---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Timothy 4"
description: "CHAPTER 4   :-. SOLEMN CHARGE
TO TIMOTHY TO DO
HIS DUTY
ZEALOUSLY, FOR TIMES
OF APOSTASY ARE
AT HAND, AND THE
APOSTLE IS
NEAR HIS TRIUMPHANT
END: REQUESTS"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-timothy/4"
---

CHAPTER 4

. SOLEMN CHARGE
TO TIMOTHY TO DO
HIS DUTY
ZEALOUSLY, FOR TIMES
OF APOSTASY ARE
AT HAND, AND THE
APOSTLE IS
NEAR HIS TRIUMPHANT
END: REQUESTS
HIM TO COME
AND BRING MARK
WITH HIM TO ROME,
AS LUKE ALONE
IS WITH HIM,
THE OTHERS HAVING
GONE: ALSO
HIS CLOAK
AND PARCHMENTS:
WARNS HIM
AGAINST ALEXANDER:
TELLS WHAT
BEFELL HIM
AT HIS FIRST
DEFENSE: GREETINGS:
BENEDICTION.

**1. charge**—*Greek,*
"adjure."
**therefore**—omitted in
the oldest manuscripts.
**the Lord Jesus Christ**—The
oldest manuscripts read simply, "Christ Jesus."
**shall judge**—His
*commission* from God is mentioned, ; his resolution to do so, ; the execution of his commission, here.
**at his appearing**—The
oldest manuscripts read, "and" for "at"; then
translate, "(I charge thee *before God* . . . ) and *by*
His appearing."
**and his kingdom**—to be
set at His appearing, when we hope to reign with Him. His kingdom is
real now, but not visible. It shall then be both real *and visible*
([Luke 22:18](../../../kjv/luke/22/18); [Luke 22:30](../../../kjv/luke/22/30);
[Revelation 1:7](../../../kjv/revelation/1/7); [Revelation 11:15](../../../kjv/revelation/11/15);
[Revelation 19:6](../../../kjv/revelation/19/6)). *Now* he reigns
*in the midst of His enemies* expecting till they shall be
overthrown ([Psalms 110:2](../../../kjv/psalms/110/2); [Hebrews 10:13](../../../kjv/hebrews/10/13)).
*Then* He shall reign with His adversaries prostrate.

**2. Preach**—literally, "proclaim
as a herald." The term for the discourses in the synagogue was
*daraschoth;* the corresponding *Greek* term (implying
dialectial style, dialogue, and discussion, [Acts 17:2](../../../kjv/acts/17/2);
[Acts 17:18](../../../kjv/acts/17/18); [Acts 18:4](../../../kjv/acts/18/4);
[Acts 18:19](../../../kjv/acts/18/19)) is applied in Acts to
*discourses* in the Christian Church. JUSTIN
MARTYR [*Apology,*
2], describes the order of public worship, "On Sunday all meet
and the writings of the apostles and prophets are read; then the
president delivers a discourse; after this all stand up and pray;
then there is offered bread and wine and water; the president
likewise prays and gives thanks, and the people solemnly assent,
saying, Amen." The bishops and presbyters had the right and duty
to preach, but they sometimes called on deacons, and even laymen, to
preach. EUSEBIUS
[*Ecclesiastical History,* 6.19]; in this the Church imitated
the synagogue ([Luke 4:17-22](../../../kjv/luke/4/17-22);
[Acts 13:15](../../../kjv/acts/13/15); [Acts 13:16](../../../kjv/acts/13/16)).
**be instant**—that is,
urgent, earnest, in the whole work of the ministry.
**in season, out of season**—that
is, at all seasons; whether they regard your speaking as seasonable
or unseasonable. "Just as the fountains, though none may draw
from them, still flow on; and the rivers, though none drink of them,
still run; so must we do all on our part in speaking, though none
give heed to us" [CHRYSOSTOM,
*Homily,* 30, vol. 5., p. 221]. I think with CHRYSOSTOM,
there is included also the idea of times whether seasonable or
unseasonable *to Timothy himself;* not merely when convenient,
but when inconvenient to thee, night as well as day ([Acts 13:16](../../../kjv/acts/13/16)), in danger as well as in safety, in prison and when doomed
to death as well as when at large, not only in church, but everywhere
and on all occasions, whenever and wherever the Lord's work requires
it.
**reprove**—"convict,"
"confute."
**with,** c.—*Greek,*
"IN (the *element
in* which the exhortation ought to have place) all long-suffering
([2 Timothy 2:24](../../../kjv/2-timothy/2/24) [2 Timothy 2:25](../../../kjv/2-timothy/2/25);
[2 Timothy 3:10](../../../kjv/2-timothy/3/10)) and *teaching*";
compare [2 Timothy 2:24](../../../kjv/2-timothy/2/24), "apt to
teach." The *Greek* for "doctrine" here is
*didache,* but in [2 Timothy 3:16](../../../kjv/2-timothy/3/16),
*didascalia.* "*Didascalia*" is what one
receives; "*didache*" is what is communicated
[TITTMANN].

**3. they**—professing Christians.
**sound doctrine**—*Greek,*
"the sound (see on )
doctrine (*didascalias*)" or "teaching," namely,
of the Gospel. Presently follows the concrete, "teachers."
**after their own lusts**—Instead
of regarding the will of God they dislike being interrupted in their
lusts by true teachers.
**heap**—one on another: an
indiscriminate mass of false teachers. Variety delights itching ears.
"He who despises sound teaching, leaves sound teachers; they
seek instructors like themselves" [BENGEL].
It is the corruption of the people in the first instance, that
creates priestcraft ([Exodus 32:1](../../../kjv/exodus/32/1)).
**to themselves**—such as
will suit their depraved tastes; *populus vult decipi, et
decipiatur*—"the people wish to be deceived, so let them be
deceived." "Like priest, like people" ([1 Kings 12:31](../../../kjv/1-kings/12/31);
[Hosea 4:9](../../../kjv/hosea/4/9)).
**itching**—like to hear
teachers who give them mere pleasure ([Hosea 4:9](../../../kjv/hosea/4/9)), and do not offend by truths grating to their ears.
They, as it were, tickle with pleasure the levity of the multitude
[CICERO], who come as to a
theater to hear what will delight their ears, not to learn [SENECA,
*Epistles,* 10.8] what will do them good. "Itch in the ear
is as bad in any other part of the body, and perhaps worse"
[SOUTH].

**4.** The ear brooks not what is
opposed to the man's lusts.
**turned**—*Greek,*
"turned aside" ([1 Timothy 1:6](../../../kjv/1-timothy/1/6)).
It is a righteous retribution, that when men *turn away* from
the truth, they should be *turned to* fables ([1 Timothy 1:6](../../../kjv/1-timothy/1/6)).
**fables**— ([1 Timothy 1:6](../../../kjv/1-timothy/1/6)).

**5.** I am no longer here to
withstand these things; be thou a worthy successor of me, no longer
depending on me for counsel, but thine own master, and swimming
without the corks [CALVIN];
follow my steps, inherit their result, and the honor of their end
[ALFORD].
**watch thou**—literally,
"with the wakefulness of one *sober.*"
**in all things**—on all
occasions and under all circumstances ().
**endure affliction**—suffer
hardships [ALFORD].
**evangelist**—a missionary
bishop preacher, and teacher.
**make full proof of**—fulfil
in all its requirements, leaving nothing undone ([Acts 12:25](../../../kjv/acts/12/25);
[Romans 15:19](../../../kjv/romans/15/19); [Colossians 4:17](../../../kjv/colossians/4/17)).

**6.** *Greek,* "For I am
already being offered"; literally, as a *libation;*
appropriate to the shedding of *his blood.* Every sacrifice
began with an initiatory libation on the victim's head (compare *Note,*
see on ). A motive to
stimulate Timothy to faithfulness—the departure and final
blessedness of Paul; it is the end that crowns the work [BENGEL].
As the time of his departure was indicated to Peter, so to Paul ().
**my departure**—literally,
"loosing anchor" (see on ). *Dissolution.*

**7.** "I have striven the good
strife"; the *Greek* is not restricted to a *fight,*
but includes any competitive *contest,* for example, that of the
racecourse ([1 Timothy 6:12](../../../kjv/1-timothy/6/12) [ALFORD];
[1 Corinthians 9:24-27](../../../kjv/1-corinthians/9/24-27); [Hebrews 12:1](../../../kjv/hebrews/12/1);
[Hebrews 12:2](../../../kjv/hebrews/12/2)).
**kept the faith**—the
Christian faith committed to me as a believer and an apostle (compare
[2 Timothy 1:14](../../../kjv/2-timothy/1/14); [Revelation 2:10](../../../kjv/revelation/2/10);
[Revelation 3:10](../../../kjv/revelation/3/10)).

**8. a crown**—rather as *Greek,*
"*the* crown." The "henceforth" marks the
decisive moment; he looks to his state in a threefold aspect: (1) The
past "I have fought"; (2) The immediate present; "there
is laid up for me." (3) The future "the Lord will give in
that day" [BENGEL].
**crown**—a crown, or
garland, used to be bestowed at the Greek national games on the
successful competitor in wrestling, running, c. (compare [1 Peter 5:4](../../../kjv/1-peter/5/4)
[Revelation 2:10](../../../kjv/revelation/2/10)).
**of righteousness**—The
reward is *in recognition of righteousness* wrought in Paul by
God's Spirit; the crown is prepared for the righteous; but it is a
crown *which consists in righteousness. Righteousness will be its
own reward* ([Revelation 22:11](../../../kjv/revelation/22/11)).
Compare [Exodus 39:30](../../../kjv/exodus/39/30). A man is
justified gratuitously by the merits of Christ through faith; and
when he is so justified God accepts his works and honors them with a
reward which is not their due, but is given of grace. "So great
is God's goodness to men that He wills that their works should be
merits, though they are merely His own gifts" [POPE
CELESTINE I., *Epistles,*
12].
**give**—*Greek,*
"shall award" in righteous requital as "Judge"
([Acts 17:31](../../../kjv/acts/17/31); [2 Corinthians 5:10](../../../kjv/2-corinthians/5/10);
[2 Thessalonians 1:6](../../../kjv/2-thessalonians/1/6); [2 Thessalonians 1:7](../../../kjv/2-thessalonians/1/7)).
**in that day**—not until
His appearing ([2 Timothy 1:12](../../../kjv/2-timothy/1/12)). The
partakers of the first resurrection may receive a *crown* also
*at the last day,* and obtain in that general assembly of all
men, a *new* award of praise. The favorable sentence passed on
the "brethren" of the Judge, who sit with Him on His
throne, is in [Matthew 25:40](../../../kjv/matthew/25/40), taken
for granted as *already* awarded, when that affecting those who
benefited them is being passed [BENGEL].
The former, the elect Church who reign with Christ in the millennium,
are fewer than the latter. The *righteous* heavenly Judge stands
in contrast to the unrighteous earthly judges who condemned Paul.
**me**—individual
appropriation. *Greek,* "not only to me."
**them that love**—*Greek,*
"have loved, and do love"; *habitual* love and desire
for Christ's appearing, which presupposes *faith* (compare [Matthew 25:40](../../../kjv/matthew/25/40)). Compare the sad contrast, [Matthew 25:40](../../../kjv/matthew/25/40), "having *loved* this present world."

**9.** ([2 Timothy 4:21](../../../kjv/2-timothy/4/21);
[2 Timothy 1:4](../../../kjv/2-timothy/1/4); [2 Timothy 1:8](../../../kjv/2-timothy/1/8).)
Timothy is asked to come to be a comfort to Paul, and also to be
strengthened by Paul, for carrying on the Gospel work after Paul's
decease.

**10. Demas**—once a "fellow
laborer" of Paul, along with Mark and Luke ([Colossians 4:14](../../../kjv/colossians/4/14);
[Philemon 1:24](../../../kjv/philemon/1/24)). His motive for
forsaking Paul seems to have been love of worldly ease, safety, and
comforts at home, and disinclination to brave danger with Paul
([Matthew 13:20](../../../kjv/matthew/13/20); [Matthew 13:21](../../../kjv/matthew/13/21);
[Matthew 13:22](../../../kjv/matthew/13/22)). CHRYSOSTOM
implies that Thessalonica was his home.
**Galatia**—One oldest
manuscript supports the reading "Gaul." But most oldest
manuscripts, c., "Galatia."
**Titus**—He must have
therefore left Crete after "setting in order" the affairs
of the churches there ([Titus 1:5](../../../kjv/titus/1/5)).
**Dalmatia**—part of the
Roman province of Illyricum on the coast of the Adriatic. Paul had
written to him ([Titus 3:12](../../../kjv/titus/3/12)) to
come to him in the winter to Nicopolis (in Epirus), intending in the
spring to preach the Gospel in the adjoining province of Dalmatia.
Titus seems to have gone thither to carry out the apostle's
intention, the execution of which was interrupted by his arrest.
Whether he went of his own accord, as is likely, or was sent by Paul,
which the expression "is departed" hardly accords with,
cannot be positively decided. Paul here speaks only of his personal
attendants having forsaken him he had still friends among the Roman
Christians who visited him ([Titus 3:12](../../../kjv/titus/3/12)), though they had been afraid to stand by him at his trial
([2 Timothy 4:16](../../../kjv/2-timothy/4/16)).

**11. Take**—*Greek,* "take
up" on thy journey ([Acts 20:13](../../../kjv/acts/20/13);
[Acts 20:14](../../../kjv/acts/20/14)). John Mark was
probably in, or near, Colosse, as in the Epistle to the Colossians
([Colossians 4:10](../../../kjv/colossians/4/10)), written two years
before this, he is mentioned as about to visit them. Timothy was now
absent from Ephesus and somewhere in the interior of Asia Minor;
hence he would be sure to fall in with Mark on his journey.
**he is profitable to me for
the ministry**—Mark had been under a cloud for having forsaken
Paul at a critical moment in his missionary tour with Barnabas
([Acts 15:37-40](../../../kjv/acts/15/37-40); [Acts 13:5](../../../kjv/acts/13/5);
[Acts 13:13](../../../kjv/acts/13/13)). Timothy had
subsequently occupied the same post in relation to Paul as Mark once
held. Hence Paul, appropriately here, wipes out the past censure by
high praise of Mark and guards against Timothy's making
self-complacent comparisons between himself and Mark, as though he
were superior to the latter (compare [Acts 13:13](../../../kjv/acts/13/13)). Demas apostatizes. Mark returns to the right way, and is no
longer unprofitable, but is profitable for the Gospel ministry ([Acts 13:13](../../../kjv/acts/13/13)).

**12. And**—*Greek,* "But."
Thou art to come to me, *but* Tychicus I have sent to Ephesus to
supply thy place (if thou so willest it) in presiding over the Church
there in thy absence (compare ). It is possible Tychicus was the bearer of this Epistle,
though the omission of "to thee" is rather against this
view.

**13. cloak . . . I left**—probably
obliged to leave it in a hurried departure from Troas.
**Carpus**—a faithful
friend to have been entrusted with so precious deposits. The mention
of his "cloak," so far from being unworthy of inspiration,
is one of those graphic touches which sheds a flood of light on the
last scene of Paul's life, on the confines of two worlds; in this
wanting a cloak to cover him from the winter cold, in that covered
with the righteousness of saints, "clothed upon with his house
from heaven" [GAUSSEN].
So the inner vesture and outer garment of Jesus, Paul's master, are
suggestive of most instructive thought ().
**books**—He was anxious
respecting these that he might transmit them to the faithful, so that
they might have the teaching of his writings when he should be gone.
**especially the
parchments**—containing perhaps some of his inspired Epistles
themselves.

**14. Alexander the coppersmith**—or
"smith" in general. Perhaps the same as the Alexander (see
on ) at Ephesus.
Excommunicated then he subsequently was restored, and now vented his
personal malice because of his excommunication in accusing Paul
before the Roman judges, whether of incendiarism or of introducing a
new religion. See my 
He may have been the Alexander put forward by the Jews in the tumult
at Ephesus ([Acts 19:33](../../../kjv/acts/19/33); [Acts 19:34](../../../kjv/acts/19/34)).
**reward**—The oldest
manuscripts read, "*shall* reward," or "requite
him." Personal revenge certainly did not influence the apostle
([2 Timothy 4:16](../../../kjv/2-timothy/4/16), end).

**15. our words**—the arguments of
us Christians for our common faith. Believers have a common cause.

**16. At my first answer**—that
is, "defense" in court, at my first public examination.
Timothy knew nothing of this, it is plain, till Paul now informs him.
But during his *former* imprisonment at Rome, Timothy was with
him ([Philippians 1:1](../../../kjv/philippians/1/1); [Philippians 1:7](../../../kjv/philippians/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 ([Acts 7:60](../../../kjv/acts/7/60)).

**17. the Lord**—the more because
*men* deserted me.
**stood with me**—stronger
than "came forward with me" (*Greek,* ).
**strengthened**—*Greek,*
"*put strength in* me."
**by me**—"through
me"; through my means. One single occasion is often of the
greatest moment.
**the preaching**—"the
Gospel proclamation."
**might be fully known**—might
be fully made (see on [2 Timothy 4:5](../../../kjv/2-timothy/4/5)).
**that all the Gentiles**—present
at my trial, "might hear" the Gospel proclaimed then. Rome
was the capital of the Gentile world, so that a proclamation of the
truth to the Romans was likely to go forth to the rest of the Gentile
world.
**I was delivered out of the
mouth of the lion**—namely, Satan, the roaring, devouring lion
([Luke 22:31](../../../kjv/luke/22/31); [1 Peter 5:8](../../../kjv/1-peter/5/8)).
I was prevented falling into his snare ([2 Timothy 2:26](../../../kjv/2-timothy/2/26);
[Psalms 22:21](../../../kjv/psalms/22/21); [2 Peter 2:9](../../../kjv/2-peter/2/9));
[2 Timothy 4:18](../../../kjv/2-timothy/4/18) agrees with this
interpretation, "The Lord shall *deliver* me *from every
evil* work," namely, both from evil and the evil one, as the
*Greek* of the Lord's Prayer expresses it. It was not
deliverance from Nero (who was called *the lion*) which he
rejoiced in, for he did not fear *death* ([2 Timothy 4:18](../../../kjv/2-timothy/4/18)), but deliverance from the temptation, through fear, to
deny His Lord: so ALFORD.

**18. And the Lord shall,** c.—Hope
draws its conclusions from the past to the future [BENGEL].
**will preserve me**—literally,
"will save" ([Psalms 22:21](../../../kjv/psalms/22/21)),
"will bring me safe to." Jesus is the Lord and the
Deliverer ([Philippians 3:20](../../../kjv/philippians/3/20) [1 Thessalonians 1:10](../../../kjv/1-thessalonians/1/10)):
He saves from evil; He gives good things.
**heavenly kingdom**—*Greek,*
"His kingdom which is a heavenly one."
**to whom,** &c.—*Greek,*
"to whom be *the* glory unto the ages of ages." The
very *hope* produces a doxology: how much greater will be the
doxology which the actual *enjoyment* shall produce! [BENGEL].

**19. Prisca and Aquila**—
([Acts 18:2](../../../kjv/acts/18/2); [Acts 18:3](../../../kjv/acts/18/3);
[Romans 16:3](../../../kjv/romans/16/3); [Romans 16:4](../../../kjv/romans/16/4);
[1 Corinthians 16:19](../../../kjv/1-corinthians/16/19), written from Ephesus,
where therefore Aquila and Priscilla must then have been).
**household of Onesiphorus**—If
he were dead at the time, the "household" would not have
been called "the household *of Onesiphorus.*" He was
probably *absent* (see on [1 Corinthians 16:19](../../../kjv/1-corinthians/16/19)).

**20.** In order to depict his
desertion, he informs Timothy that Erastus, one of his usual
companions ([Acts 19:22](../../../kjv/acts/19/22), possibly
the same Erastus as in [Romans 16:23](../../../kjv/romans/16/23),
though how he could leave his official duties for missionary journeys
is not clear), stayed behind at Corinth, his native place, or usual
residence, of which city he was "chamberlain," or city
steward and treasurer ([Romans 16:23](../../../kjv/romans/16/23));
and Trophimus he left behind at Miletus sick. (On his former history,
see on [Romans 16:23](../../../kjv/romans/16/23); [Romans 16:23](../../../kjv/romans/16/23)). This verse is irreconcilable with the imprisonment from
which he writes being the *first:* for he did not pass by
Corinth or Miletus on his way to Rome when about to be imprisoned for
the first time. As Miletus was near Ephesus, there is a presumption
that Timothy was *not* at Ephesus when Paul wrote, or he would
not need to inform Timothy of Trophimus lying sick in his immediate
neighborhood. However, Trophimus may not have been still at Miletus
at the time when Paul wrote, though he had left him there on his way
to Rome. Prisca and Aquila were most likely to be at *Ephesus*
([2 Timothy 4:19](../../../kjv/2-timothy/4/19)), and he desires
Timothy to *salute them:* so also Onesiphorus' household ([2 Timothy 4:19](../../../kjv/2-timothy/4/19)). Paul had not the power of healing at will ([2 Timothy 4:19](../../../kjv/2-timothy/4/19)), but as the Lord allowed him.

**21. before winter**—when a
voyage, according to ancient usages of navigation, would be out of
the question: also, Paul would need his "cloak" against the
winter ([2 Timothy 4:13](../../../kjv/2-timothy/4/13)).
**Pudens . . .
Claudia**—afterwards husband and wife (according to MARTIAL
[*Epigrams,* 4.13; 11.54]), he a Roman knight, she a Briton,
surnamed *Rufina.* TACITUS
[*On Agriculture,* 14], mentions that territories in southeast
Britain were given to a British king; Cogidunus, in reward for his
fidelity to Rome, A.D. 52,
while Claudius was emperor. In 1772 a marble was dug up at
Chichester, mentioning Cogidunus with the surname Claudius, added
from his patron, the emperor's name; and *Pudens* in connection
with Cogidunus, doubtless his father-in-law. His daughter would be
Claudia, who seems to have been sent to Rome for education, as a
pledge of the father's fidelity. Here she was under the protection of
Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was
accused of *foreign superstitions,* A.D.
57 [TACITUS, *Annals,*
3.32], probably *Christianity.* She probably was the instrument
of converting Claudia, who took the name *Rufina* from her, that
being a cognomen of the Pomponian gens (compare [2 Timothy 4:13](../../../kjv/2-timothy/4/13), *Rufus,* a Christian). Pudens in MARTIAL
and in the Chichester inscription, appears as a *pagan;* but
perhaps he or his friends concealed his Christianity through fear.
Tradition represents *Timothy,* a son of Pudens, as taking part
in converting the Britons.
**Linus**—put third;
therefore not at this time yet, as he was afterwards, *bishop.*
His name being here inserted between Pudens and Claudia, implies the
two were not yet married. "Eubulus" is identified by some
with Aristobulus, who, with his converts, is said to have been among
the first evangelists of Britain. Paul himself, says CLEMENT,
"visited *the farthest west* [perhaps Britain, certainly
*Spain*], and was martyred under the rulers at Rome," who
were Nero's vicegerents in his absence from the city.

**22. Grace be with you**—plural
in oldest manuscripts, "with YOU,"
that is, thee and the members of the Ephesian and neighboring
churches.

```json
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