I charge thee. 2 Timothy 4:1, 2 An earnest charge T. Hall, B. D. Cold preaching makes bold sinners, when powerful preaching awes the conscience. Matters of greatest importance must be pressed with greatest vehemence. God putteth not forth great power but for great purpose ( Ephesians 1:18, 19 ). ( T. Hall, B. D. )

Benson Commentary 2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Timothy 4:1-4 . Having, in the preceding chapter, explained to Timothy the duties of his office, as an evangelist, the apostle now proceeds solemnly to charge him, in the presence of God and of the Lord Jesus Christ, to be diligent and faithful in all the duties of the ministry; by preaching the true doctrine, confuting gainsayers, rebuking sinners, and exhorting both the teachers and people under his care to conduct themselves properly in every respect. His words are peculiarly solemn, I charge thee, therefore — This is an inference drawn from the whole preceding chapter; before God and the Lord Jesus Christ — Now and always present with us, observing our whole behaviour; who shall judge the quick and the dead. — Bringing every work into judgment with every secret thing, and rendering unto every man according to his deeds, Romans 2:6 ; at his appearing and his kingdom — That is, at his coming, when he shall most manifestly exercise his kingly and judicial power in the sight of all intelligent beings. Preach the word — The pure gospel doctrine, in all its branches. Be instant — Importunate, pressing; insist on and urge the great truths and duties of the religion of Jesus; in season, out of season — That is, continually, at all times and places. The Greek, ???????? , ??????? , may be rendered, when there is a good opportunity, and when there is no opportunity, or, not only when a fair occasion is given, but even when there is none, one must be made. Reprove — ??????? , convince the consciences of men, and endeavour to reclaim them from their erroneous principles and practices; rebuke — Them, for their impieties and immoralities, without fearing the face of any man; and exhort to zeal and diligence in the pursuit of every grace, and the performance of every duty; with all long-suffering — Though thou mayest not immediately see the desired success; and doctrine — That is, still continue to warn and teach. And the rather seize the present opportunity with all earnestness; for the time will come — And is fast approaching; when they — Even the professors of Christianity; will not endure sound doctrine — Wholesome, salutary, healing doctrine — Doctrine calculated to save them from their errors and sins, and to heal their spiritual disorders. But after their own lusts — According to their own desires; shall they heap to themselves teachers — As smooth as they can wish; having itching ears — Fond of novelty and variety; which disposition the number of new teachers, as well as their empty, soft, or philosophical discourses will please. Such teachers and such hearers seldom are much concerned with what is strict and searching, or calculated to excite them to aspire after a conformity to the Lord Jesus. Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. And — So greatly will their minds be perverted, that they shall turn away their ears from the truth — From the true, genuine doctrine of the gospel; and be turned unto fables — Unto vain, idle stories, and uncertain opinions and traditions. See on 1 Timothy 1:4 . 2 Timothy 4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 2 Timothy 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 2 Timothy 4:4 And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 2 Timothy 4:5-8 . But watch thou — Both over thyself and flock, and withstand the beginnings of all these corruptions; let thy mind be awake and watchful; in all things — Whatever thou art doing, let this be thy earnest, constant, persevering exercise. Observe, reader, the Scripture watching or waiting implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of: endure afflictions — Or adversity, as ??????????? signifies. Expect ill- treatment from the enemies of the gospel, and other trials, and bear them patiently. Do the work of an evangelist — Which was next to that of an apostle. Make full proof of thy ministry — So perform all the duties of thy calling, as fully to approve thyself to be a faithful minister of Christ. For, &c. — And the rather do these things, considering how soon the world will lose whatever advantage it may now receive from my personal labours. For I am now ready to be offered — Or poured out, as ????????? means, as a libation upon God’s altar. See on Php 2:17 . And the time of my departure is at hand — So undoubtedly God had shown him. I have fought a, rather the, good fight — Greek, ??? ????? ??? ????? ????????? , I have contended the good contention; or, as Macknight renders it, I have combated the good combat. I have finished my course — Of duty and of suffering: or, I have finished the race; for he likens his labour in the gospel not only to fighting and wrestling, but also to a race, which was likewise one of the Olympic exercises. I have kept the faith — Committed to my trust, and with the strictest fidelity have endeavoured to preserve it free from all additions and corruptions. Henceforth — ?????? , what remains; there is laid up for me a crown of righteousness — Namely, of that righteousness which God has imputed to me, and wrought in me, and enabled me to practise. Having compared his labours as an apostle to the exertions of the combatants, wrestlers, and racers, in the Grecian games, he represents his reward under the idea of a crown, because a crown was the reward bestowed on the victors in those exercises. It was not, however, a crown of leaves like theirs, but of righteousness, which he expected Christ to bestow on him, counting his faith to him for righteousness, and rewarding him for all the fruits brought forth by this righteousness. See on Php 1:11 . Which the Lord, the righteous Judge, shall give me at that day — This text evidently proves, that the great and most glorious reward of faithful Christians is referred to the day of general judgment. But, as Doddridge observes, “it would be very precarious to argue from hence, that there shall be no prelibation and anticipation of this happiness in a separate state. And when the many texts, which have been so often urged in proof of that intermediate happiness, are considered, it is surprising that any stress should be laid on the objection which has been drawn from such passages as this.” And not to me only — This increases the joy of Paul, and encourages Timothy; but to all that love his appearing — Which only a true Christian can do. Many of those Paul himself had gained, and he rejoiced to think, that through his having gained them, they should receive an unutterable and eternal reward of felicity and glory. 2 Timothy 4:6 For I am now ready to be offered, and the time of my departure is at hand. 2 Timothy 4:7 I have fought a good fight, I have finished my course, I have kept the faith: 2 Timothy 4:8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. 2 Timothy 4:9 Do thy diligence to come shortly unto me: 2 Timothy 4:9-11 . Do thy diligence — Endeavour by all means; to come shortly unto me — The apostle, now about to leave the world, wished to enjoy Timothy’s company and conversation for a little while, both that that evangelist might comfort him, and might be comforted and strengthened by him, so that he might suffer death courageously when called to do so. Accordingly, it is said by some, that he actually suffered martyrdom at Ephesus. For, &c. — As if he had said, I have the more need of thy company and assistance, because I have been deserted by some who ought to have acted in a very different manner: Demas — Once my fellow- labourer, ( Philemon 1:24 ,) hath forsaken me — By calling the departure of Demas to Thessalonica a forsaking him, the apostle intimates that he departed without his permission. Having loved this present world — And gone where his secular views invited him. Crescens — Probably a preacher also, is gone with my consent to Galatia. Titus to Dalmatia — Having now left Crete. These either went with him to Rome, or visited him there. Only Luke — Of my fellow-labourers; is with me — For, from 2 Timothy 4:21 , where the salutations of some of the Roman brethren by name are mentioned, it appears that the apostle had many friends still in Rome, members of the church there, with whom he was allowed to have some intercourse, but his chief support was, that God was with him. Of the character of Luke, see on Colossians 4:14 , and the preface to his gospel, Take Mark and bring him — Who, though he once departed from the work, is now profitable to me for the ministry — Mark, mentioned in this passage, is by some thought to be a different person from the writer of the gospel which bears his name. 2 Timothy 4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 2 Timothy 4:11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. 2 Timothy 4:12 And Tychicus have I sent to Ephesus. 2 Timothy 4:13 The cloke that I left at Troas with Carpus, when thou comest, bring with thee , and the books, but especially the parchments. 2 Timothy 4:13 . The cloak — Perhaps the toga which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. The word ??????? , however, so rendered, also signifies a bag, in which sense the Syriac translator understood it, paraphrasing the expression, a bag containing books; or a kind of portmanteau, the contents of which might be more important than the thing itself. Which I left at Troas with Carpus — Who was probably his host there; when thou comest bring with thee, and the books, especially the parchments — What the books here referred to were, commentators nave not attempted to conjecture: but Dr. Benson fancies the parchments were the letters which he received from the churches, and the autographs of his own letters to the churches. For that he employed persons to transcribe his letters is probable from Romans 16:22 , where the name of the amanuensis of that epistle is inserted. In those fair copies the apostle wrote the salutations with his own hand, ( 1 Corinthians 16:21 ; Galatians 6:11 ; Colossians 4:18 ; 2 Thessalonians 3:17 ,) and thereby authenticated them as his letters. 2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works: 2 Timothy 4:14-15 . Alexander the coppersmith — Or brasier; did me much evil — This seems to have been the person mentioned 1 Timothy 1:20 : probably he was one of the Judaizing teachers, who violently opposed the true doctrine of the gospel. The Lord reward him — The Alexandrian, and six other MSS., the Syriac and the Vulgate versions, and some of the Fathers, read here, ???????? , the Lord will reward him: and it is probable the words ought to be considered as spoken prophetically. At least, as Doddridge observes, “what we know of Paul’s character must lead us to conclude, that if he did not mean the words as a mere prediction, he did not, however, wish evil to him as evil, but only that he might be so animadverted upon as to prevent the contagion of his bad example from spreading in the church, and to bring him to repentance and reformation, that so he might be preserved from final destruction.” Of whom be thou ware also — Be thou upon thy guard wherever thou happenest to meet with him; for he hath greatly withstood our words — Hath used every means in his power to prevent the progress and advancement of the true gospel. 2 Timothy 4:15 Of whom be thou ware also; for he hath greatly withstood our words. 2 Timothy 4:16 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. 2 Timothy 4:16 . At my first answer — ???????? , apology, or defence, before the emperor, or, as is more generally thought, the prefect of the city in his absence; no man — None of the Christians here at Rome; stood — Appeared in court; with me, but all — Either through treachery or cowardice; forsook me — “Many circumstances make it astonishing that Paul should have been deserted by the Christians at Rome in this extremity. When he wrote his epistle to the church there, which must have been almost ten years before this, he speaks of their faith as celebrated through the world, Romans 1:8 . He salutes a vast number of illustrious persons by name, and mentions many of them as his particular friends, Romans 16:3-15 ; and we may assure ourselves that during the two years he spent there in his hired house, when access was granted to all that desired it, the number, and probably the zeal of the Christian converts would be greatly increased, as indeed he expressly assures the Philippians that it was, and that some of Cesar’s palaces were added to them, 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. 2 Timothy 4:17 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. 2 Timothy 4:17-18 . Notwithstanding — I was not left entirely destitute; for, though men forsook me, the Lord stood with me — According to his promise, Luke 21:15 ; and strengthened me — With that inward fortitude of mind which no human support could have inspired; that by me the preaching — The gospel which we preach; might be fully known — ??????????? , literally, might be carried with a full sail; that is, fully and boldly declared. That the apostle could thus courageously bear witness to the gospel when all his friends forsook him, and his enemies were so fiercely raging against him, was a glorious testimony to the honour of Christianity. And that all the Gentiles might hear — This implies that he made his defence in a manner which he was persuaded would be taken notice of and reported abroad, much to the honour of that sacred cause which was dearer to him than his life. And I was delivered out of the mouth of the lion — By the lion Nero is generally thought to be meant, or rather his prefect, Helius Cesarianus, to whom Nero committed the government of the city in his absence, with power to put whomsoever he pleased to death. But the expression may be understood proverbially, as denoting an escape from the greatest danger; in which sense it is used Psalm 22:21 . And the Lord — Whose power and faithfulness are always the same; shall deliver me from every evil work — From all sin, and especially from doing any thing inconsistent with the honour of the gospel, and the salvation of my own soul; which is of far greater consequence than delivering me from death. And preserve me to his heavenly kingdom — An infinitely better kingdom than that of Nero. 2 Timothy 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. 2 Timothy 4:19 Salute Prisca and Aquila, and the household of Onesiphorus. 2 Timothy 4:19-22 . Salute Prisca — This word is a contraction of the name Priscilla; or, as Estius supposes, Priscilla may be the diminutive of Prisca. Erastus abode at Corinth — When I came from thence, being chamberlain of the city, Romans 16:23 . He is likewise mentioned, Acts 19:22 , as one who administered to Paul. But Trophimus have I left at Miletum sick — It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, one can hardly imagine that any good and useful man would have been sick and died under their notice; which would have been quite inconsistent with the scheme of Providence. Timothy’s frequent infirmities afford a further argument to the same purpose. Do thy diligence to come before winter — Sailing being then dangerous. Some, comparing Hebrews 13:23 with this text, have concluded that Timothy did come, and was seized at Rome, and confined longer than Paul himself. But it seems much more probable that the epistle to the Hebrews was written during Paul’s first imprisonment, and consequently several years before this. Eubulus greeteth thee, and Pudens — Though these persons, like the other Roman brethren, did not appear with the apostle at his first answer, they did not flee from the city, nor desert him altogether; but visited him in his prison, and desired him to send their salutation to Timothy. Linus is said, by some of the ancients, to have been the first bishop of Rome, after the apostles Paul and Peter. But Theodoret speaks of this only as a tradition. Claudia is said to have been a British lady, whom Paul was the instrument of converting, and that she first carried the gospel into Britain. But of this there is no evidence. According to tradition, the Apostle Peter was now in Rome, and suffered martyrdom at the same time with St. Paul. But seeing Paul says, 2 Timothy 4:11 , Only Luke is with me, and 2 Timothy 4:16 , At my first answer no one appeared with me; also, seeing Peter’s salutation was not sent to Timothy, his being in Rome at the time this letter was written may justly be doubted. If he suffered martyrdom along with Paul, as the ancients affirm, he must have come to Rome after Paul wrote his second letter to Timothy. Grace be with you — This being a benediction distinct from the one bestowed on Timothy in the preceding clause, it must have been designed for such of the brethren where Timothy was, as maintained the truth of the gospel in purity. 2 Timothy 4:20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 2 Timothy 4:21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 2 Timothy 4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Timothy 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Timothy 4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. Chapter 35 THE PARADOXICAL EXULTATION OF THE APOSTLE-HIS APPARENT FAILURE AND THE APPARENT FAILURE OF THE CHURCH-THE GREAT TEST OF SINCERITY. - 2 Timothy 4:5-8 ST. CHRYSOSTOM tells us that this passage was for a long time a source of perplexity to him. "Often," he says, "when I have taken the Apostle into my hands and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: I have fought the good fight. But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He writes to console the despondency of his disciple; and he therefore bids him be of good cheer, since he was going to his crown, having finished all his work and obtained a glorious end. Thou oughtest to rejoice, he says; not to grieve. And why? Because I have fought the good fight. Just as a son, who was sitting bewailing his orphan state, might be consoled by his father saying to him. Weep not, my son. We have lived a good life; we have reached old age; and now we are leaving thee. Our life has been free from reproach; we are departing with glory; and thou mayest be held in honor for what we have done And this he says not boastfully; -God forbid; -but in order to raise up his dejected son, and to encourage him by his praises to bear firmly what had come to pass, to entertain good hopes, and not to think it a matter grievous to be borne." Chrysostom’s explanation is no doubt part of the reason why the Apostle here speaks in so exalted a key. This unusual strain is partly the result of a wish to cheer his beloved disciple and assure him that there is no need to grieve for the death which now cannot be very far off. When it comes, it will be a glorious death and a happy one. A glorious death, for it will crown with the crown of victory struggles in a weary contest which is now ending triumphantly, And a happy death; for Paul has for years had the longing "to depart and be with Christ, which is far better." The crown is one which will not wither; for it is not made of olive, bay, or laurel. And it is not one of which the glory is doubtful, or dependent upon the fickle opinions of a prejudiced crowd; for it is not awarded by a human umpire, nor amid the applauses of human spectators. The Giver is Christ, and the theatre is filled with angels. In the contests of this world men labor many days and suffer hardships; and for one hour they receive the crown. And forthwith all the pleasure of it passes away. In the good fight which St. Paul fought a crown of righteousness is won, which continues forever in brightness and glory. But besides wishing to console Timothy for the bereavement which was impending, St. Paul also wished to encourage him, to stimulate him to greater exertion and to a larger measure of courage. "Be thou sober in all things, suffer hardship, do the work of an Evangelist, fulfill thy ministry. For I am already being poured out as a drink-offering, and the time of my departure is at hand." That is: You must be more vigorous, more enduring, more devoted; for I am going away, and must leave you to carry on to perfection that which I have begun. My fighting is over; therefore do you fight more bravely. My course is finished; therefore do you run more perseveringly. The faith entrusted to me has been preserved thus far inviolate: see to it that what has been entrusted to you be kept safe. The crown which righteousness wins is waiting now for me: so strive that such a crown may await you also. For this is a contest in which all may have crowns, if only they will live so as to feel a longing for the appearing of the righteous Judge who gives them. But there is more in this passage than the desire to comfort Timothy for the approaching loss of his friend and instructor, and the desire to spur him on to greater usefulness, not merely in spite of, but because of, that loss. There is also the ecstatic joy of the great Apostle, as with the eye of faith he looks back over the work which he has been enabled to perform, and balances the cost of it against the great reward. As has been already pointed out in an earlier passage, there is nothing in this touching letter which is more convincingly like St. Paul than the way in which conflicting emotions succeed one another and come to the surface in perfectly natural expression. Sometimes it is anxiety that is uppermost; sometimes it is confidence. Here he is overflowing with affection; there he is stern and indignant. One while he is deeply depressed; and then again becomes triumphant and exulting. Like the second Epistle to the Corinthians this last letter to the beloved disciple is full of intense personal feelings, of a different and apparently discordant character. The passage before us is charged with such emotions, beginning with solemn warning and ending in lofty exultation. But it is the warning, not of fear, but of affection; and it is the exultation, not of sight, but of faith. Looked at with human eyes the Apostle’s life at that moment was a failure, -a tragic and dismal failure. In his own simple, but most pregnant language, he had been "the slave of Jesus Christ." No Roman slave, driven by whip and goad, could have been made to work as Paul had worked. He had taxed his fragile body and sensitive spirit to the utmost, and had encountered lifelong opposition, derision, and persecution, at the hands of those who ought to have been his friends, and had been his friends until he entered the service of Jesus Christ. He had preached and argued, had entreated and rebuked, and in doing so had rung the changes on all the chief forms of human suffering. And what had been the outcome of it all? The few Churches which he had founded were but as handfuls in the cities in which he had established them; and there were countless cities in which he had established nothing. Even the few Churches which he had succeeded in founding had in most cases soon fallen away from their first faith and enthusiasm. The Thessalonians had become tainted with idleness and disorder, the Corinthians with contentiousness and sensuality, the Galatians, Colossians, and Ephesians with various forms of heresy; while the Roman Church, in the midst of which he was suffering an imprisonment which would almost certainly end in death, was treating him with coldness and neglect. At his first defense no one took his part, but all forsook him; and in his extremity he was almost deserted. As the results of a life of intense energy and self-devotion, all these things had the appearance of total failure. And certainly if the work of his life seemed to have been a failure with regard to others, it did not bear any resemblance to success as regards himself. From the world’s point of view he had given up much, and gained little, beyond trouble and disgrace. He had given up a distinguished position in the Jewish Church, in order to become the best hated man among that people of passionate hatreds. While his efforts on behalf of the Gentiles had ended for a third time in confinement in a Gentile prison, from which, as he saw clearly, nothing but death was likely to release him. And yet, in spite of all this, St. Paul is exultingly triumphant. Not at all because he does not perceive, or cannot feel, the difficulties and sorrows of his position. Still less because he wishes to dissemble either to himself or others the sufferings which he has to endure. He is no Stoic, and makes no profession of being above human infirmities and human emotions. He is keenly sensitive to all that affects his own aspirations and affections and the well-being of those whom he loves. He is well aware of the dangers both of body and soul, which beset those who are far dearer to him than life. And he gives strong expression to his trouble and anxiety. But he measures the troubles of time by the glories of eternity. With the eye of faith he looks across all this apparent failure and neglect to the crown of righteousness which the righteous Judge has in store for him, and for thousands upon thousands of others also, even for all those who have learned to look forward with longing to the time when their Lord shall appear again. In all this we see in miniature the history of Christendom since the Apostle’s death. His career was a foreshadowing of the career of the Christian Church. In both cases there appears to be only a handful of real disciples with a company of shallow and fickle followers, to set against the stolid, unmoved mass of the unconverted world. In both cases, even among the disciples themselves, there are the cowardice of many and the desertions of some. In both cases those who remain true to the faith dispute among themselves which of them shall be accounted the greatest. St. Paul was among the first to labor that Christ’s ideal of one holy Catholic Church might be realized. Eighteen centuries have passed away, and the life of the Church, like that of St. Paul, looks like a failure. With more than half the human race still not even nominally Christian; with long series of crimes committed not only in defiance, but in the name, of religion; with each decade of years producing its unwholesome crop of heresies and schisms; -what has become of the Church’s profession of being catholic, holy, and united? The failure, as m St. Paul’s case, is more apparent than real. And it must be noted at the outset that our means of gauging success in spiritual things are altogether uncertain and inadequate. Anything at all like scientific accuracy is quite out of our reach, because the data for a trustworthy conclusion cannot be obtained. But the case is far stronger than this. It is impossible to determine even roughly where the benefits conferred by the Gospel end; what the average holiness among professing Christians really is; and to what extent Christendom, in spite of its manifold divisions, is really one. It is more than possible that the savage in central Africa is spiritually the better for the Incarnation of which he knows nothing, and which his whole life seems to contradict; for at least he is one of those for whom Christ was born and died. It is probable that among quite ordinary Christians there are many whom the world knows as sinners, but whom God knows as saints. And it is certain that a belief in a Triune God and in a common Redeemer unites millions far more closely than their differences about ministers and sacraments keep them apart. The Church’s robe is tattered and travel stained; but she is still the Bride of Christ, and her children, however much they may quarrel among themselves, are still one in Him. And where the failure of St. Paul and of those who have followed him can be shown to be unquestionably real, it can generally be shown to be thoroughly intelligible. Although Divine in its origin, the Gospel has from. the first used human instruments with all the weaknesses, physical, intellectual, and moral, - which characterize humanity. When we remember what this implies, and also remember the forces against which Christianity has had to contend, the marvel rather is that the Gospel has had so large a measure of success, than that its success is not yet complete. It has had to fight against the passions and prejudices of individuals and nations, debased by long centuries of immorality and ignorance, and strengthened in their opposition to the truth by all the powers of darkness. It has had to fight, moreover, with other religions, many of which are attractive by their concessions to human frailty, and others by the comparative purity of their rites and doctrines. And against them all it has won, and continues to win, man’s approbation and affection, by its power of satisfying his highest aspirations and his deepest needs. No other religion or philosophy has had success so various or so far reaching. The Jew and the Mahometan, after centuries of intercourse, remain almost without influence upon European minds; while to Western civilization the creed of the Buddhist remains not only without influence, but without meaning. But the nation has not yet been found to which Christianity has been proved to be unintelligible or unsuitable. To whatever quarter of the globe we look, or to whatever period of history during the Christian era, the answer is still the same. Multitudes of men, throughout eighteen centuries, under the utmost variety of conditions, whether of personal equipment or of external circumstance, have made trial of Christianity, and have found it satisfying. They have testified as the result of their countless experiences that it can stand the wear and tear of life; that it can not only fortify, but console; and that it can rob even death of its sting and the grave of its victory by a sure and certain hope of the crown of righteousness, which the righteous Judge prepares for all those who love, and have long loved, His appearing. "Who have loved and do love His appearing." That is the full force of the Greek perfect ( ???? ?????????? ) which expresses the present and permanent result of past action; and therein lies the test whereby to try the temper of our Christianity. St. Paul, who had long yearned to depart and be with Christ, could not easily have given a more simple or sure method of finding out who those are who have a right to believe that the Lord has a crown of righteousness in store for them. Are we among the number? In order to answer this question we must ask ourselves another. Are our lives such that we are longing for Christ’s return? Or are we dreading it, because we know that we are not fit to meet Him, and are making no attempt to become so. Supposing that physicians were to tell us that we are smitten with a deadly disease, which must end fatally, and that very soon, - what would be our feeling? When the first shock was over, and we were able to take a calm view of the whole case, could we welcome the news as the unexpected fulfillment of a long cherished wish that Christ would deliver us out of the miseries of this sinful world and take us to Himself? The Bible sets before us the crown of righteousness which fadeth not away, and the worm which never dieth. Leaning upon God’s unfailing love let us learn to long for the coming of the one; and then we shall have no need to dread, or even to ask the meaning of, the other. 2 Timothy 4:9 Do thy diligence to come shortly unto me: Chapter 36 THE PERSONAL DETAILS A GUARANTEE OF GENUINENESS. IT would scarcely be exceeding the limits of legitimate hyperbole to say that these two passages prove the authenticity and genuineness of the Pastoral Epistles; that they are sufficient to show that these letters are an authentic account of the matters of which they treat, and that they are genuine letters of the Apostle Paul. In the first of these expositions it was pointed out how improbable it is that a portion of one of these letters should be genuine, and not the remainder of it; or that one of the three should be genuine, and not the other two; and a fortiori , that two of the three should be genuine and not the remaining one. The passages before us are among those of which it has been truly said that they "cling so closely to Paul that it is only by tearing the letter to pieces that any part can be dissociated from that Apostle." The internal evidence is here too strong even for those critics who deny the Pauline authorship of the Pastoral Epistles as a whole. Thus Renan and Weisse are disposed to admit that we have here embedded in the work of a later writer portions of a genuine letter of the Apostle; while Ewald, Hausrath, and Pfleiderer accept not only these verses, but the earlier passage about Phygelus, Hermogenes, and Onesiphorus as genuine also. Similar views are advocated by Hitzig, Krenkel, and Immer, of whom the two first admit that the Epistle to Titus also contains genuine fragments. And quite recently (1882) we have Lemme contending that only the central portion of 2 Timothy { 2 Timothy 2:11-26 ; 2 Timothy 3:1-17 ; 2 Timothy 4:1-5 } is an interpolation. These concessions amount to a concession of the whole case. It is impossible to stop there. Either much more must be conceded or much less. For (1) we cannot without very strong evidence indeed accept so improbable a supposition as that a Christian long after the Apostle’s death was in possession of letters written by him, of which no one else knew anything, that he worked bits of these into writings of his own, which he wished to pass off as Apostolic, and that he then destroyed the genuine letters, or disposed of them in such a way that no one knew that they had ever existed. Such a story is not absolutely impossible, but it is so unlikely to be true that to accept it without clear evidence would be most uncritical. And there is not only no clear evidence; there is no evidence at all. The hypothesis is pure imagination. (2) The portions of this letter which are allowed by adverse critics to be genuine are precisely those in which a forger would be pretty sure to be caught tripping. They are full of personal details, some of which admit of being tested, and all of which can be criticized, as to whether they are natural and consistent or not. Would a forger be likely to risk detection by venturing on such dangerous ground? He would put into the letter those doctrines for which he wished to appear to have St. Paul’s authority; and, if he added anything else, he would take care not to go beyond vague generalities, too indefinite to be caught in the meshes of criticism. But the writer of this letter has done the reverse of all this. He has given an abundance of personal detail, such as can be found in only one other place in the New Testament, and that in the concluding portion of the Epistle to the Romans, one of, the indisputable writings of St. Paul. And he has not been caught tripping. Hostile writers have subjected these details to the most searching criticism; and the result, as we have seen, is that many of them are constrained to admit that these portions of the letter are genuine productions of the Apostle. That is, those portions of the Epistle which can be subjected to a severe test, are allowed to be by St. Paul, because they stand the test; while those which do not admit of being thus tested are rejected, not because there is any proof of their being spurious, but because critics think that the style is not like the Apostle’s. Would they not be the first to deride others for such an opinion? Supposing that these details had contained absurdities or contradictions, which could not have been written by St. Paul, would they not have maintained, and reasonably maintained, that it was monstrous to surrender as spurious those sections of the letter which had been tested and found wanting, and to defend as genuine the other sections, which did not admit of being tested? Let us look at the details a little more closely. Besides St. Paul and Timothy, twenty-three Christians of the Apostolic age are mentioned in this short letter. A considerable number of these are persons of whom we read in the Acts or in St. Paul’s other letters; but the majority are new names, and in most of these cases we know nothing about the bearers of the names beyond what is told us here. Would a forger have given us this mixture of known and unknown? If he ventured upon names at all, would he not either have given us imaginary persons, whose names and actions could not be checked by existing records, or else have kept closely to the records, so that the checking might tell in his favor? He has done neither The new names do not look like those of imaginary persons, and the mention of known persons is by no means a mere reproduction of what is said of them elsewhere. "Demas forsook me, having loved this present world. Take Mark and bring him with thee: for he is useful to me for ministering." A forger with the Acts and the Epistles to the Colossians and Philemon before him would have made Mark forsake Paul, and Demas be commended as useful to him; for in the Acts { Acts 15:38 } Paul had to condemn Mark for slackness, and in the Epistles to the Colossians { Colossians 4:14 } and to Philemon { Philemon 1:24 } Demas with Luke is waiting on the Apostle in his imprisonment. And yet how natural that the Apostle’s condemnation should rouse Mark to greater earnestness, and that the Apostle should recognize that earnestness in this farewell letter? And how consistent with human frailty also that Demas should have courage enough to stand by St. Paul during his first Roman imprisonment and yet should quail before the greater risks of the second! That the Apostle’s complaint respecting him means more than this is unlikely yet some have exaggerated it into a charge of heresy, or even utter apostasy. We are simply to understand that Demas preferred comfort and security away from Rome to the hardship and danger of a Roman prison; and therefore went to Thessalonica. Why he selected that town we are not told, but there being a Christian community there would be one reason. "Titus to Dalmatia." Why should a forger send Titus to Dalmatia? The Pastoral Epistles whether a forgery or not, are all by one hand and seem to have been written within a short time of one another. Would not a forger have sent Titus either to Crete, { Titus 1:5 } or to Nicopolis? { Titus 3:12 } But if Titus went to Nicopolis, and failed to find Paul there, owing to his having been meanwhile arrested, what more probable than that he should go on into Dalmaria? The forger, if he had thought of this would have called attention to it, to ensure that his ingenuity was not overlooked. "But Tychicus I sent to Ephesus." The meaning of the "but" is not quite clear. Perhaps the most probable supposition is that it indicates the reason why the Apostle needs a useful person like Mark. "I had such a person in Tychicus; but he is gone on a mission for me to Ephesus." How natural all this is! And what could induce a forger to put it in? We are told in the Acts that Tychicus belonged to the Roman province of Asia, { Acts 20:4 } and that he was with St. Paul at the close of his third missionary journey about nine years before the writing of this letter to Timothy. Three or four years later we find Tychicus once more with St. Paul during the first Roman imprisonment; and he is sent with Onesimus as the bearer of the Epistle to the Colossians { Colossians 4:7 } and to the Ephesians. { Ephesians 6:21 } And we learn from the sentence before us, as well as from Titus 3:12 , that he still enjoys the confidence of the Apostle, for he is sent on missions for him to Crete and to Ephesus. All these separate notices of him hang together consistently representing him as "the beloved brother," and also as a "faithful minister and fellow-servant in the Lord," whom St. Paul was accustomed to entrust with special commissions. If the mission to Ephesus mentioned here is a mere copy of the other missions, would not a forger have taken some pains to ensure that the similarity between his fiction and previous facts should be observed? "The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments." Here the arguments against the probability of forgery reach a climax; and this verse should be remembered side by side with "Be no longer a drinker of water, but use a little wine for thy stomach’s sake" in the First Epistle. { 1 Timothy 5:23 } What writer of a fictitious letter would ever have dreamed of inserting either passage? To an unbiased mind they go a long way towards producing the impression that we are dealing with real letters and not with inventions. And this argument holds good equally well, whatever meaning we give to the word ( ?????? ) which is rendered "cloke." It probably means a cloak and is a Greek form of the Latin penula . It appears to have been a circular garment without sleeves, but with a hole in the middle for the head. Hence some persons have made the astounding suggestion that it was an eucharistic vestment analogous to a chasuble, and have supposed that the Apostle is here asking, not for warm clothing "before winter," but for a sacerdotal dress for ritualistic purposes. But since Chrysostom’s day there has been a more credible suggestion that the word means a bag or case for books. If so, would the Apostle have mentioned both the book-bag and the books, and would he have put the bag before the books? He might naturally have written, "Bring the book-bag,"-of course with the books in it; or, "Bring the books and the bag also." But it seems a strange way of putting the request to say, "The book-bag that I left at Troas with Carpus, bring when thou comest; the books also, especially the parchments," as if the bag were the chief thing that he thought about. It seems better to abide by the old rendering "cloke"; and, if this is correct, then it fits in well with "Do thy diligence to come before winter." Yet the writer in no way draws our attention to the connection between the need of the thick cloak and the approach of winter: and the writer of a real letter would have no need to do so. But would a forger have left the connection to chance? Whether Alexander the coppersmith is the person of that name who was put forward by the Jews in the riot raised by Demetrius, { Acts 19:33 } is not more than a possibility. The name Alexander was exceedingly common; and we are not told that the Jew in the riot at Ephesus was a smith, or that Alexander the smith was a Jew. In what way the coppersmith "showed much ill-treatment" to the Apostle we are not told. As St. Paul goes on immediately afterwards to speak of his "first defense," it seems reasonable to conjecture that Alexander had seriously injured the Apostle’s cause in some way. But this is pure conjecture; and the ill-treatment may refer to general persecution of St. Paul and opposition to his teaching. On the whole the latter hypothesis appears to be safer. The reading, "The Lord will render to him" ( ???????? ) is shown by an overwhelming balance of evidence to be preferable to "The Lord reward him ( ?????? ) according to his works." There is no malediction. Just as in ver. 8 { 2 Timothy 4:8 }, the Apostle expresses his conviction that the Lord will render ( ???????? ) a crown of righteousness to all those who love His appearing, so here he expresses a conviction that He will render a just recompense to all those who oppose the work of His kingdom. What follows in the next verse, "may it not be laid to their account," seems to show that the Apostle is in no cursing mood. He writes in sorrow rather than in anger. It is necessary to put Timothy on his guard against a dangerous person; but he leaves the requital of the evil deeds to God. "Salute Prisca and Aquila." A forger with the Apostle’s indisputable writings before him, would hardly have inserted this; for he would have concluded from Romans 16:3-4 , that these two well-known helpers of St. Paul were in Rome at this very time. Aquila was a Jew of Pontus who had migrated from Pontus to Rome, but had had to leave the capital again when Claudius expelled the Jews from the city. { Acts 18:2 } He and his wife Prisca, or Priscilla, then settled in Corinth, where St. Paul took up his abode with them, because they were Jews and tent-makers, like himself. And in their workshop the foundations of the Corinthian Church were laid. Thenceforward they became his helpers in preaching the Gospel, and went with him to Ephesus, where they helped forward the conversion of the eloquent Alexandrian Jew Apollos. After much service to the Church they returned once more to Rome, and were there when St. Paul wrote the Epistle to the Romans. Either the persecution under Nero, or possibly missionary enterprise, induced them once more to leave Rome and return to Asia. The Apostle naturally puts such faithful friends, "who for his life laid down their necks," { Romans 16:3-4 } in the very first place in sending his personal greetings; and they are equally naturally coupled with the household of Onesiphorus, who had done similar service in courageously visiting St. Paul in his imprisonment ( 2 Timothy 4:19 ). The double mention of "the household of Onesiphorus" (not of Onesiphorus himself) has been commented upon in a former exposition. Of the statements, "Erastus abode at Corinth: but Trophimus I left at Miletus sick," no more need be said than to point out how lifelike and natural they are in a real letter from one friend to another who knows the persons mentioned; how unlikely they are to have occurred to a writer who was inventing a letter in order to advocate his own doctrinal views. That Trophimus is the same person as the Ephesian, who with Tychicus accompanied St. Paul on his third missionary journey, { Acts 20:4 ; Acts 21:29 } may be safely assumed. Whether Erastus is identical with the treasurer of Corinth, { Romans 16:23 } or with the Erastus who was sent by Paul with Timothy to Macedonia, { Acts 19:22 } must remain uncertain. "Eubulus saluteth thee, and Pudens, and Linus, and Claudia." With this group of names our accumulation of arguments for the genuineness of this portion of the letter, and therefore of the whole letter, and therefore of all three Pastoral Epistles, comes to an end. The argument is a cumulative one, and this last item of the internal evidence is by no means the least important or least convincing. About Eubulus, Pudens, and Claudia we know nothing beyond what this passage implies, viz., that they were members of the Christian Church in Rome; for the very bare possibility that Pudens and Claudia may be the persons of that name who are mentioned by Martial, is not worth more than a passing reference. But Linus is a person about whom something is known. It is unlikely that in the Apostolic age there were two Christians of this name in the Roman Church; and therefore we may safely conclude that the Linus who here sends greeting is identical with the Linus, who, according to very early testimony preserved by Irenaeus ("Haer.," III 3:3), was first among the earliest bishops of the Church of Rome. Irenaeus himself expressly identifies the first Bishop of Rome with the Linus mentioned in the Epistles to Timothy, and that in a passage in which (thanks to Eusebius) we have the original Greek of Irenaeus as well as the Latin translation. From his time ( cir. A.D. 180) to the present day, Linus, Anencletus or Anacletus or Cletus (all three forms of the name are used), and Clement have been commemorated as the three first Bishops of Rome. They must all of them have been contemporaries of the Apostle. Of these three far the most famous was Clement; and a writer at the end of the first century, or beginning of the second, inventing a letter for St. Paul, would be much more likely to put Clement into it than Linus. Again, such a writer would know that Linus, after the Apostle’s death, became the presiding presbyter of the Church of Rome, and would place him before Eubulus and Pudens. But here Linus is placed after the other two. The obvious inference is, that, at the time when this letter was written, Linus was not yet in any position of authority. Like the other persons here named, he was a leading member of the Church in Rome, otherwise he would hardly have been mentioned at all; but he has not yet been promoted to the chief place, otherwise he would at least have been mentioned first, and probably with some epithet or title. Once more one asks, what writer of fiction would have thought of these niceties? And what writer who thought of them, and elaborated them thus skillfully, would have abstained from all attempt to prevent their being overlooked and unappreciated? The result of this investigation is greatly to increase our confidence in the genuineness of this letter and of all three Pastoral Epistles. We began by treating them as veritable writings of the great Apostle, and a closer acquaintance with them has justified this treatment. Doubts may be raised about everything; but reasonable doubts have their limits. To dispute the authenticity of the Epistles to the Corinthians, Romans, and Galatians is now considered to be a sure proof that the doubter cannot estimate evidence; and we may look forward to the time when the Second Epistle to Timothy will be ranked with those four great Epistles as indisputable. Meanwhile let no s