascribes to Him the glory. We honour ourselves when we honour God; our praising God causes others to do so. (R. Sibbes, D. D.)

Deliverance and salvation through death

Deliver us from evil, for thine is the Kingdom, the power and the glory, for ever. Amen. So our Lord taught us to pray. Is there not an echo of the prayer in these words of the prisoner? Surely it is not accident that so many of the keywords of the closing petitions of the Lords Prayer recur here. And this burst of triumph is his very last word to his friend Timothy, with the exception of one or two closing personal salutations. That bird could sing in a darkened cage, and had the firmest and brightest hopes when all seemed darkest.

I. Consider then, first, the prisoners confidence. It is quite clear that he expected nothing but death. Only a few verses before he has said, I am now in the very act of being offered, and the time of my departure is at hand. And yet, with death staring him in the face, and with nothing more clear to his anticipation than that his work was done, and that there only remained for him to wait for the crown, he breaks into this rapture of triumph, and says, The Lord will deliver me from every evil world, and will preserve me, or, to take the pregnant expression of the text, save me into His heavenly kingdom. May we not learn from this what the true meaning of deliverance from evil is; and what therefore is meant by the petition when it occurs in the pattern prayer? It is not exemption from trial, not escape from even the uttermost severity of it. Whosoever is able in the midst of all, to keep firm hold of his faith and, by his faith, of his Saviour, has received deliverance from the evil which pours all its vials of plagues upon his head. For the only thing that really does us harm is that which drags us away from God. He shall deliver me from every evil work; not because the sword will not fall upon my neck, but because, when it does, it will not part me from my Christ. He shall deliver me from every evil work; not because I shall not taste the full bitterness of the cup that is commended to my lips, but because in the very act of drinking the most nauseous potion I shall take it as a cup of salvation, and call upon the name of the Lord. That is deliverance. The same line of thought may be suggested in reference to the other clause of this expression of confidence, which teaches us to look at the last of the so-called evils. Paul expects to be delivered from and to be saved into. The former phrase contemplates removal from the sphere of evil, the latter, the bringing safely into another sphere where evil is unknown, even that kingdom in the heavens over which Christ serenely held sovereign sway, while Nero afflicted the earth with a delirium of blood and lust. And what was the prose fact which presented itself to Pauls faith, thus radiantly clad in robes of triumph? Nothing else than that grim form of Death, feared and hated of men as the worst of all calamities, seems to him a deliverer and angel-messenger of salvation, who came not to destroy mens lives, but to save them, not to drive them into the gloomy dominions of the grave, but to lead them safe into the heavenly kingdom of his Lord and theirs. For Christs servants Death is the lackey who opens the doors of the presence-chamber of the King. The apostle employs in my text a different preposition to describe this ultimate deliverance from that which he does when he says, I was delivered out of the mouth of the lion. In one case he represents the peril as though he was, as it were, dragged from between the teeth that threatened to devour him. In the other case the deliverance is more complete, and implies complete removal away from the sphere in which evil works. Taken together, the two prepositions in the two clauses, from and into, present the idea of change of place, or, as we may say, a migration from one realm and order of things to another. Thus the final saving is here regarded as a deliverance which lifts us out of the lower levels of the atmosphere, where evil, like some wild cyclone sweeps howling and destroying, and carries us into the quiet regions above, where loud winds never call, but all the air a solemn stillness holds, though stagnation is as far away as tumult.

II. A second consideration is suggested by these words--namely, the ground of the prisoners confidence. The and at the beginning of the text is very probably spurious, but none the less is the confidence expressed in the text based upon the experience narrated in the preceding sentence. There Paul thankfully tells Timothy, I was delivered out of the mouth of the lion. Therefore he is sure that the future will be like the past--I was delivered--the Lord shall deliver. That experience, then, is the first ground of his confidence. Gods hitherto has always wrapped up in it a henceforth. All that He has been He will be. There are no tenses in His verbs. The past and the future are smelted down into one eternal and unchangeable present. But there is another ground of confidence on which I may touch for a moment. If I am at all correct in tracing any kind of connection between the words of my text and the Lords Prayer, that very prayer is the basis of the confidence which is here expressed, and Paul is sure that God will deliver, and that he will come to Christs heavenly kingdom because Jesus Christ taught him to pray, Deliver me from evil. So he makes his prayer into a promise, and out of all these Christ-taught petitions he wins the assurance of Christ-given hopes. Happy they who so pray as that out of their prayers they can construct confidences!

III. Lastly, note the praise that springs from the confidence. Unto Him be glory for ever and ever. Amen. Pauls thankfulness arises from his anticipation, and not from the realisation, of deliverance. So completely did this mans faith make real to him at the moment the future deliverance that irrepressibly there bursts from his lips this great thanksgiving and doxology. If the anticipation led to such sweet music of praise, what would the reality do? Ought we not to entertain our yet unreceived blessings with as full a welcome and credence, and with as lively a gratitude, as speaks here? Should we not draw them to ourselves before they come, in the exercise of a hope based upon Gods faithful promises which will open our lips to show forth His praise? We should note still further in this doxology the unconditional attribution of Divine honour to Jesus Christ. It is Jesus who is here called the Lord, and while the word does not necessarily imply Christs divinity, the ascriptions of praise here unhesitatingly laid at His feet can neither be explained nor justified, unless the speaker owned Him as Divine. Pauls Christ was not a Christ who had once done sweet and great things, and could do such no more, but a Christ working to-day for His servant. Note, too, that the ascription to Jesus of glory that shall shine through ages of ages is here connected with Pauls salvation. He did not think himself as of such exceptional importance that his salvation would bring more glory to Jesus Christ than that of others would do. Lowly self-oblivion and wondering gratitude, not arrogance, speak here. Precisely because he is so unworthy and weak does the apostle think that the power and love which would and could save him call for endless praise. The poorer the material the more the artists glory. For ever and ever the praise of the glory of Gods grace in Christ will ring through the universe. (A. Maclaren, D. D.)

Conserving grace

1. The experience of Gods former deliverances must make us rest upon Him for future? From every evil work. Though God doth not save His people from suffering, yet He will save them from sin; and though He leave in them infirmities, yet He will free them from enormities, and from total apostasy.

3. God is the preserver of His people. And He will preserve me to His heavenly kingdom. But especially He keeps their souls in an holy frame till He bring them to glory. It is not sufficient that we light a lamp, but there must be a continual supply of oil, else the light will go out. So it is not sufficient that we have preventing, preparing, renewing grace, but we must also have subsequent, conserving, perfecting, persevering grace daily given in to preserve us from apostasy. We have always need of a Divine maintenancy till we have finished our course (Psa_73:23). And this He will do in despite of all our enemies; if anything destroy us it is sin, and for that we have Gods hand here that He will deliver us from every evil work that might any way ruin us, and so preserve us till He have brought us to heaven. He keeps heaven for the saints, and the saints for heaven.

4. Gods goodness to His people is wholly free. All His dispensations to His are free grace and pure mercy.

5. God is a good and bountiful Master to His people.

6. In our deepest distress we should have an eye to this heavenly kingdom. So doth Paul here. Whatever thy sorrows or sufferings be here, yet remember there is a heavenly kingdom will pay for all.

7. God will bring His people to a kingdom, to an heavenly kingdom. (T. Hall, B. D.)

Never a friend

Paul might have said, as Socrates did, My friends, I have never a friend. And as Plato, A friend is a very mutable creature. (J. Trapp.)

Why earthly props are removed

See, father I said a lad who was walking with his father, they are knocking away the props from under the bridge; what are they doing that for? Wont the bridge fall? They are knocking them away, said the father, that the timbers may rest more firmly upon the stone piers which are now finished. God only takes away our earthly props that we may rest more firmly upon Him. (Elon Foster.)

Folly of persecution

In the Indian legend a mighty, wicked sorcerer seeks, with very poor success, to keep the sun, moon, and stars in three separate chests; and those who have sought to suppress Gods servants have succeeded no better. John was banished to Patmos, but, far from sinking out of view in the solitary sea, he stands before the world amid sublimest illuminations, like his own angel standing in the sun. They drove Luther into the Wartzburg; but there, in translating the Scriptures into German, he became the cynosure of all eyes. Bunyans enemies consigned him to Bedford Gaol, and so he became known to the race, one of the foremost of the immortals of Christendom. (W. L. Watkinson.)

Divine protection

Mr. J. G. Oncken was the Baptist pioneer in Germany, and in his younger days suffered for the truths sake, both fine and imprisonment. We remember his pointing out to us the spot upon the Alster where he baptized his converts at dead of night, and we shall never forget his story of the burgomaster of Hamburg, who held up his finger and said, You see that finger! As long as that can move I will put you down. Sir, said Oncken, I see your finger, but I also see an arm, which you do not see, and so long as that is stretched out you cannot put me down. (C. H. Spurgeon.)

Confidence in God

John Wesley once stood out very nobly in disregarding the eyes of men so long as he stood acquitted in the sight of God. Among his many persecutions are to be numbered the falling back of former friends, including his wife. These turned against him, and published many spiteful things, even defaming his character in a shocking manner. Brother Charles hastened off in alarm and indignation to inquire what defence Brother John would set up. There was no time to lose! The eyes of the world were upon him, and Gods enemies and his own would be glad to make capital out of so contemptible a business What was Charless surprise to find that John was resolved on doing simply nothing! The great preacher was calm and comfortable in mind, being entirely free from any concern for the future. Why should he be perplexed when he had entrusted God with his all--even with his reputation? None are so safe as those whose characters are in Gods keeping. Such often consider that they dishonour God by setting up puny defences of their own against the cavils of the wicked. They think more of that one eye of God which is ever looking on them than of the eyes of men. (C. H. Spurgeon.)

The faithfulness of Jesus

It is recorded of a good man that his last day, with the exception of a few intervals, was passed in unconsciousness. Seeing a look of returning intelligence, one asked, Are you thinking of Jesus to-day His reply of loving trust was never to be forgotten: When I am conscious I am thinking of Jesus; when I am unconscious Jesus is thinking of me.

Looking up for help

One morning, not long after my arrival at Llandrindod, the artist was showing me a printed proof of a likeness of myself recently taken, when, in reply to a remark, he said, You see, sir, you have such a habit of looking up. The words came to me with a meaning he did not intend them to convey. I quite rejoiced to hear them. (J. T. Wrenford, M. A.)

Prayer and trust

This is the true inmost essence of prayer--not that we should prescribe to Him how to answer our desires, but that we should leave all that in His hands. The apostle Paul said, in his last letter, with triumphant confidence, that he knew that God would deliver him and save him into His everlasting kingdom. And he knew, at the same time, that his course was ended, and that there was nothing for him now but the crown. How was he saved into the kingdom and delivered from the mouth of the lion? The sword that struck off the wearied head that had thought so long for Gods Church was the instrument of the deliverance and the means of the salvation. For us it may be that a sharper sorrow may be the answer to the prayer, Preserve Thy servant. It may be that Gods bowing down His ear and answering us when we cry shall be to pass us through a mill that has finer rollers, to crush still more the bruised corn. But the end and the meaning of it all will be to rejoice the soul of the servant with a deeper joy at last. (A. Maclaren, D. D.)

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

2Ti 4:16. At my first answer — Απολογια, apology, or defence, before the emperor, or, as is more generally thought, the prefect of the city in his absence; no man — None of the Christians here at Rome; stood — Appeared in court; with me, but all — Either through treachery or cowardice; forsook me — “Many circumstances make it astonishing that Paul should have been deserted by the Christians at Rome in this extremity. When he wrote his epistle to the church there, which must have been almost ten years before this, he speaks of their faith as celebrated through the world, Rom 1:8. He salutes a vast number of illustrious persons by name, and mentions many of them as his particular friends, Rom 16:3-15; and we may assure ourselves that during the two years he spent there in his hired house, when access was granted to all that desired it, the number, and probably the zeal of the Christian converts would be greatly increased, as indeed he expressly assures the Philippians that it was, and that some of Cesar’s palaces were added to them, Php 1:12; Php 4:22.” How then did it happen that he was thus forsaken? The true answer seems to be, that the cruel persecution which Nero had raised against the Christians at Rome, (in which they were worried in the skins of wild beasts, wrapped up in pitched clothes, and then chained to stakes, and set on fire to give light in the streets by night,) had taken place before this; and it is probable that many of the excellent persons above mentioned had suffered death for their religion; and that others, according to our Lord’s advice, had retired to a distance from Rome, while some were so terrified that they concealed themselves; or at least had not courage to appear with him before the tribunal. For these last mentioned the apostle prays, May it not be laid to their charge — He was sensible of the danger to which his friends would have exposed themselves by appearing with him at his trial; he knew likewise the infirmity of human nature; and therefore he made great allowance for their yielding in such circumstances, and prayed that they might be forgiven, as Christ prayed his Father to forgive those who crucified him.

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

CRITICAL AND EXPLANATORY NOTES

2Ti_4:16. At my first answer.—R.V. “defence” (Gr. ἀπολογίᾳ). On his first appearance in the emperor’s court. No one stood with me.—R.V. “took my part,” i.e. as advocate. All men forsook me.—St. Paul was in the lion’s mouth (2Ti_4:17), and men fled from the stroke of the paw.

2Ti_4:17. The Lord stood with me.—In sharp contrast to those who fled, leaving the apostle in his evil hour. That all the Gentiles might hear.—“God gave us not the spirit of cowardice,” St. Paul had already written. He might say with Cæsar:—

“Cowards die many times before their deaths;

The valiant never taste of death but once.”

It seems to have been of vastly more consequence to St. Paul that the story of the Crucified should be told in the court of Nero, than that it might cost him his head to tell it. And I was delivered out of the mouth of the lion.—The lion was in all probability Nero. When Marsyas announced to Agrippa the death of Tiberius, he did so in the words, “The lion is dead.”

2Ti_4:18. And the Lord shall deliver me.—Not a poor mangled fragment of me, “As a shepherd rescueth out of the mouth of the lion two legs, or a piece of an ear” (Amo_3:12).

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_4:16-18

A Brave Defender of the Faith—

I. Is often deserted by those from whom he expected help.—“At my first answer no man stood with me, but all men forsook me” (2Ti_4:16). At his first public examination in the Roman court Paul had to defend himself alone. Those who might have spoken for him absented themselves. Their fears of being charged with complicity with the prisoner daunted their courage, and they fled. It is a bitter disappointment to be forsaken at a crucial moment; but the brave heart, sustained by the truth, will not flinch.

II. Charitably recognises the special difficulties of his timid friends.—“I pray God that it may not be laid to their charge” (2Ti_4:16). The emphasis is on their. “They were intimidated: their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them.” Paul, like Stephen, would have offered the same prayer for his persecutors (Act_7:60) (Fausset). Another side-light on the character of Paul; his large-heartedness excused the weakness of his friends, and he prays for their exculpation.

III. Is sustained at a critical moment by Divine power.—

1. He is strengthened by the conscious presence of the Lord. “Notwithstanding the Lord stood with me, and strengthened me” (2Ti_4:17). That was sufficient: the enemies might do their worst; Paul—and the Lord—were more than a match against their most malignant cruelty. When friends forsake us, God draws nearer, and His almighty strength turns suffering into joyous triumph.

2. He is enabled fearlessly to declare the truth under circumstances that give it special publicity. “That by me the preaching might be fully known, and that all the Gentiles might hear” (2Ti_4:17). Rome was the capital of the empire, of the Gentile world, and was the centre to which all news and commerce came, and from it was again distributed to the remotest provinces. The trial of Paul, conducted in a public manner, became notorious. His defence was a sermon in which he was careful to put the leading truths of the gospel; and his well-known mission as the apostle of the Gentiles would give his teaching favour in the eyes of the Romans, and would be likely to be rehearsed throughout the empire. The earnest preacher seizes every opportunity of publishing the gospel.

3. He is delivered from immediate peril. “And I was delivered out of the mouth of the lion” (2Ti_4:17). He was acquitted from his first charge, or, what amounted to the same thing, there was an indefinite adjournment of the case. “The mouth of the lion” need not mean the lion of the amphitheatre, or Nero, or Satan. It is perfectly intelligible to regard it as describing a terrible danger, the peril of death. From this he was for the time being delivered.

4. He is assured of final deliverance and everlasting safety. “And the Lord shall deliver me … and preserve me unto His heavenly kingdom” (2Ti_4:18). The impending danger is past; but all danger is not past. The enemies of Paul will still be busy, and may at last succeed—as they did succeed—in securing a sentence of condemnation. But all this did not alter the apostle’s faith in the Divine deliverance. The evil work of his enemies would turn out for his good. The Lord will make their work of death the means of translation into His heavenly kingdom. Richard Cameron, lying mortally wounded on the battle-field of Airdsmoss, said: “I am dying happy—happy; and if I had a thousand lives I would willingly lay them all down one after another for Christ. Oh! He is near me: I think I see Him. I am just coming, Lord Jesus.”

5. He ascribes unceasing praise to his Divine Deliverer. “To whom be glory for ever and ever. Amen” (2Ti_4:18). “The very hope,” says Bengel, “produces a doxology. How much greater will be the doxology which the actual enjoyment shall produce!” With a heart full of thankfulness to the Master who has strengthened him in his sufferings and whose bliss he is about to share, the brave defender of the faith leaves us with a doxology of praise to Christ on his dying lips.

Lessons.—

1. The gospel makes the noblest heroes.

2. God never deserts His servants in extremity.

3. The truth we defend will be our salvation and glory.

GERM NOTES ON THE VERSES

2Ti_4:16-17. A Gospel Hero—

I. Fighting for the truth single-handed.—“At my first answer no man stood with me” (2Ti_4:16).

II. Though deserted by friends, not vindictive.—“All men forsook me: I pray God that it may not be laid to their charge” (2Ti_4:16).

III. Divinely sustained.—“Notwithstanding the Lord stood with me, and strengthened me” (2Ti_4:17).

IV. Using his defence as an opportunity for declaring the truth.—“That by me the preaching might be fully known, and that all the Gentiles might hear” (2Ti_4:17).

V. Rescued from threatened peril.—“I was delivered out of the mouth of the lion” (2Ti_4:17).

2Ti_4:18. Divine Deliverance—

I. Often signally displayed.

II. Is a salvation from all evil.

III. Is the guarantee of future blessedness.

IV. Should call forth exalted praise.

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.

Chapter 37

THE APOSTLE FORSAKEN BY MEN BUT STRENGTHENED BY THE LORD-THE MISSION TO THE GENTILES COMPLETED THE SURE HOPE AND THE FINAL HYMN OF PRAISE. - 2Ti_4:16-18

THERE is a general agreement at the present time that Eusebius is in error, when, in a well-known passage in his "Ecclesiastical History" (II 22:2-7), he refers this "first defense" and the "deliverance out of the lions mouth" to the first Roman imprisonment and the release which put an end to it, probably A.D. 63. The deliverance does not mean release from prison following upon acquittal, but temporary rescue from imminent danger. Eusebius makes a second mistake in this chapter which is the result of the first error; but an avoidance of the second would have preserved him from the first. He says that the Apostle shows in the Second Epistle to Timothy that only Luke was with him when he wrote, but at his former defense not even he. Now during the first Roman imprisonment St. Paul was not alone, and One of the persons who was with him was Timothy himself, as we see from the opening of the letter to the Philippians. It is, therefore, highly improbable that the Apostle would think it worth while to tell Timothy what took place at the trial which ended the first imprisonment, seeing that Timothy was then in Rome. And even if Timothy had left Rome before the trial came on, which is not very likely, he would long since have heard what took place, both from others and from the Apostle himself. It is obvious that in the present passage St. Paul is giving his disciple information respecting something which has recently taken place, of which Timothy is not likely to have heard.

The value of the witness of Eusebius is not, however, seriously diminished by this twofold mistake. It is clear that he was fully convinced that there were two Roman imprisonments; one early in Neros reign, when the Emperor was more disposed to be merciful, and one later; and that he was convinced of this on independent grounds, and not because he considered that the genuineness of the Pastoral Epistles would be untenable without the hypothesis of a second imprisonment.

Another confirmation of the view of Eusebius is found in the statement respecting Trophimus, that Paul had left him sick at Miletus It is impossible to place the Apostle at Miletus with Trophimus prior to the first imprisonment. Consequently some who deny the second imprisonment, and yet maintain the genuineness of this letter, resort to the desperate method of making the verb to be third person plural instead of first person singular (απελειπον or απελιπον) and translating "Trophimus they left at Miletus sick."

"At my first defense no man took my part, but all forsook me." He had no patranus, no advocatus, no clientela. Among all the Christians in Rome there was not one who would stand at his side in court either to speak on his behalf, or to advise him in the conduct of his case, or to support him by a demonstration of sympathy. The expression for "no one took my part" (ουδεις μοι παρεγενετο) literally means "no one came to my side," or "became present on my behalf." The verb is specially frequent in the writings of St. Luke. And the word which is rendered "forsook" (εγκατελιπον) is still more graphic. It signifies, "leaving a person in a position," and especially in a bad position; leaving him in straits. It is almost the exact counterpart of our colloquial phrase "to leave in the lurch." St. Paul uses it elsewhere of those who with him are "pursued, but not forsaken". {2Co_4:9} And both St. Mark and St. Luke, following the LXX, use it in translating Christs cry upon the cross: "Why hast thou forsaken Me?" Hence it signifies not merely desertion (καταλειπειν) but desertion at a time when help and support are needed.

What is the meaning of the "all?" "All forsook me." Does it include Luke, whom he has just mentioned as being the only person with him? And, if so, is it meant as an indirect reproach? Some would have it that we have here an indication of the spurious character of the letter. The forger is unable consistently to maintain the part which he has assumed. In writing, "all forsook me" he has already forgotten what he has just written about Luke: and he forgets both statements when a few lines further on he represents Eubulus, Pudens, Linus, Claudia, and others as sending greetings.

But, like so many of these objections, this criticism turns out, when reasonably examined, to be an argument for the genuineness of the letter. These apparent inconsistencies are just the things which a forger could and would have avoided. Even a very blundering forger would have avoided three glaring contradictions in about thirty lines: and they are glaring contradictions, if they are interpreted as they must be interpreted for the purposes of this criticism. "Only Luke is with me." "Every one has forsaken me." "All the brethren salute thee." Any one of these statements, if forced to apply to the same set of circumstances, contradicts the other two. But then this meaning, is forced upon them, and is not their natural meaning: and these are just the apparent inconsistencies which the writer of a real letter takes no pains to avoid, because there is not the smallest danger of his being misunderstood.

"All forsook me" is exactly a parallel to "all that are in Asia turned away from me". The "all" in both cases means "all who might have been expected to help." It refers to those who could have been of service, who in many cases had been asked to render service, by being witnesses in Pauls favor and the like, and who abstained from doing anything for him. The Apostles "first defense" probably took place some weeks, or even months, before the writing of this letter. From our knowledge of the delays which often took place in Roman legal proceedings, there would be nothing surprising if a whole year had elapsed since the first opening of the case. It is quite possible, therefore, that at the time when it began St. Luke was not yet in Rome, and consequently had no opportunity of aiding his friend. And it is also possible that he was not in a position to render any assistance, however anxious he may have been to do so. There is no reason whatever for supposing that the Apostle includes him among those for whom he prays that God will forgive them their desertion of him, even as he himself forgives it.

Nor is there any contradiction between "Only Luke is with me," and the salutations sent by Eubulus and others. There were various members of the Church in Rome who occasionally visited St. Paul in his imprisonment, or at least kept up a certain amount of communication with him. But Luke was the only outsider who was with him, the only one who had come to him from a distance and been both able and willing to remain with him. Others both in Rome and from other Churches had paid visits to the prisoner; but they had been unable or unwilling to stay with him. Luke was the only person who had done that. Therefore the fact that various Roman Christians were ready to send greetings to Timothy is in no way inconsistent with the special commendation bestowed upon St. Luke for being his friends sole companion in prison.

For the cowardly or unkind abstention of the rest the Apostle has no stronger word of condemnation than "may it not be laid to their account." No one knew better than himself how weak-hearted many of these disciples were, and how great were the dangers of his own position and of all those who ventured to associate themselves with him. It was otherwise in his first imprisonment. Then Nero was not quite the monster that he had since become. At that time the burning of Rome had not yet taken place, nor had the cruel outcry against the Christians, of which the conflagration was made the occasion, as yet been raised. It was quite otherwise now. To be known as a Christian might be dangerous; and to avow oneself as the associate of so notorious a leader as Paul could not fail to be so. Therefore, "May it not be laid to their account" (μη η). This is the very spirit which the Apostle himself years before had declared to be a characteristic of Christian charity; "it taketh not account of evil" (ου λογιζεται τον): and of God Himself, Who in dealing with mankind, "lays not to their account their trespasses"" (μη μενος αυτοις ταματα αυτων). {1Co_13:5; 2Co_5:19}

"But," in contrast to these timid friends, "the Lord stood by me and strengthened me." Christ did not desert His faithful servant in the hour of need, but gave him courage and strength to speak out bravely before the court all that it was right that he should say. The contrast which the Apostle here makes between the many who forsook him and the One who stood by him reminds us of a similar contrast made by the Lord Himself. "Behold, the hour cometh, yea is come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me". {Joh_16:32} In this respect also the saying remains true "A servant is not greater than his lord"; {Joh_15:20} and Apostles must expect no better treatment than their Master received. If they are deserted by their disciples and friends in the hour of danger, so also was He. But in each case those who are deserted are not alone, because, although human help fails, Divine support is always present.

"The Lord" in this passage, both here and a few lines further on, means Christ rather than the Father. This is in accordance with St. Pauls usage. "Lord" here has the article (οκυριος): and when that is the case it commonly means Jesus Christ. {comp. 2Ti_2:7; 2Ti_2:14; 2Ti_2:22; 2Ti_3:9; 2Ti_4:14; 2Ti_4:22; 1Ti_1:2; 1Ti_1:12; 1Ti_1:14; 1Ti_6:3; 1Ti_6:14; 1Co_4:5; 1Co_6:13; 1Co_7:10; 1Co_7:12; 1Co_7:34} etc., etc. In Titus the word does not occur. Where "Lord" has no article in the Greek (κυριος) St. Paul usually means God and not Christ. Some would assert that, excepting where he quotes from the Old Testament, {1Co_10:26} this usage is invariable; but that is probably too sweeping an assertion. Nevertheless, there is no reason for doubting that in this passage "the Lord" means Jesus Christ. We may compare our own usage, according to which "our Lord" almost invariably means Christ, whereas "the Lord" more commonly means God the Father.

The word for "strengthen" (ενδυναμουν) means literally "to infuse power into" a person. It is one of which the Apostle is rather fond; and outside his writings it occurs in the New Testament only in the Acts and in Hebrews, once in each. {Rom_4:20; Eph_6:10; Php_4:13; 1Ti_1:12; 2Ti_2:1} It is worth while to compare the passage in which he speaks to Timothy of Christ having given him power to turn to Him and become His servant; and still more the passage in which, during his first Roman imprisonment, he tells the Philippians "I can do all things in Him that strengtheneth me." The same thing was true in the second imprisonment.

The special purpose for which Christ stood by His Apostle and put strength and power into him is stated. "That through me the message might be fully proclaimed, and that all the Gentiles might hear." Those who follow Eusebius in the mistake of supposing that the "first defense" refers to the trial which ended in St. Pauls release after the first imprisonment, understand this proclamation of the message to the Gentiles as referring to the missionary work which St. Paul was enabled to do during the few years of interval (cir . A.D. 63-66) before he was again arrested. But if the proclamation of the message took place in consequence of the Apostles release, then it would have been placed after, and not before, the mention of deliverance out of the mouth of the lion. It is not said that he was delivered in order that through him the message might be proclaimed, but that he was strengthened in order that it might be proclaimed. And the special strengthening by Christ took place in reference to the first hearing of the case in court, when all human friends forsook him, while Christ stood by him. It was in court, therefore, that the proclamation of the message was made, and that through the instrumentality of the Apostle the preaching of the Gospel reached its culmination (τορυγμα πληροφορηθη). This was the climax; -that in the metropolis of the world, in open court, before the imperial tribunal, the Gospel proclamation should be made with all solemnity and power. It is quite possible that this event, which the Apostle of the Gentiles regards as the completing act of his own mission and ministry, took place in the forum itself. Here Tiberius had caused a tribunal to be erected for causes which he had to hear as Emperor. But Claudius sometimes heard such cases elsewhere; and his successors probably followed his example. So that in the reign of Nero we cannot be certain that such a case as St. Pauls would be heard in the forum. But at any rate it would be held in a court to which the public had access; and the Roman public at this time was the most representative in the world. The Apostle is fully justified, therefore, in the language which he uses. This opportunity and power were granted "in order that through me the message might be fully proclaimed, and that all the Gentiles might hear." In that representative city and before that representative audience he preached Christ; and through those who were present and heard him the fact would be made known throughout the civilized world that in the imperial city and before the imperial bench the Apostle of Christ had proclaimed the coming of His Kingdom.

And the result of it was that he was "delivered out of the mouth of the lion." This was a second consequence of the Lords standing by him and strengthening him. He was enabled to speak with such effect, that the sentence of condemnation, which had been feared, was for the present averted. He was neither acquitted nor convicted; but the court, being unable to arrive at a satisfactory decision, granted an extension of time (ampliatio); that is, an adjournment. In technical phraseology the actio prima ended in a verdict of non liguet, and an actio secunda became necessary; and as this second trial might have a similar result, the amount of delay that was possible was almost boundless.

To ask who is meant by the lion is a futile question. Whom did the Psalmist mean by the lion, when he prayed "Save me from the lions mouth?" {Psa_22:21} He meant no one by the lion; but by the lions mouth he meant some great and imminent danger. And that is what we must understand here. All kinds of gratuitous conjectures have been made by those who have insisted on identifying the lion; -the lion of the amphitheatre, to whom the Apostle might have been thrown, had he been condemned; the Emperor Nero, or, as he was possibly in Greece at this time, his prefect and representative Helius; or, the chief accuser; or again, Satan, whom St. Peter describes as "a roaring lion." All these are answers to a question which does not arise out of the text. The question is not, "Who is the lion?" but, "What is the meaning of the lions mouth?" And the answer to that is, "a terrible danger," and especially "peril of death."

The goodness of the Lord does not end with this welcome, but temporary deliverance. "The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom," Pauls enemies are not likely to be idle during the extension of time granted by the court. They will do their utmost to secure a sentence of condemnation at the second hearing of the case, and thus get the man whom they detest removed from the earth. Whether they will succeed in this or not, the Apostle does not know. But one thing he knows; - that whatever is really evil in their works against him will be powerless to harm him. The Lord will turn their evil into good. They may succeed in compassing his death. But, even if they do so, the Lord will make their work of death a work of salvation; and by the severing of the thread which still binds Paul to this life "will save him unto," that is, will translate him safe into, "His heavenly kingdom."

It is utterly improbable that by "every evil work," St. Paul means any weakness or sin into which he himself might be betrayed through want of courage and steadfastness. Even if the lions mouth could mean Satan, this would not be probable; for it would be Satans attacks from without, by means of opposition and persecution, and not his attempts from within by means of grievous temptations, that would be meant. What is said above about Alexander the coppersmith shows what kind of "evil" and what kind of "works" is intended in "every evil work." The expression evidently refers to the machinations of Pauls enemies.

It is also highly improbable that "will save me unto His heavenly kingdom." means "will keep me alive until He returns in glory." There was a time when the Apostle expected, like most other Christians of that day, to live to behold the second coming of Christ. But what we have already seen in this Epistle shows that in St. Pauls mind that expectation is extinct. He no longer thinks that he will be one of those "that are alive, that are left unto the coming of the Lord"; {1Th_4:15; 1Th_4:17} that he will be among the living, who "shall be changed," rather than among the dead, who "shall be raised" at the sounding of the last trump. {1Co_15:53} He does not repeat, what seems almost to have been a familiar watchword among the Christians of that day, - "Maranatha"; "the Lord is at hand". {1Co_16:22; Php_4:5} On the contrary, it is his own hour that is at hand: "I am already being offered, and the time of my departure is come." He is fully persuaded now that he will not live to see Christs return in glory; and he does not expect that return to come speedily; for, as we have seen, one of his chief anxieties is that there should be a permanently organized ministry in the Churches, and that provision should be made for handing on the faith intact from generation to generation. {Tit_1:5; 2Ti_2:2} There can be little doubt, therefore, that when the Apostle expresses a conviction that the Lord will save him unto His heavenly kingdom, he is not expecting to reach that kingdom without first passing through the gate of death. What he is sure of is this, -that the evil works of his adversaries will never be allowed to prevent him from reaching that blessed resting place. Christs kingdom is twofold; He has a kingdom on earth and a kingdom in heaven. The saints who are in the kingdom on earth are still exposed to many kinds of evil works; and the Apostle is persuaded that in his case such works will be overruled by the Lord to further his progress from the earthly to the heavenly kingdom.

"To whom be the glory forever and ever. Amen."

If what was said above about "the Lord" is correct, then here we have a doxology which manifestly is addressed to Christ. It is possible that in Rom_9:5 and Rom_16:27 we have other examples, as also in Heb_13:21; but in all these three cases the construction is open to question. Here, however, there can be no doubt that "the glory forever and ever" is ascribed to the Lord Who stood by Paul at his trial and will deliver him. from all evil works hereafter; and the Lord is Jesus Christ. As Chrysostom pointedly remarks without further comment: "Lo, here is a doxology to the Son." And it is word for word the same as that which in Gal_1:5 is addressed to the Father.

With these words of praise on his lips we take our leave of the Apostle. He is a wearied worker, a forlorn and all but deserted teacher, a despised and all but condemned prisoner; but he knows that he has made no mistake. The Master, Who seems to have requited His servant so ill, is a royal Master, Who has royal gifts in store. He has never failed His servant in this life, in which His presence, though but dimly reflected, has always brightened suffering; and He will not fail in His promises respecting the life which is to come. The Apostle has had to sustain him, not merely Divine truth wherewith to enlighten his soul, and Divine rules, wherewith to direct his conduct; he has had also a Divine Person, wherewith to share his life. He has kept the faith in the Divine truth; he has finished his course according to the Divine rules; yet these things he has done, not in his own strength, but in Christ Who lives in him. It is this gracious indwelling which made the victory that has been won possible; and it is this which gives it its value. The faith which has been kept is faith in Him Who is the Truth. The course which has been finished is according to Him Who is the Way. And the life which has been shared has been united with Him Who is the Life. That union will never end. It began here; and it will be continued throughout eternity in "the life which is life indeed." And therefore, with a heart full of thankfulness to the Master Who has shared his sufferings and will share his bliss, he leaves us as his last address to Christ, "To Him be the glory forever and ever. Amen."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:16 The first time I was brought before the judge: A Roman trial was divided between an initial, preliminary investigation and the trial proper. Paul was probably referring to the first of these. It could also refer to his first imprisonment in Rome (Acts 28; see 2 Timothy Book Introduction, “Date of Writing”). • Everyone abandoned me: See study note on 2 Tim 4:10.

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

2Ti 4:16. Πρώτῃ, in the first) (defence). It was now therefore the second; and at it he wishes Timothy to be present with him, and is confident that the Lord will stand by him, that he may overcome.—συμπαρεγένετο) The σὺν indicates that they were in no great danger.—[17]ἐγκατέλιπον, forsook) from fear.—μὴ αὐτοῖς λογισθείη, may it not be laid to their charge) The greatness of the sin is hereby implied, as well as the wish of Paul: the αὐτοῖς, to them (to their charge), as being put before the verb, intimates, that it will be laid to the charge of those who had deterred the godly from standing by him.[18]

[17] Πάντες, all) Lamentable to hear.—V. g.

[18] That is to say, the αὐτοῖς is emphatic, being put first, “May it not be laid to their charge,” to the charge of the godly who were intimidated: implying, that will be sure to be laid to the charge of those who intimidated them.—ED.

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

2Ti_4:16-17. Information regarding the apostles present condition, ἐν τῇ πρώτῃ μου ἀπολογίᾳ] ἀπολογία: the public appearance before the court; comp. Php_1:7. Ἐν τῇ πρώτῃ shows that there was a second appearance in order to bring the case to an end. On the time when the first trial took place, see the Introduction, where, too, there is a discussion of Ottos hypothesis, that it means the proceedings before Festus, as recounted in Act_25:6-12.

οὐδείς μοι παρεγἐνετο] no one stood on my side, was present with me, viz. as patronus[69] (defender). It is the negative expression of the thought which in the next words is given positively: ἀλλὰ πάντες με ἐγκατέλιπον. As to the reason why they had left the apostle, Theodoret says rightly: οὐ κακοηθείας ἧν, ἀλλὰ δειλίας ἡ ὑποχώρησις.

However much this want of evangelic spirit may have pained the apostle, he says no word in anger: μὴ αὐτοῖς λογισθείη: may it not be reckoned to them, but pardoned.2Ti_4:17. ὁ δὲ κύριός μοι παρέστη] said in sharp antithesis to the previous thought. The presence of the Lord manifested itself to the apostle in the courage which he had to testify freely and openly regarding Him; hence καὶ ἐνεδυνάμωσέ με] Chrysostom: παῤῥησίαν ἐχαρίσατο; comp. 1Ti_1:12; Php_4:13. According to Otto, this expression means simply that the Lord maintained the apostles cause against his accusers, which is clearly an unjustifiable paraphrase of the word, as the apostle is speaking not of his cause, but of himself. Even if ἐνεδυνάμωσε be used in a forensic sense, its signification cannot be altered; it applies to the strengthening which enabled the apostle so to speak as to ward off sentence against him. The purpose of this strengthening was: ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ] According to the meaning suitable to the word πληροφορεῖν in Rom_4:21; Rom_14:5, Beza translates: ut per me praeconio evangelii fides fieret. Heydenreich, too, thinks that πληροφ. refers to the confirmation of the gospel or testimony to it, either through the proofs delivered by Paul or through the joy he exhibited. But it is safer to take πληροφ. in the same sense here as in 2Ti_4:5, some of the MSS. even reading πληρωθῇ for πληροφορηθῇ. It is, however, inaccurate to take the expression in the sense of: that I might be enabled to preach the gospel (de Wette). In this interpretation full force is not given to πληροφορεῖν. These words must be taken in very close connection with καὶ ἀκούσῃ πάντα τὰ ἔθνη, and referred to the apostles being called to preach the gospel to the heathen. The κήρυγμα, sc. τοῦ εὐαγγελίου, was fulfilled by Paul, inasmuch as it was done openly before all people (Wieseler, Wiesinger) in the metropolis of the world (was delivered before the corona populi, before the court). Hofmann, regarding this interpretation of the apostles words as forced, understands ἵνα κ.τ.λ. in this way: If courage and strength had failed the apostle before the heathen tribunal of the metropolis of the world … his confident belief that the heathen world was called to become the church of Christ would have been shattered. But the words διʼ ἐμοῦ … πληροφορηθῇ distinctly say that the preaching had been carried out by the apostle himself, and not simply that the preaching to be done by others would not be hindered by him, i.e. by his conduct.

The ἵνα was fulfilled by the apostles speech in the πρώτη ἀπολογία. Otto, on the contrary, asserts that the first ἀπολογία and the preaching in Rome took place at different times, and that ἵνα refers to what was to be done afterwards in Rome by the apostle. This is wrong, since in that case ἵνα ought not to stand before, hut after ἐῤῥύσθην.

καὶ ἐῤῥύσθην ἐκ στόματος λέοντος] second proof of the help and presence of the Lord.

στόμα λέοντος has been very variously explained. The expression is not to be taken literally (Mosheim), but figuratively, and is to be referred to the punishment of being thrown to the lions.

Chrysostom and many after him take Nero to be the λέων; Pearson again takes Helius Ceasareanus, since Nero at the time had departed for Greece. Wahl thinks λέων a metaphor for tyrannus crudelis, while Wolf explains it to be omnis illa hostium caterva, quorum conatus in prima apologia tunc facta eluserit.[70] All these interpretations are inappropriate. In the first place, the metaphor is not in ΛΈΩΝ alone, but in ΣΤΌΜΑ ΛΈΟΝΤΟς (so, too, van Oosterzee, Hofmann); and, secondly, this expression can hardly be referred simply to the danger that threatened the apostle from men, but also to the danger prepared for him by the might of Satan, which was opposed to Christ. Hence the interpretation deadly danger (so de Wette, Wiesinger, van Oosterzee) is not sufficient.[71] Paul escaped from the danger impending over him, unhurt in body and soul (see on 2Ti_3:11), escaped as a conqueror in the eyes of the Lord, and hence he says: ἘῤῬΊΣΘΗΝ ἘΚ ΣΤΌΜΑΤΟς ΛΈΟΝΤΟς.

[69] Wolf: verb. συμπαραγίνεσθαι indicat patronos et amicos, qui alios, ad causam dicendam vocatos, nunc praesentia sua, nunc etiam oratione adjuvare solebant. Graeci dicunt nunc παραγίνεσθαι, nunc παρεῖναι, nunc συμπαρεῖναι.See further, in Rein, Röm. Privatrecht, p. 425; Schömann, Attisch. Recht, p. 708.

[70] Otto adopts an explanation to suit his opinion that this ἀπολογία took place in Caesarea before Festus: Judaism was the lion that panted for the apostles blood, and from it the apostle was delivered when he appealed to the emperor, and Festus received the appeal.

[71] Hofmann: His danger was a greater one, to lose … before the tribunal his courage in confessing Christ. That he had escaped it, he owes thanks to Gods help.

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 4:16-18 . I have spoken of my present loneliness. Yet I have no justification for depression; for since I came to Rome I have had experience, at my preliminary trial, that God is a loyal protector when earthly friends fail. And so I have good hope that He will bring me safe through every danger to His heavenly kingdom.

2Ti 4:16 . The reference in my first defence seems at first sight somewhat uncertain, since 2Ti 4:17 states the issue of that “defence” to have been that “the message was fully proclaimed, and all the Gentiles heard it”. This would agree with the circumstances of the trials before Felix and Festus, a direct result of which was that Paul was enabled to “bear witness also at Rome” (Act 23:11 ). On this view, the apostle would be recalling a signal past instance in which God had overruled evil for good. On the other hand, it is a fatal objection to this reference of the phrase that when he was at Cæsarea he seems to have been kindly treated by his friends as well as by the officials. And, moreover, the sentence reads like a piece of fresh information. This latter consideration is also an argument against referring it to the first Roman imprisonment (as Euseb. H. E . ii. 22), though the very similar sentiments of Phi 1:12-13 , render the identification plausible. But in this latter case again the language of Philippians has no traces of forsakenness. We decide therefore that St. Paul is here referring to the preliminary investigation ( prima actio ) which he underwent after he arrived at Rome a prisoner for the second time, and which resulted in his remand. He was now writing to Timothy during the interval between his remand and the second, and final, trial. But if we thus explain “my first defence,” how are we to interpret ἵνα διʼ ἐμοῦ , κ . τ . λ .? The explanation will be suggested by a comparison of such passages as Rom 15:19 , “From Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ”; Col 1:23 , “The gospel which … was preached in all creation”. We annex a territory by the mere act of planting our country’s flag on a small portion of its soil; so in St. Paul’s thought a single proclamation of the gospel might have a spiritual, almost a prophetical, significance, immeasurably greater than could be imagined by one who heard it. “Una sæpe occasio maximi est momenti” (Bengel). It is to be noted too that παρέστη and ἐνεδυνάμωσεν refer to the occasion of the “first defence,” and St. Paul does not say that the Lord set him free; so that we are obliged to explain ἵνα διʼ ἐμοῦ , κ . τ . λ . of St. Paul’s bold assertion of his faith in Christ on that occasion, which however was a public one, not like his previous private teaching to those who came to him “in his own hired dwelling” (Act 28:30 ).

παρεγένετο : adfuit (Vulg.), supported me as “advocatus” . The verb is used of appearing in a court of justice in reff. It simply means to come or arrive in 1Co 16:3 . This complaint is difficult to reconcile with 2Ti 4:21 . Perhaps here St. Paul is referring to old friends on whom he had a special claim.

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

At my first answer--that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Phi 1:1, Phi 1:7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [EUSEBIUS, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.

stood with me--Greek, "came forward with me" [ALFORD] as a friend and advocate.

may it not be laid to their charge--The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Act 7:60).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Pone Tigellinum, taeda lucebis in illa,

Qua stantes ardent, qui fixo gulture fumant.

"If into rogues omnipotent you rake,

Death is your doom, impaled upon a stake;

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

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

DRYDEN.

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

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

(16) At my first answer no man stood with me . . .—And then, after the mention of what his enemy had done out of hatred to the cause of Christ, the old man passed on to speak of the conduct of his own familiar friends at that great public trial before—most probably—the city præfect: Præfectus Urbi, a nominee of the Emperor Nero. No one friend stood by him; no “advocate” pleaded his cause; no “procurator” (an official who performed the functions of the attorney in an English court) helped him in arranging and sifting the evidence; no “patronus” of any noble or powerful house gave him his countenance and support. The position of a well-known Christian leader accused in the year 66-67 was a critical one, and the friend who dared to stand by him would himself be in great danger. After the great fire of Rome, in A.D. 64, the Christians were looked upon as the enemies of the state, and were charged as the authors of that terrible disaster. Nero, to avert suspicion from himself, allowed the Christians to be accused and condemned as incendiaries. A great persecution, in which, as Tacitus tells, a very great multitude of the followers of Jesus perished, was the immediate result of the hateful charge. It is most probable that St. Paul, as a famous Nazarene leader, was eventually arrested as implicated in this crime, and brought to Rome. His implacable enemies among the Jews might well have been the agents who brought this about, and Alexander of the last verse was possibly principally concerned in this matter. But St. Paul, conscious of his own great peril, knew well that to stand by him now, implicated as he was in this net-work of false accusations, would be a service of the greatest danger; so he pleads for them, these weak, unnerved friends of his, who, through no ill-will to the cause, but solely from timidity, had deserted him, remembering, no doubt, his own Master, who, too, in His hour of deadly peril, had been forsaken. (See Joh_16:32, “Behold the hour cometh, yea is now come, that ye shall be scattered every man to his own, and ye shall leave Me alone.”) But like his own Master, who proceeded to say, “Yet I am not alone, because the Father is with Me,” so St. Paul went on to tell Timothy neither was he alone, for One greater than any friend on earth stood by him.

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

16. At my first answer] This should not be referred to any preliminary trial at Ephesus or elsewhere, but to the ‘prima actio’ of the main case at Rome before Nero or his representative; ‘if the matter was one of difficulty the hearing might be adjourned as often as was necessary: such respite was called ampliatio.’ See Dict. Ant. judex.

stood with me] The simpler compound is the better supported by mss., took my part, was my ‘advocatus.’ Under the emperors this word signified a person who in any way assisted in the conduct of a cause, our ‘solicitor,’ and was sometimes equivalent to ‘orator’ or ‘patronus,’ who made the speech for the client, our ‘counsel’ or ‘barrister.’ See Dict. Ant. advocatus. The verb here is generally in N. T. without any case following, in the sense of ‘to come,’ and is especially used by St Luke, occurring twenty-nine times in the Gospel and the Acts, against nine times elsewhere in N.T. The meaning of ‘support,’ with the dative, is quite classical. Cf. Æsch. Eum. 309.

all … forsook me] As in 2Ti_4:10.

laid to their charge] More exactly to their account, lit. ‘reckoned to them.’ So the line of Martial, which has been adopted as a motto for sundials and clocks, ‘horae pereunt et imputantur,’ ‘are put to our account.’

16–18. ‘Then came my first trial at Rome; Alexander was as nothing compared to “the lion”; I was alone, yet “not alone”; the Lord delivered me; and He will deliver me, even through and out of death—Safe home, safe home, in port.’

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.

And the Lord shall deliver me from every evil work,.... From wicked and unreasonable men, and all their attempts upon him, and from all afflictions by them; not but that he expected afflictions as long as he was in the world, but he knew that God would support him under them; and in his own time and way deliver out of them; and at last entirely by death, when he should be no more attended with them; and from all the temptations of Satan, and his evil designs upon him, and from sin and iniquity; not that he expected to live free of Satan's temptations, or without sin, but he believed that he should be kept from sinking under the former, and from being under the dominion of the latter; and should not be left to deny his Lord, desert his cause, blaspheme his name, and apostatize from him:

and will preserve me unto his heavenly kingdom, the ultimate glory and happiness of the saints in heaven; so called, both because of its nature and place, and to distinguish it from the church, which is Christ's kingdom in this world, though it is not of it; and from his personal reign with his saints on earth, for the space of a thousand years; whereas this will be for ever: and unto this the apostle believed he should be preserved, as all the saints will be, notwithstanding the persecutions of the world, the temptations of Satan, and their own corruptions; for they are secured in an everlasting covenant, and in the hands of Christ; and have not only angels to encamp about them, and salvation, as walls and bulwarks to them, but God himself is a wall of fire around them, and they are kept by his power unto salvation: and besides, this heavenly kingdom is prepared for them, and given to them; they are chosen to be heirs and possessors of it; they are called unto it, and Christ is gone to receive it in their name, to prepare it for them, and will come again and introduce them into it:

to whom be glory for ever and ever, Amen: of the present deliverance, and of all others he had, or should receive, as well as of the provision of the heavenly kingdom for him, and of his preservation to it.

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

16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

Ver. 16. No man stood with me] So that Paul might have said as Socrates did, φιλοι, ουδεις φιλος, My friends, I have never a friend. And as Plato, A friend is a very mutable creature, ευμεταβλητον ζωον. Or, as he in Plautus, Ut cuique homini res parata est, firmi amici sunt. Si res lassae labant, itidem amici collabascunt.

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.

At my first answer - Greek, “apology (ἀπολογία apologia), plea, or defense.” This evidently refers to some trial which he had had before the Roman emperor. He speaks of a first trial of this kind; but whether it was on some former occasion, and he had been released and permitted again to go abroad, or whether it was a trial which he had already had during his second imprisonment, it is not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the introduction, section 1.

No man stood with me - Paul had many friends in Rome (2Ti 4:21; compare Rom. 16); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him, and would endanger their own lives. It should be said that some of the friends of the apostle, mentioned in Rom. 16, and who were there when that Epistle was written, may have died before the apostle arrived there, or, in the trials and persecutions to which they were exposed, may have left the city. Still, it is remarkable that those who were there should have all left him on so trying an occasion. But to forsake a friend in the day of calamity is not uncommon, and Paul experienced what thousands before him and since have done. Thus, Job was forsaken by friends and kindred in the day of his trials; see his pathetic description in Job 19:13-17;

He hath put my brethren far from me,

And mine acquaintance verily are estranged from me.

My kinsfolk have failed,

And my familiar friends have forgotten me.

They that dwell in my house, and my maids,

Count me for a stranger.

I am an alien in their sight.

I called my servant, and he gave me no answer; I entreated him with my mouth.

My breath is strange to my wife.

Though I entreated for the children’s sake of mine own body.

Thus, the Psalmist was forsaken by his friends in the time of calamity; Psa 35:12-16; Psa 38:2; Psa 41:9; Psa 55:12. And thus the Saviour was forsaken in his trials; Mat 26:56; compare, for illustration, Zec 13:6. The world is full of instances in which those who have been overtaken by overwhelming calamities, have been forsaken by professed friends, and have been left to suffer alone. This has arisen, partly from the circumstance that many sincere friends are timid, and their courage fails them when their attachment for another would expose them to peril; but more commonly from the circumstance that there is much professed friendship in the world which is false, and that calamity becomes a test of it which it cannot abide. There is professed friendship which is caused by wealth Pro 14:20; Pro 19:4; there is that which is cherished for those in elevated and fashionable circles; there is that which is formed for beauty of person, or graceful manners, rather than for the solid virtues of the heart; there is that which is created in the sunshine of life - the affection of those “swallow friends; who retire in the winter, and return in the spring.” Compare the concluding remarks on the book of Job. Such friendship is always tested by calamity; and when affliction comes, they who in the days of prosperity were surrounded by many flatterers and admirers, are surprised to find how few there were among them who truly loved them.

“In the wind and tempest of his frown,

Distinction, with a broad and powerful fan,

Puffing at all, winnows the light away;

And what hath mass or matter by itself,

Lies, rich in virtue and unmingled.”

Troilus and Cressida.

So common has this been - so little confidence can be placed in professed friends in time of adversity, that we are sometimes disposed to believe that there is more truth than fancy in the representation of the poet when he says:

“And what is friendship but a name,

A charm that lulls to sleep;

A shade that follows wealth or fame.

But leaves the wretch to weep?”

Yet there is true friendship in the world. It existed between Damon and Pythias, and its power and beauty were still more strikingly illustrated in the warm affection of David and Jonathan. In the trials of David - though raised from the condition of a shepherd boy - and though having no powerful friends at court, the son of Saul never forsook him, and never gave him occasion to suspect the sincerity or the depth of his affection. With what exquisite beauty he sang of that attachment when Jonathan was dead!

“I am distressed for thee, my brother Jonathan.

Very pleasant hast thou been unto me:

Thy love to me was wonderful,

Passing the love of women.”

2Sa 1:26

True friendship, founded on sincere love, so rare, so difficult to be found, so little known among the gay and the great, is one of the richest of Heaven’s blessings to man, and when enjoyed, should be regarded as more than a compensation for all of show, and splendor, and flattery that wealth can obtain.

“Though choice of follies fasten on the great,

None clings more obstinate, than fancy fond.

That sacred friendship is their easy prey;

Caught by the wafture of a golden lure,

Or fascination of a high-born smile.

Their smiles, the great, and the coquette, throw out.

For other’s hearts, tenacious of their own,

And we no less of ours, when such the bait,

Ye fortune’s cofferers? ye powers of wealth!

Can gold gain friendship! Impudence of hope!

As well mere man an angel might beget.

Love, and love only, is the loan for love.

Lorenzo! pride repress; nor hope to find.

A friend, but what has found a friend in thee.

All like the purchase; few the price will pay,

And this makes friends such miracles below.

A friend is worth all hazards we can run.

Poor is the friendless master of a world;

A world in purchase of a friend is gain.”

Night Thoughts, Night 2

I pray God that it may not be laid to their charge - That it may not be “reckoned,” or imputed to them - λογισθείῃ logistheiē. On the meaning of this word, see the notes on Rom 4:3, and Philem. 18. The prayer of the apostle here breathes the very spirit of Christ; see the notes on Luk 23:34; compare Act 7:60.

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

At my first defence, or trial, when I appeared before Nero and my judges, no man stood with me; all, or almost all, abandoned me in that danger: may it not be laid to their charge. (Witham)

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).

At my first answer, at my first appearing before Nero, and the court of Rome, no man stood with me; none of the Christians stood by me, or owned me; but all men forsook me; but all, being frighted at my danger, left me alone to speak for myself.

I pray God that it may not be laid to their charge; the sinned through weakness and human frailty, and the Lord, I hope, will pardon it; God grant them remission.

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

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

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

Detente for answer, A.V; no one took my part for no man stood with me, A.V; all for all men, A.V; may it not for I pray God it may not, A.V; account for charge, A.V Defence (ajpologia). "The technical word in classical Greek for a defence in answer to an accusation;", Act_22:1 (where see note for further illustration) andneto Php_1:7. Took my part; parege) R.T., for sumparegeneto T.R., which occurs elsewhere in the New Testament onlynomai Luk_23:48, in a somewhat different sense. The simple paragi) is very common in the New Testament, but nowhere in the technical sense in which it is used here. In classical Greek both forms are common in the sense of "coming to aid," "standing by any one," "assisting." Here it represents the Latin assistere or adesse in its technical sense of "standing by" an accused person as friend or assistant, to aid and abet them in their defence. Powerful men sometimes brought such a multitude of assistants as to overawe the magistrate, as Orgetorix the Helvetian, when summoned to trial, appeared with ten thousand followers, and so there was no trial. Paul, like his Lord and Master, of whom it is written, "All his disciples forsook him and fled," had no one to stand with him in his hour of need.

Vers. 16-18.

The apostle"s trial before Nero, with its memorable incidents.

I His DESERTION BY MAN. "At my first defence no one took my part, but all forsook me; may it not be laid to their account.

1. The apostle had to make his defence before the emperor. There is no record of the nature of the charge. It was probably a charge of sedition or disobedience to the pagan authorities, which, on account of the close complication of civil and religious duties in the state, could not be explained to the satisfaction of a ruler jealous of civil obedience.

2. The saints at Rome deserted the apostle through fear. They failed to support him either by their presence, their sympathy, or their witness in his favour. Their weakness and timidity must have been a sore trial to the apostle. Yet he could remember that his Divine Master had been similarly deserted in his last hours.

3. The apostles prayer for these timorous saints. "May it not be laid to their account." This implies:

(1) That they had been guilty of a grave trespass in forsaking the apostle.

(2) That a single sin, unpardoned, would be destructive to the saints.

(3) That the apostle had a deep interest in their welfare.

(a) He would be concerned for the great weakness of their faith, with its accompanying depression and discomfort;

(b) for the effects of their weakness on the high repute of the gospel;

(c) and he would seek their restoration in the very spirit of his Divine Master.

II IF MAN FORSOOK HIM, HE WAS NOT FORSAKEN BY GOD. "But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear." Like his Divine Master, he might say, "Yet I am not alone, because the Father is with me.

1. The Divine support accorded to him. The secret but gracious presence of the Lord delivered him from all unworthy fears of man. He would feel, "If God be for us, who can be against us?" He was strengthened inwardly unto all long suffering with joyfulness; so that he could make his defence with all clearness and courage, with all presence of mind, and with all freedom of thought and expression.

2. The end of this Divine support was that the gospel might be still more fully known at Rome and elsewhere by all Gentiles.

III THE EFFECT OF HIS DEFENCE. "And I was delivered out of the mouth of the lion." He had, for a time, escaped condemnation. Nero was the cruel lion out of whose power the Lord had delivered him.

IV THE APOSTLE"S ANTICIPATION OF A STILL HIGHER DELIVERANCE. "And the Lord will deliver me from every evil work, and will save me unto his heavenly kingdom.

1. This is no declaration that the apostle shall escape death, for he had already spoken of himself as already being offered. " (Ver. 6.)

2. It is a declaration that he shall be carried beyond the sphere of evil inevery form, and translated securely into the heavenly kingdom. All the evil influences at work around him would not affect him. There is not a note of fear in his last days.

V ASCRIPTION OF GLORY TO HIS DIVINE DELIVERER. "To whom be the glory forever and ever.

1. The glory is here ascribed to the Son of God, an express evidence of his Divinity.

2. There is no time more appropriate for such an ascription of glory asafter deliverance from death and evil. T.C.

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

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

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

Ver. 16. The apostle now comes to speak of his own case in its judicial aspects: In my first defence, no one stood forward with me, but all forsook me. What is meant here by his first defence can only be understood of his first appearance before a tribunal at Rome to answer to the charge recently brought against him; not, as some, of what happened under his first imprisonment. We have spoken of the probable nature of this charge in the Introduction. It was, in all likelihood, an indictment against him as the setter forth of a new religion, which was forbidden by the laws of the Empire, though there may possibly have been some other accusations mixed up with it; so that, even as regards the matter of the indictment, it might have admitted of falling into two separate parts. Or, if the proper charge was only one, the trial may have been distributed into two distinct stages—the one called, according to the Republican practice, the actio, the other the ampliatio. It is disputed whether this practice still continued in judicial proceedings under the Empire (see Conybeare and Howson, vol. ii. p. 488); and our knowledge of the circumstances is too scanty to enable us to speak definitely on such minor points. Evidently, from what the apostle himself says, there was somehow a twofold cause to be adjudicated upon, calling for a double pleading or vindication on his part. He had already passed the first, yet with a saddening impression of the forlornness, humanly speaking, of his position. He had to stand all alone, without a patron, without an advocate, without even the sympathy and support of trusty and confidential friends, so disreputable and perilous, on grounds of law, seemed to be the cause with which he was identified. The conduct of friends, deserting him in the hour of need, he naturally felt most. Yet he pities rather than condemns them, and he prays for their forgiveness: May it not be laid to their charge! He would have it to be reckoned as a proof of weakness, not of falseheartedness.

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

Concerning the first hearing:

v. 16. At my first answer no man stood with me, but all men forsook me. I pray God that it may not be laid to their charge.

v. 17. Notwithstanding the Lord stood with me and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.

v. 18. 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.

Here was another cause for deep sorrow which Paul felt constrained to register here: At my first defense no man stood by me, but all deserted me; may it not be charged to their account! It appears from these words that Paul had had a hearing, he had had one opportunity to refute the charges made against him. It was upon this occasion that he had a bitter experience, one which might have discouraged a Christian with less character. According to Roman law he was entitled to a certain number of witnesses or patrons, whose business it was to assist him. If anyone might have expected loyalty from his friends, surely the great apostle was entitled to this consideration. But the opposite was the case. All the men upon whom he had thought he could depend absolutely had scented danger for their own persons in the proceedings and had deliberately deserted him. They were not strong enough in faith to be equal to the situation. But here also Paul suppresses all resentful and vindictive feelings, rather making intercession for the weakness of those whom he still believed to be Christians at heart, asking that this defection might not be charged to their account.

As for Paul, he had a better advocate than any friend could have furnished him: But the Lord stood by me and strengthened me, that through me the preaching might be fulfilled and all the heathen might hear; and I was delivered from the mouth of the lion. When he was forsaken by men, the Lord Himself was his Patron, whose support was worth more than all the assistance of men. He it was also, Christ the Lord, that granted to His servant strength in richest measure, thus enabling him to bear also this affliction with fortitude. And what is more, He gave him the courage to proclaim the Gospel-message in the very midst of his enemies. His defense of his cause, at the first hearing, had at least this effect, that he was given some respite, thus being enabled to gain time for a very necessary piece of work, namely, that of completing arrangements to have the Gospel sent out into all the countries of the known world. The mission of Crescens in Galatia or Gaul and that of Titus in Dalmatia were but a beginning for the carrying out of plans by which all nations should hear the glorious news of their salvation through Jesus Christ. Thus Paul can joyfully record that he had been torn out of the lion’s mouth, that he had escaped, for the time being, from all the perils with which his enemies planned to overwhelm him. It does not seem, from the entire context, that Paul had actually been condemned to be thrown to the lions, and this would not seem very probable.

Once more the apostle voices his firm trust in the power of his Lord: The Lord will deliver me from every evil work and preserve me unto His heavenly kingdom, to whom be glory forever and ever. Amen. This is putting the Seventh Petition into the form of a definite statement, which shows the nature of faith. From every evil work, from all the cunning, trickery, and power of Satan, from all the wickedness and persecution of the children of the world, out of all these evils the Lord will deliver and rescue His servant, so that, in the end, his enemies will be put to shame. Where the faith of Christ’s servants is rooted and grounded in the Word of God, in the power of the Lord, there all the attempts of their enemies to harm them must come to naught. And if temporal death seems to have gained the victory and separates the soul from the body, the believers again are the gainers, for their inheritance in heaven is thereby given to them, they are kept by the power of Jesus Christ, their Lord, unto salvation. And therefore they gladly join in the doxology of St. Paul and give all honor and glory to Christ, who is God with the Father and the Holy Ghost, world without end. As often as a Christian thinks of the immeasurable blessings which have been imparted to him in Christ, he cannot refrain from voicing his thoughts in joyful thanksgiving to his Lord.

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

Our apostle here complains of the timorousness of weak Christians in their carriage towards him, at his first appearing before Nero the emperor of Rome, or some of his officers; they deserted him, they all deserted him, very few durst own him. But this was out of weakness and timorousness, not our of maliciousness, as Alexander in the former verse; therefore, St. Paul prays for them. That God would not lay it to their charge, but pity and pardon their infirmity.

Learn hence, How hard it will go with the holiest of saints, if God should lay but one sin, though a sin of infirmity, to their charge; it would sink them to the lowest hell.

Lord! how sad must it then be to have the sins of the wicked man’s whole life charged upon him!

Learn, 2. That the holiest servants of God, in a suffering hour, may and must expect to be left alone, forsaken of all their friends, none daring to open their mouth, and speak a word for them: The apostle met with it here, and a greater than he before him; when Christ was apprehended, all the disciples forsook him, and fled.

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

16–18. At my first answer. This seems to point to a first hearing of the case, which had then been adjourned, perhaps to wait for witnesses. Then, as now, cases were often postponed, or there were second trials. No man stood with me. None of his brethren dared to appear in his support. It was the last year of the reign of Nero, and times were terrible.

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.

16–18. THE APOSTLE’S LONELINESS, AND HIS FAITH

16. παρεγένετο. The rec. text has the compound form συμπαρ. with אcD2EKLP; the shorter form is preserved in א*ACG 17.

ἐγκατέλιπον. See on 2Ti 4:10.

16. ἐν τῇ πρωτῇ μου ἀπολογίᾳ κ.τ.λ. Eusebius (H. E. II. 22) refers this to St Paul’s first imprisonment, which was followed by release; but what is here told would not suit the circumstances of that less severe trial. The allusion is apparently to what was called in Roman law the prima actio. While this was being heard no man stood forward for him, whether in friendly sympathy, or (more probably) as his official patronus or advocatus. Paul had to plead his cause alone. All deserted him (the aorist tense ἐγκατέλιπον is again significant); they abandoned him, through fear (see 2Ti 4:10), when the crisis came. May it not be reckoned to them! God forgive their weakness!

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.

16.] In my first defence (open self-defence, before a court of justice, see reff. For a discussion of this whole matter, see the Prolegg. and Ellic.’s note. I will only remark here, that any other defence than one made at Rome, in the latter years of the Apostle’s life, is out of the question) no one came forward with me (“verbum συμπαραγίνεσθαι indicat patronos et amicos, qui alios, ad causam dicendam vocatos, nunc præsentia sua, nunc etiam oratione (not in the time of Cicero, who clearly distinguishes, De Orat. ii. 74, between the orator or patronus, and the advocati: speaking of the former he says, ‘orat reus, urgent advocati ut invehamur, ut maledicamus, &c.’ But in Tacit. Annal. xi. 6, the orators are called advocati) adjuvare solebant. Id Cicero, cap. 29, pro Sulla, adesse supplici, et cap. 14, pro Milone, simpliciter adesse dicit. Græci dicunt nunc παραγίνεσθαι, nunc παρεῖναι, nunc συμπαρεῖναι.” Wolf. So Demosth., κατὰ Νεαίρας, 1369. 17, συμπαραγενόμενος αὐτῷ δοκιμαζομένῳ), but all men deserted me: may it not be laid to their charge (by God: reff. τὴν πατρικὴν περὶ αὐτῶν ἔδειξεν εὐσπλαγχνίαν. οὐ κακοηθείας ἦν, ἀλλὰ δειλίας ἡ ὑποχώρησις, Thdrt.): but the Lord (Jesus) stood by me, and strengthened (‘put strength in:’ a word especially used of and by our Apostle, reff.) me, that by my means the proclamation (of the Gospel) might be delivered in full measure (see on ver. 5) and all the Gentiles might hear (one is tempted, with Thdrt., al., to interpret this of his preservation for further missionary journeys (Thdrt. thinks this defence happened during his journey to Spain): but the spirit of the whole context seems to forbid this, and to compel us to confine this πληροφορία to the effect of the single occasion referred to,—his acquittal before the ‘corona populi,’ in whose presence the trials took place: so Bengel—“una sæpe occasio maximi est momenti: gentes—quarum Roma caput.” And so Huther and Wiesinger, and in the main, De W.): and I was delivered from the mouth of the lion (the Fathers mostly understood this of Nero: so Chrys. Thdrt., Thl., Œc., Euseb., &c.: see Suicer, ii. p. 233. And Esth. (add.) 14:13, E. V., is quoted, “where Esther says concerning Artaxerxes, Put a word into my mouth ἐνώπιον τοῦ λέοντος.” Whitby:—or, seeing that according to the chronology adopted by some, he was not in Rome at the time (see Prolegomena to Past. Epp. § ii. 33), of his locum tenens, Helius Cæsareanus: so Pearson, Annales Paulini, p. 24,—or of the Jewish accuser, as Wieseler, Chron. 2. p. 476. But these are hardly probable: nor again is it, that the Apostle was literally in danger of being thrown to wild beasts, and established his right as a Roman citizen to be exempted from that punishment (Bengel’s objection to this, ‘ex ore leonum diceret, si proprie bestias innueret,’ is of no force: as the popular cry ‘Christianos ad leonem’ shews: see also ref. Psalm, of which doubtless the words were a reminiscence): nor again is the idea (Calv., Ellic., al.), that the expression is figurative for great danger,—the jaws of death, or the like: for the Apostle did not fear death, but looked forward to it as the end of his course, and certainly would not have spoken of it under this image. The context seems to me to demand another and very different interpretation. None stood with him—all forsook him: but the Lord stood by him and strengthened him: for what? that he might witness a good confession, and that the κήρυγμα might be expanded to the utmost. The result of this strengthening was, that he was delivered ἐκ στόματος λέοντος: he was strengthened, witnessed a good confession, in spite of desertion and discouragement. Then let us pass on to his confidence for the future, the expression of which is bound on to this sentence by ῥύσεται, indicating the identity of God’s deliverance,—and παντός indicating the generalization of the danger of which this was a particular case. And how is the danger generally described? as πᾶν ἔργον πονηρόν: and it is implied that the falling into such danger would preclude him from enduring to Christ’s heavenly kingdom. It was then an ἔργον πονηρόν from which he was on this occasion delivered. What ἔργον πονηρόν? The falling into the power of the tempter; the giving way, in his own weakness and the desertion of all, and betraying the Gospel for which he was sent as a witness. The lion then is the devil; ὁ ἀντίδικος ἡμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τίνα καταπίῃ, 1Pe 5:8).

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

16. τῇ πρώτῃ ἀπολογ.] either (a) the first process of the present trial: assuming that he had appeared before the court and the case had been adjourned. For a vivid picture of the scene, cf. H. C. G. Moule, pp. 168 ff.; or (b) the first trial at Rome at the end of the imprisonment of Act 28:30; so Euseb. H.E. ii. 22, 3; Zahn, Einl. § 33; Wohlenberg; and this suits better the purpose in 17 and the sense of entire deliverance.

παρεγένετο] as advocate or friend to bear testimony for him. πάντες, cf. 1:15, all who at Rome might have come forward to support his case.

μὴ αὐτοῖς λογισθείη] cf. Luk 23:34, Act 7:60 (either of which scenes may be before St. Paul’s mind as he writes these words), 1Co 13:5 ἡ ἀγάπη οὐ λογίζεται τὸ κακόν.

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

At my first answer [εν τη πρωτη μου απολογια] . Apologia defense in a judicial trial. Comp. Act 25:16. Also against private persons, as 1Co 9:3; 2Co 7:11. Defense of the gospel against its adversaries, as Phi 1:7, 16; comp. 1Pe 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that ajpologia in Phi 1:7, 16, has no specific reference to Paul 's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Phi 2:19 - 23) and which is here related as a piece of news, are quite inexplicable.

Stood with me [παρεγενετο] . As a patron or an advocate. The verb mostly in Luke and Acts : once in Paul, 1Co 16:3 : only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N. T. In the sense of coming to or standing by one as a friend, only here.

Be laid to their charge [αυτοις λογισθειη] . Mostly in Paul : only here in Pastorals. See on Rom 4:3, 5; 1Co 13:5.

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