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Bible Commentaries
International Critical Commentary NT International Critical
Copyright Statement
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on 2 Timothy 4". International Critical Commentary NT. https://studylight.org/commentaries/eng/icc/2-timothy-4.html. 1896-1924.
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on 2 Timothy 4". International Critical Commentary NT. https://studylight.org/
Whole Bible (51)New Testament (18)Individual Books (11)
Verses 1-99
4:1-8. Final appeal based on the coming judgment and the writerâs approaching death. You have followed me loyally thus far: I charge you to follow me further, and to remain true to the truth until the end.
As in the sight of God and of Christ Jesus who shall come to judge us all whether living or dead, as you would be ready to welcome His Appearing, as you would hope to share His Kingdom, I charge you, preach the message of the Gospel, stand up to your task boldly, in season and out of season, whether you are welcome or unwelcome, refute false teaching, rebuke wrong-doers, pass censure on those who refuse to obey, encourage those who do, never failing in patience, using every method of teaching. For a time will come when men will not tolerate the sound teaching, nay, led, each by his own caprice, they will pile teacher upon teacher, and burden upon burden on their own backs; with ears always itching for some novelty, they will refuse to listen to the simple truth, they will turn aside to listen to all those empty legends. But do you keep calm, keep self-restrained in all things, be ready to face suffering: your work is to preach good tidings, preach them fully; your task is a task of ministry, perform it to the full. For I shall have to leave you to yourself: my life-blood is on the point of being poured out as a libation to God: the moment is close at hand when I must strike my tent and be gone. Yes: I have fought my fight, and it was the right fight: I have come to the end of the course; I have kept faith with my Master. So henceforth there is stored up safely for me the crown of a righteous life: the Lord will award it to me on that great day: yes, but not only to me, but also to all who have set their hearts on His appearing. We shall be together with Him whom we love.
Note.â(i) This paragraph completes the appeal of 1:8, 2:8-13, and prepares the way for the request of 9. For the main thought of it, cf. 2 Thessalonians 1:5-12, 2 Corinthians 5:1-11
(ii) In vv.6-8 there seems to be a conscious reminiscence of Philippians 1:23, Philippians 1:2:17, Philippians 1:3:13, Philippians 1:14. If St. Paul is the writer, he may be deliberately recalling to Timothyâs mind the words of that Epistle, of which Timothy was probably the amanuensis. âWhat I dictated to you thenâthat I was willing to depart and to have my life-blood poured outâis now come to the test. I am face to face with it now.â
(iii) From Chrysostom onwards commentators have wondered whether St. Paul can be cleared of the charge of self-praise in this passage. It is true that St. Paul is always over self-conscious (cf. 1 Thessalonians 2:3-8, 2 Corinthians 11:16-33); the break in his life by conversion, and the constant opposition which he had to face, made him such; but with St. Paul there is always ΧÏιÏÏÏÏ behind the á¼Î³Ï (Galatians 2:20), always the thought of the grace which enables him who can do nothing by himself to do all things in its strength (1 Corinthians 15:10, Philippians 4:13, 1 Timothy 1:12); and to one who so recognizes the power which enables him to be what he is, there is a true self-confidence, a legitimate self-praise; especially when, as here, the purpose is to give confidence to a younger man to follow. May it not even be that St. Paul, who was constantly âbearing about the dying of Jesusâ (2 Corinthians 4:10), may have been thinking of His Masterâs confidence that His work was completely done, and that He could confidently commit His spirit into His Fatherâs hands? (Luke 23:46, John 17:4, John 19:30).
1. διαμαÏÏÏÏομαι κ.Ï.λ.] For a similar appeal to the thought of the judgment, cf. I 5:21, 6:13-16; and for the construction with an accusative, Ïὴν á¼ÏιÏάνειαν: cf. 1 Thessalonians 5:27, Mark 5:7 á½ÏÎºÎ¯Î¶Ï Ïε Ïὸν θεÏν.
κÏίνειν ζ. καὶ ν.] perhaps already a fixed formula in a baptismal creed, cf. Acts 10:42, Acts 10:1 P 4:5; here perhaps with the personal thought, âyou alive and me dead,â or âboth of us, whether alive or dead.â
á¼ÏιÏάνειαν] cf. I 6:14, Titus 2:13 note; Ïὴν βαÏλείαν, cf. 18 and 2 Thessalonians 1:5 Îµá¼°Ï Ïὸ καÏαξιÏθá¿Î½Î±Î¹ á½Î¼á¾¶Ï Ïá¿Ï βαÏÎ¹Î»ÎµÎ¯Î±Ï Ïοῦ θεοῦ. The kingdom which we may hope to share, 2:12.
2. Ïὸν λÏγον] absolutely, cf. 1 Thessalonians 1:6, Galatians 6:6; cf. supr. 2:9 Ïοῦ θεοῦ, 15 Ïá¿Ï�
á¼ÏίÏÏηθι] âinsta.â Vulg. stand forward, stand up to your hearers; cf. Jeremiah 46:14 = 26:14 LXX, á¼ÏίÏÏηθι καὶ á¼ÏοίμαÏον.
εá½ÎºÎ±Î¯ÏÏÏ�] semi-proverbial, âat all timesâ: both whether or no the moment seems fit to your hearers, âwelcome or not welcomeâ; cf. 3, 3:1 καιÏοὶ ÏαλεÏοί, Acts 24:25 καιÏὸν δὲ μεÏαλαβὼν μεÏακαλÎÏομαί Ïε: and âwhether or no it is convenient to youâ (cf. 1 Corinthians 16:12 á½ Ïαν εá½ÎºÎ±Î¹ÏήÏá¿, Acts 17:21), âin otio vel negotio,â âon duty or off duty,â âin the pulpit or out of it,â âtake or make your opportunity.â So Paul himself had preached á¼Î½ δεÏμÏÏηÏίῳ καὶ á¼Î½ Ïλοίῳ καὶ ÏαÏακειμÎÎ½Î·Ï ÏÏαÏÎÎ¶Î·Ï (Thdt.); cf. Sen. Ep. 121, âEt virtutes exhortabor et vitia converberabo; licet aliquis nimium immoderatumque in hac parte me judicet, non desistamâ (Wetstein).
á¼Î»ÎµÎ³Î¾Î¿Î½ (cf. 3:16) á¼ÏιÏίμηÏον (cf. 2 Corinthians 2:6) ÏαÏακάλεÏον (ibid. 8). St. Paulâs treatment of the offender at Corinth is a good illustration of this combination, 1 Corinthians 5:1-5, 2 Corinthians 2:5-11.
3. Ïá¿Ï á½Î³. διδαÏκ.] I 1:10 note, Titus 1:9, Titus 1:2:1; á¼ÏιÏÏÏÏÏÏÎ¿Ï Ïι, 3:6, suggests a confused crowd of teachers, each teaching different things, so becoming a burden too heavy for the mind to bear.
κνηθÏμενοι] âbeing pleased, having their ears tickled by each new teacherâ (ÏεÏÏÏμενοι, Thdt.): cf. Clem. Alex. Strom. i. c. 3, of the Sophists as teachers, κνήθονÏÎµÏ ÎºÎ±á½¶ γαÏγαλίζονÏÎµÏ Ïá½°Ï�de Saltat. ii. 266, Ïὸ ὠμοιον ÏεÏÎ¿Î½Î¸á½¼Ï Ïοá¿Ï Ïá½° ὦÏα ÏÏεÏá¿· κνÏμÎÎ½Î¿Î¹Ï (Harrison, P.E., p. 165); or âhaving itching ears, and desiring to get the itching checkedâ; âprurientes, â Vulg.; cf. Acts 17:21 Îµá¼°Ï Î¿á½Î´á½²Î½ á¼ÏεÏον εá½ÎºÎ±Î¯ÏÎ¿Ï Î½ á¼¥ λÎγειν Ïι ἢ�
4. Ïοὺ μÏÎ¸Î¿Ï ] I 1:4, 4:7, Titus 1:14. The article is half contemptuousâthose many myths on the knowledge of which they pride themselves (cf. Ïá¿Ï ÏιλοÏοÏίαÏ, Colossians 2:8), profane and old womanish as they are!
á¼ÎºÏÏαÏήÏονÏαι] perhaps passive, âwill be turned by their teachers,â but more probably middle: cf. I 1:6, 5:15.
5. νá¿Ïε] The word is probably suggested by the self-control of the athlete in training (7); cf. νá¿Ïε á½¡Ï Îεοῦ�ad Polyc. 2; here it implies free from excitement about novelties, self-controlled, vigilant. âOpposed to the morbid habit of mind which craves for fables rather than the naked truthâ (Hort on 1 P 1:13), cf. 1 Thessalonians 5:6-8, and Marcus Aureliusâ description of his fatherâs qualities, νá¿Ïον á¼Î½ Ïá¾¶Ïι καὶ βÎβαιον καὶ μηδαμοῦ�Comm. I. § 16. κακοÏάθηÏον, cf. 1:8, 2:3.
á¼Ïγον (cf. 2:15, I 3:1) εá½Î±Î³Î³ÎµÎ»Î¹ÏÏοῦ. Perhaps a special title; cf. Acts 21:8, Ephesians 4:11: âone who has to spread the knowledge of the gospel, a missionaryâ; but the thought of a missionary is not specially appropriate to Timothy, Ïὴν διακονίαν that follows is not official, and this phrase rather sums up the whole teaching of the Epistle than adds a new command. Hence the stress is on εá½Î±Î³Î³Îλιον do the work of one who has a Gospel, not myths and genealogies, to teach, who lays stress on âJesus Christ risen from the deadâ (2:8), and on the whole of my Gospel; Cf. 1:8, 10, 2:8, I 1:11. The command follows κακοÏάθηÏον, for which cf. 1:8 note, and Mark 8:35.
Ïὴν διακονίαν] thy task of service to the Church and its work, cf. 11, I 1:12.
ÏληÏοÏÏÏηÏον] âimple,â Vulg., fulfil, carry it out to the end; cf. 17, Luke 1:1.
6. ÏÏÎνδομαι] âdelibor,â Vulg.; âlibor,â Cypr.; cf. Philippians 2:17; ubi v. Lightfoot, and cf. Ign. Rom. c. 2, ÏλÎον μοι μὴ ÏαÏάÏÏηÏθε Ïοῦ ÏÏονδιÏθá¿Î½Î±Î¹ Îεῷ, á½¡Ï á¼Ïι Î¸Ï ÏιαÏÏήÏιον á¼ÏοιμÏν á¼ÏÏιν. The metaphor rests on the Jewish belief in the sacrificial value of a martyrâs death; cf. Charles on Revelation 6:8. In the similar metaphor as used by Seneca and Thrasea, Tac. Ann. xv. 64 (âlibare se liquorem illum Jovi liberatoriâ), xvi. 35, the comparison seems to be between death and the close of a feast at which a libation was poured to ÎÎµá½ºÏ ÏÏÏήÏ. Hence there the active is used; here ÏÏÎνδομαι is probably passive. His whole life has been a sacrifice: now the libation is ready to be poured upon it.
á¼Î½Î±Î»ÏÏεÏÏ] cf. Philippians 1:23; Clem. Rom. 1:44. Philo, in Flaccum, 21, p. 544 M, Ïὴν á¼Îº Ïοῦ Î²Î¯Î¿Ï ÏÎµÎ»ÎµÏ Ïαίαν�Epigr. Gr. 340. 7, á¼Ï θεοὺÏ�I.G.S. 17942 καὶ Ïá¿¶Ï Î¼Î¿Î¹ βεβίÏÏαι καὶ Ïá¿¶Ï�Nägeli, p. 34). The metaphor is either from a sailor loosing from his moorings or a soldier striking his tent: the next words (Ïὸν�
7. The stress is mainly on the perfect tenses: âmy fight is over, my task ended.â Cf. Verg. Ãn. 4. 653-55,
âVixi et quem cursum dederat fortuna pereli,
Et nunc magna mei sub terras ibit imago,â
but secondarily on his own achievement, âI chose the right contest, I have kept on running, I have kept faith.â There is here a true pride in true achievement, in the power given by Christ. Cf. John 17:4, 1 Corinthians 15:10: stressed here in order to encourage Timothy. οὠμεγαληγοÏῶν�
Ïὸν�] cf. I 4:10, 6:12. The metaphor may be from the arena; cf. Philo, Leg. Alleg. ii. 26, p. 86 M, of the fight of the soul against pleasure, κάλλιÏÏον�Syll. 21410 á¼Î¸Î·Î½Î±á¿Î¿Î¹ καὶ ÎακεδαιμÏνιοι . . . ÏÎ¿Î»Î»Î¿á½ºÏ ÎºÎ±á½¶ καλοὺÏ�M.M. s.v.).
Ïὸν δÏÏμον ÏεÏÎλεκα] cf. Acts 20:24, 1 Corinthians 9:24, Philippians 3:14. The metaphor is expanded in full details in Clem. Alex. Quis dives salvetur, c. 3. Christ has gone before as the ÏÏÏδÏομοÏ, Hebrews 6:20.
Ïὴν ÏίÏÏιν ÏεÏήÏηκα] perhaps, âI have carefully guarded the faith,â cf. I 6:14, Ephesians 4:5; or âI have kept faith with my master,â âI have been true to my promisesâ: cf. Joseph. B.J. vi. § 345, καÏαÏÏ Î³Î¿á¿¦Ïι ÏίÏÏÎµÎ¹Ï á¼ÏήÏηÏα: Polyb. l0. 37, Ïὴν ÏÏá½¸Ï á¿¬ÏÎ¼Î±Î¯Î¿Ï Ï ÏηÏεá¿Î½ ÏίÏÏιν (with other instances in Wetstein and Dibelius).
8. á¼ÏÏκειÏαι] is stored away safely; cf. Colossians 1:5 and OGIS.. 383:189 οἷÏ�s.v.
Ïá¿Ï δικαιοÏÏνηÏ] the crown which belongs to, which is won by righteousness; perhaps also the crown which consists in perfect eternal righteousness; cf. Job 33:26�Revelation 2:10, Revelation 2:1 P 5:4, James 1:12, all probably based upon some unwritten saying of the Lord (cf. Resch, Agrapha, p. 252). Cf. Wisd 4:2, of virtue, á¼Î½ Ïá¿· αἰῶνι ÏÏεÏανηÏοÏοῦÏα ÏομÏεÏει, Ïὸν Ïῶν�
á¼ÏοδÏÏει] corresponding to�Romans 2:6 á½Ï�Hebrews 12:11 Ïá¾¶Ïα Ïαιδεία . . . καÏÏὸν εἰÏηνικὸν Ïοá¿Ï διʼ αá½Ïá¿Ï Î³ÎµÎ³Ï Î¼Î½Î±ÏμÎνοιÏ�ad Polyc. 6, Ïá½° δεÏÏÏιÏα á½Î¼á¿¶Î½ Ïá½° á¼Ïγα á½Î¼á¿¶Î½. ἵνα Ïá½° á¼ÎºÎºÎµÏÏα á½Î¼á¿¶Î½ á¼Î¾Î¹Î± κομίÏηÏθε: 2 John 1:8.
οὠμÏνον δὲ á¼Î¼Î¿Î¯] added not only to encourage Timothy, but perhaps also to emphasize the blessing in store. We shall be with many others there; cf. 1 Thessalonians 4:17 Ïὺν αá½Ïοá¿Ï . . . Ïὺν ÎºÏ Ïίῳ.
á½ Î´Î¯ÎºÎ±Î¹Î¿Ï ÎºÏιÏήÏ] cf. Romans 2:5, Romans 2:6. Here perhaps with intentional contrast to the unjust tribunal at Rome, I 6:15 note and 1 P 2:23.
Ïοá¿Ï ἠγαÏηκÏÏι] cf. James 1:12 á½Î½ á¼ÏηγγείλαÏο Ïοá¿Ï�1 Timothy 6:17 ἠλÏικÎναι. For this aspect of the Christian life, cf. Titus 2:13, 1 Corinthians 1:7, and 4 Esdr 7:98â
âThey shall rejoice with boldness,
be confident without confusion,
be glad without fear:
for they are hastening to behold the face of him
whom in life they served and from whom they are
destined to receive their reward in gloryâ (Box).
It is suggestive, but scarcely suitable to the context, to combine with this the thought of love for the first Appearing, or love for the many manifestations of Christ to the believerâs heart (Chrys.).
9-18. Appeal to Timothy to join him quickly, and assurance of Godâs protection.
Paraphrase. Make every effort to come speedily; I am very lonely; Demas deserted me; his heart was set not on the appearing of the Lord, but on what this present world can offer, and he went off to Thessalonica; Crescens is gone to Galatia, Titus to Dalmatia. Luke is with me, but he is single-handed. Pick up Mark on your journey and bring him with yourself, for he is most usefulâalways ready for any service. As for Tychicus, I am sending him to Ephesus. The cloak which I left behind in the Troad with Carpus, bring with you when you come, also my papers, but above all I want the rolls. Alexander, the worker in bronze, showed me much ill-will and did me much harm: I leave him to the Lordâs judgment, who will give every man his due reward. But I advise you, too, to be on your guard against him, for he bitterly opposed all that we said. At the first hearing of my case no one appeared to support me; nay, every one deserted me: may it not be laid to their charge. But the Lord stood by my side, and inspired me with strength, that by my mouth the proclamation of the Gospel might be fully made, and all the Gentiles might hear it. Aye, and I was delivered from the very jaws of the lion. The Lord will deliver me again from every harmful deed, and will carry me safe into His Kingdom, that Kingdom of His in the heavens. To Him be all glory, age after age. Amen.
This paragraph is partly an appeal to Timothy, partly an encouragement to him by the stress laid on the Lordâs protection of the writer (17, 18). In the latter part the language is perhaps coloured by that of the Lordâs Prayer (cf. Chase, The Lordâs Prayer in the Early Church, Texts and Studies, i. 3, pp. 119-22); and throughout there is much similarity with that of the 22nd Psalm:
Cf. Psalms 22:1 á¼Î³ÎºÎ±ÏÎλιÏεÏ, with 10 and 16.
Cf. Psalms 22:5 á¼ÏÏÏÏ, 9 á¿¥Ï ÏάÏÎ¸Ï 21 ῥῦÏαι, with 17, 18.
Cf. Psalms 22:12 οá½Îº á¼ÏÏιν ὠβοηθῶν, with 16.
Cf. Psalms 22:14, Psalms 22:22 Ïá¿¶ÏÏν με á¼Îº ÏÏÏμαÏÎ¿Ï Î»ÎονÏοÏ, with 17.
Cf. Psalms 22:17 ÏονηÏÎµÏ Î¿Î¼ÎνÏν, with 18.
Cf. Psalms 22:6, Psalms 22:22 á¼ÏÏθηÏαν. Ïá¿¶Ïον, with 18.
Cf. Psalms 22:24 δοξάÏαÏε αá½ÏÏν, with 18.
Cf. Psalms 22:28 Ïá¾¶Ïαι αἱ ÏαÏÏιαὶ Ïῶν á¼Î¸Î½á¿¶Î½, with 17.
Cf. Psalms 22:29 Ïοῦ ÎºÏ ÏÎ¯Î¿Ï á¼¡ βαÏιλεία, with 18.
Had St. Paul, like his Master, been saying this Psalm in the hour of desertion?
For the interpretation on the assumption that these verses incorporate earlier notes from St. Paul to Timothy, cf. Introduction, p. xxxii.
10. ÎÎ·Î¼á¾¶Ï (probably a shortened form of Demetrius; it appears also as a womanâs name, Pap. Oxyr. iii. 506), Colossians 4:14 (ubi v. Lightfoot, who suggests that he was a native of Thessalonica), Philemon 1:24. In the Acta Pauli et TheclÅ, Song of Solomon 1:4, Song of Solomon 1:12, Song of Solomon 1:14, Song of Solomon 1:16, he appears as a jealous and treacherous companion of St. Paul; in Epiphan. HÅr. Lev_6, as an apostate. If he could be identified with the Demetrius of 3 John 1:12 the opposite was the case, and he, like Mark, returned to true loyalty (cf. J. Th. St., April 1904, pp. 362-66, 527, 528).
á¼Î³Î±ÏήÏαÏ] perhaps with intentional contrast to ἠγαÏηκÏÏι 8, and so Ïὸν νῦν αἰῶνα to Ïὴν á¼ÏιÏάνειαν. The suggestion is that his courage failed; cf. Polyc. ad Phil. 9, of Paul and other martyrs, Î¿á½ Î³á½°Ï Ïὸν νῦν ἠγάÏηÏαν αἰῶνα�
ÎÏήÏÎºÎ·Ï (a Latin name; cf. Tac. Hist. i. 76 of a freedman of Nero, Ann. xv. 11 of a centurion), not mentioned elsewhere in N.T. By later tradition bishop of Chalcedon in Gaul (Chronicon Pasch. 2121), and founder of the Churches of Vienne and Mayence (Acta Sanctorum, June 27; Menologion, May 30).
ÎαλαÏίαν] i.e. either Galatia, as always in St. Paul, or possibly Gaul; so × C, Îαλλίαν, cf. Introd., p. xxxvii; cf. Monum. Ancyr. vi. 20, xvi. 1, á¼Î¾ á¼¹ÏÏÎ±Î½Î¯Î±Ï ÎºÎ±á½¶ ÎαλαÏÎ¯Î±Ï ÎºÎ±á½¶ ÏαÏá½° ÎαλμαÏῶν, and this was the current Greek name for Gaul in the 1st and 2nd centuries a.d. There is a similar ambiguity in 1 Mac 8:2. Theod.-Mops. interprets it of Gaul, Ïá½°Ï Î½á¿¦Î½ ÎºÎ±Î»Î¿Ï Î¼ÎÎ½Î±Ï ÎαλλίαÏ· οá½ÏÏÏ Î³á½°Ï Î±á½Ïá½°Ï ÏάνÏÎµÏ á¼ÎºÎ¬Î»Î¿Ï ν οἱ Ïαλαιοί, and he appeals to Josephusâ history of the Jews (? de Bell. Jud. ii. 16, v. Sweteâs note). Theodoret is even strongerâÎ¤á½°Ï ÎÎ±Î»Î»Î¯Î±Ï Î¿á½ÏÏÏ á¼ÎºÎ¬Î»ÎµÏεν· οá½ÏÏ Î³á½°Ï á¼ÎºÎ±Î»Î¿á¿¦Î½Ïο Ïάλαι· οá½ÏÏ Î´á½² καὶ νῦν αá½Ïá½°Ï á½Î½Î¿Î¼Î¬Î¶Î¿Ï Ïιν οἱ Ïá¿Ï á¼Î¾Ï ÏÎ±Î¹Î´ÎµÎ¯Î±Ï Î¼ÎµÏειληÏÏÏεÏ. For the usage: v. Lightfoot, Galatians, Php_3 note and 31; Encycl. B., s.v. ii. 1616. If this interpretation is right, it is an indication of St. Paulâs interest in Churches west of Rome, and would support the theory that he went to Spain (Zahn, Einl., p. 415).
ÎαλμαÏίαν (or possibly ÎελμαÏίαν, Deissmann, B.S., p. 182), the southern part of Illyricum, cf. Romans 15:19.
μÏνοÏ] perhaps suggesting Lukeâs feeling of loneliness and need of some helpers. It has been inferred from this that Luke was the amanuensis who wrote this letter.
11. ÎάÏκον] Acts 12:25, Acts 15:37, Colossians 4:10, Philemon 1:24; for the details of his life, cf. Swete, St. Mark, Introd. i.
á¼Î½Î±Î»Î±Î²Ïν] Acts 20:13, Acts 20:14. εá½ÏÏηÏÏοÏ, cf. 2:21, Philemon 1:11. Îµá¼°Ï Î´Î¹Î±ÎºÎ¿Î½Î¯Î±Î½, either for personal service in prison, or for missions to the city, or for help in worship. Mark had proved his capacity as á½ÏηÏÎÏηÏ, Acts 13:5; as ÏÏ Î½ÎµÏÎ³á½¸Ï Îµá¼°Ï Ïὴν βαÏιλείαν, Colossians 4:11; as a comforter in trouble (ibid.); and, like Onesimus, though once á¼ÏÏηÏÏοÏ, had become εá½ÏÏηÏÏÎ¿Ï again.
12. Î¤Ï ÏικÏν] of Asia (Acts 20:4) the companion of the first imprisonment, sent with Ephesians and Colossians, Ephesians 6:21, Colossians 4:7, and by later tradition bishop of Colophonia or of Chalcedon (Menologion, Dec. 9). This statement would have come more naturally after 10: perhaps the writer had forgotten it for a moment and now adds it, cf. 1 Corinthians 1:16; or it may imply that Tychicus is being sent to take Timothyâs place at Ephesus, cf. Titus 3:12.
13. ÏαιλÏνην (Latin pÅnula, but it is uncertain which language borrowed from the other): either (1) a warm cloak for travelling or winter wear (cf. 21), such as was used by the lower classes at this time, though the use of it was allowed to senators by Alexander Severus; cf. Ãlius Lampridius, âpænulis intra urbem frigoris causa ut senes uterentur permisit, cum id vestimenti genus semper itinerarium aut pluviæ fuissetâ (Wetstein). It is found either in this form or in the diminutive ÏαινÏλιον in the Papyri (Pap. Oxyr. vi. 933 sq. and other instances in Dibelius). The form ÏαινÏλιον was used later for the chasuble in the Greek Church, but there is nothing in the context here to suggest such an allusion. Farrar compares the story of Tyndale in prison writing to beg for a woollen shirt and his Hebrew Bible, Grammar, and Dictionary; cf. Pap. Oxyr. xii. 1583, Îενοῦ ÏαÏá½° ἸÏίδÏÏον ÏάÏιν Ïοῦ [Ïαιν] ÏÎ»Î¿Ï ÎºÎ±á½¶ï¿½Expositor, April 1918: or (2) a woollen wrap for carrying books safely: Chrysostom suggests this as an alternative, and it is adopted by Birt, Das Antike Buchwesen, p. 65; Milligan, N.T. Documents, p. 20; Latham, The Risen Master, p. 463 note. The context suggests this, though the use is not found elsewhere except in comments on the verse and in the Lexica which may draw inferences from it; cf. Dict. Christ. Antiq. s.v.
Ïá½° βιβλία] papyrus letters, possibly copies of his own correspondence.
μεμβÏάναÏ] probably rolls of the O.T. (so Thd. Thdt. Milligan, u.s.; Kenyon, Our Bible and the Ancient MSS, p. 94); or possibly official copies of the Lordâs words or early narratives of His life; cf. 1 Mac 12:9 ÏαÏάκληÏιν á¼ÏονÏÎµÏ Ïá½° βιβλία Ïá½° ἠγια (Thom. Aquin.).
14. Nothing is known of this event or of Alexander, but cf. I 1:20. The context would suggest that it happened either at Troas, to which his mind has just gone back, or at Rome at the same time as 16.
á¼Î½ÎµÎ´ÎµÎ¯Î¾Î±Ïο] cf. Genesis 50:15 ÏάνÏα Ïá½° κακὰ á¼ á¼Î½ÎµÎ´ÎµÎ¹Î¾Î¬Î¼ÎµÎ¸Î± αá½Ïá¿·, Dan 3:44, Daniel 3:2 Mac 13:9.
á¼ÏοδÏÏει] perhaps with conscious contrast to 8: cf. Proverbs 24:12, Ps 62:13 Ïὺ�Romans 2:6, Romans 12:19, and contrast 1 K 2:8, 9. For the reading, v. Introd., p xxxviii.
15. Ïοá¿Ï ἡμεÏÎÏÎ¿Î¹Ï Î»ÏγοιÏ] possibly âour argumentsâ with reference to some part of the trial at Rome; or more likely âour words,â âour preachingâ: this opposition might be an element in the βλαÏÏημεá¿Î½ of I 1:20. This suits better ἡμεÏÎÏÎ¿Î¹Ï (not á¼Î¼Î¿á¿Ï), cf. Titus 3:14; and for the plural, cf. 1:13, I 4:6, 6:3.
16. Ïá¿ ÏÏÏÏá¿ï¿½.] 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 Acts 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.
ÏαÏεγÎνεÏο] as advocate or friend to bear testimony for him. ÏάνÏεÏ, cf. 1:15, all who at Rome might have come forward to support his case.
μὴ αá½Ïοá¿Ï λογιÏθείη] cf. Luke 23:34, Acts 7:60 (either of which scenes may be before St. Paulâs mind as he writes these words), 1 Corinthians 13:5 ἡ�
17. á¼Î½ÎµÎ´Ï νάμÏÏε] cf. I 1:12 note; ἵνα . . . á¼Î¸Î½Î·, that the Lordâs prophecy might be fulfilled (Îµá¼°Ï ÏάνÏα Ïá½° á¼Î¸Î½Î· δεῠÏÏá¿¶Ïον κηÏÏ Ïθá¿Î½Î±Î¹ Ïὸ εá½Î±Î³Î³Îλιον, Mark 13:10), and my task completed (Acts 9:15). The time of the fulfilment will depend on the interpretation of 16. It will be either (a) that all the Gentiles who were present at Rome at the time of the present trial might hear his proclamation of the Gospel in his defence; or more probably (b) that after my acquittal at my first trial I might complete my task and all the Gentilesâwest of Rome as well as east, cf. Romans 15:20âmight hear. This would support the belief that he went to Spain.
á¼Îº ÏÏÏμαÏÎ¿Ï Î»ÎονÏοÏ] a proverb for extreme danger, probably consciously borrowed from Psa_22 (cf. Psalms 7:2, Psalms 35:17, Ecclus 51:3, Esth 14:13 (LXX), Pss.-Sol 13:3 θηÏία á¼ÏεδÏάμοÏαν αá½Ïοá¿Ï ÏονηÏά· á¼Î½ Ïοá¿Ï á½Î´Î¿á¿¦Ïιν αá½Ïῶν á¼ÏίλλοÏαν ÏάÏÎºÎ±Ï Î±á½Ïῶν, καὶ á¼Î½ Ïαá¿Ï μÏÎ»Î±Î¹Ï á¼Î¸Î»Ïν á½ÏÏá¾¶ αá½Ïῶν· καὶ á¼Îº ÏοÏÏÏν á¼ÏάνÏÏν á¼ÏÏÏÏαÏο á¼¡Î¼á¾¶Ï ÎºÏÏιοÏ): hence there is no need to attempt to identify the lionâwhether with Nero (so Chrys., cf. Proverbs 19:12 βαÏιλÎÏÏ�Ant. xviii. 6. 10, ÏÎθνηκεν ὠλÎÏν of Tiberius) or with Satan (1 P 5:8).
18. á¿¥ÏÏεÏαι] in the future as He had done in the past, 3:11.�ÏονηÏοῦ, not âfrom any wrong-doing, any failure of courageâ (as in Deuteronomy 23:9, Job 1:8, Test. XII. Patr., Daniel 6:8;�but âfrom any harmful attack,â âfrom anything that may harm me,â whether coming from ÏονηÏοὶ á¼Î½Î¸ÏÏÏοι, 3:13, or from á½ ÏονηÏÏÏ. The phrase is perhaps based on the Lordâs Prayer, ῥῦÏαι ἡμᾶÏ�Sayings of the Jewish Fathers, p. 142.
Ïὴν á¼ÏÎ¿Ï Ïάνιον] âregnum Neroniano meliusâ (Bengel); but the contrast is rather with the present kingdom on earth, Colossians 1:13 âthat kingdom whose real seat is in the heavens,â cf. 1. á¾§ ἡ δÏξα, so 4 Mac 18:24; cf. Charles, Revelation, 1:6.
19. Î ÏίÏκαν καὶ á¼ÎºÏλαν] Acts 18:2, Acts 18:18, Romans 16:3, 1 Corinthians 16:19: very probably freed members of the gens Acilia at Rome; v. S.-H. on Romans 16:3.
Ïὸν á½Î½Î·ÏιÏ. οἶκον] cf. 1:16-18.
20. á¼ÏαÏÏοÏ] probably the same as in Romans 16:23, and perhaps also as in Acts 19:22.
ΤÏÏÏιμον] Acts 20:4, Acts 21:29. These facts would naturally have been mentioned in 10 or 13: they are perhaps added here to explain why no greeting is sent to or by them.
21. ÏÏὸ ÏειμῶνοÏ] as quickly as possible: before winter sets in which will make travelling dangerous for you, and when I shall specially need your presenceâand (perhaps) the warm cloak.
These are members of the Roman Church, not companions of St. Paul, cf. 10, 11, and probably not of sufficient standing in the city to have appeared in court in support of him (cf. 16). Linus is probably the bishop of Rome (Iren. HÅr. iii. 3). Of Eubulus nothing is known. For an examination of the untrustworthy legends which have grown up round the names of Pudens and Claudia, cf. Lightfoot, Clement of Rome, i. pp. 76-79; Edmundson, The Church in Rome, note C.
22. Probably an autograph blessing, cf. 2 Thessalonians 3:17; and indeed the whole paragraph, 9-22, so full of human personal feeling, may well have been written with his own hand.
μεθʼ á½Î¼á¿¶Î½] so I 6:21, Titus 3:15; v. Introd., p. xxxiii. Thdt., who read μεθʼ ἡμῶν, ends his comment with the prayer, âAnd may it be our lot, too, to gain that grace through the intercessions of him who wrote and him who received this letter; and may we see them in their everlasting habitations, not from afar, as the rich man saw Lazarus, but dwelling side by side with them and enrolled under their leadership.â
Nägeli Das Wortschatz des Apostelâs Paulus, von T. Nägeli, 1905.
M.M. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914-
OGIS. Orientis GrÅci Inscriptiones SelectÅ, ed. W. Dittenberger, 1903-1905.
Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898-
J. Th. St. The Journal of Theological Studies, London, 1910-
Zahn, Einleitung in das Neue Testament, von Theodor Zahn, 1897-1899.
S.-H. The Epistle to the Romans, by Sanday and Headlam, in the I.C.C.
Lock, W. (1924). A critical and exegetical commentary on the Pastoral epistles (I & II Timothy and Titus) (111). Edinburgh: T. & T. Clark.