2 Timothy 4:16

Contextual Overview

¹⁶At my first defense, no one came to my support, but everyone deserted me. May it not be held against them.¹⁶ At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. ¹⁶ At my first defense no one supported me, but all deserted me; may it not be counted against them.¹⁶At my first defense no one supported me, but all deserted me. May it not be counted against them. ¹⁶When I was on public display against him, nobody stood up and helped me. The silence of the supporters hurt worse than anything, but I pray nothing is held against them. Fear drives people to silence, but I will not be silent. ¹⁶ At my first meeting with my judges, no one took my part, but all went away from me. May it not be put to their account. ¹⁶ At my first defence no man stood with me, but all deserted me. May it not be imputed to them. ¹⁶ At my first defense, no one stood by me, but everyone deserted me. May it not be counted against them. ¹⁶ At my first defense, no one took my part, but all left me. May it not be held against them. ¹⁶ At my first defence no man was with me, but all forsook me: may it not be laid to their charge?

Bible Verse Review
  from Treasury of Scripure Knowledge

answer: Acts 22:1, Acts 25:16, 1 Corinthians 9:3, 2 Corinthians 7:11, Philippians 1:7, Philippians 1:17, 1 Peter 3:15,*Gr.

no: 2 Timothy 4:10, 2 Timothy 1:15, Psalms 31:11-13, Mark 14:50, John 16:32

I pray: Acts 7:60

Reciprocal: Genesis 28:12 - ladder 2 Chronicles 24:22 - The Lord Job 6:21 - ye see Job 19:13 - put my brethren Psalms 27:10 - the Lord Psalms 69:20 - but there Psalms 94:17 - Unless Psalms 142:4 - but there was Proverbs 25:19 - General Proverbs 29:25 - fear Ecclesiastes 4:1 - they had Jeremiah 15:20 - for Daniel 6:20 - able Matthew 10:18 - be Matthew 14:30 - when Matthew 24:10 - shall many Matthew 26:56 - Then Mark 4:17 - when Mark 14:27 - All Luke 21:15 - which Acts 9:15 - and kings Acts 25:21 - had Acts 26:17 - Delivering Acts 27:24 - thou Romans 5:4 - and experience Romans 8:35 - shall tribulation Philippians 2:21 - all 2 Timothy 1:12 - the which

Cross-References

Genesis 3:8
Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden.

Genesis 3:8
Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden.

Genesis 3:8
Then they heard the sound of Yahweh God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God in the midst of the trees of the garden.

Genesis 3:8
They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.

Genesis 3:8
And they heard the voyce of the Lord God, walkyng in the garden in ye coole of the day: and Adam and his wyfe hyd themselues from the presence of the lord God amongst ye trees of the garden.

Genesis 3:8
During the cool part of the day, the Lord God was walking in the garden. The man and the woman heard him, and they hid among the trees in the garden.

Genesis 3:8
And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.

Genesis 3:8
And whanne thei herden the vois of the Lord God goynge in paradijs at the wynd after myddai, Adam and his wijf hidden hem fro the face of the Lord God in the middis of the tre of paradijs.

Genesis 3:8
And they heard the voyce of the LORD God, walking in the garden in the coole of the day: and Adam and his wife hid themselues from the presence of the LORD God, amongst the trees of the garden.

Genesis 3:8
And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.

Gill's Notes on the Bible

At my first answer no man stood with me,.... Meaning, that when he made his first defence against the charges laid unto him in one of the courts of judicature in Rome, no man appeared in his cause, to speak to his character, to be a witness for him, or plead his cause:

but all men forsook me; all his friends, all that came with him from Judea, or from Asia; see 2 Timothy 1:15 being timorous of coming into danger, and of the loss of their lives; as the disciples of Christ were, when he was apprehended, who all at that time forsook him and fled:

[I pray God] that it may not be laid to their charge; that this sin may not be imputed to them, or they be punished for it, but that it might be pardoned; so differently does he express himself on the account of these, than on the account of the coppersmith; he sinning through malice, wilfully and obstinately, these through surprise, temptation, and weakness.

Barnes' Notes on the Bible

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 (2 Timothy 4:21; compare Romans 16:0); 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 Romans 16:0, 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; Psalms 35:12-16; Psalms 38:2; Psalms 41:9; Psalms 55:12. And thus the Saviour was forsaken in his trials; Matthew 26:56; compare, for illustration, Zechariah 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 Proverbs 14:20; Proverbs 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.”

2 Samuel 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 Romans 4:3, and Philemon 1:18. The prayer of the apostle here breathes the very spirit of Christ; see the notes on Luke 23:34; compare Acts 7:60.

Clarke's Notes on the Bible

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!