Bible Commentaries
2 Timothy 4

Verses 1-2

In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: 2 Timothy 4:1

Once more Paul charges Timothy, and this charge seems to be the most serious one of all. He actually charges Timothy by God and Christ, the Judge of all the whole earth and by the coming or appearing of the Lord. There seems to be more here than meets the eye with all the serious charges Paul is giving his young helper (cf. 1 Timothy 1:18; 5:21; 6:13; & 2 Timothy 4:1). The remarkable Apostle Paul, who for some thirty years has conducted a vast and important ministry to the Gentiles, is about to pass from the scene. Wuest says here that Timothy is "…the one upon whose shoulders he is now placing the responsibility for the care of all the churches and the leadership in maintaining the Faith once for all delivered to the saints…"^(F1) The weighty mantle of Paul is about to fall upon young Timothy.

The word the apostle uses here for "charge" is diamarturomai. In the pagan Greek culture it was the term used to call both gods and men to witness.^{zao) has changed its meaning in the years since the Authorized Version was translated. Today it means 'fast, swift.' Then it meant 'alive.'" (Wuest, p.153).">(F2)} Stott says of this important word that it has legal connections and can mean to "'testify under oath' in a court of law or to 'adjure' a witness to do so."^(F3) Since this Greek word has a connection with testimony, Coffman adds that "It may be called the last will and testament of the great apostle to the Gentiles."^(F4) We have mentioned before how Jewish apostles and disciples handed the gospel to the Gentiles. Timothy, who was half-Jewish appears to be the last link in this divine chain of distribution.

We note that Timothy is charged by the appearing of Jesus (Gk. epiphaneia). In the ancient world this term was used for the intervention of the gods. It was especially used for the accession of the Roman emperor to his throne.^(F5) We can understand here how it is a reference to the coming of Jesus in his kingdom and his accession to the throne of all the ages.

The expression "of God and of Christ Jesus" helps us understand the full deity of the Lord Christ as we see in other places (cf. Matthew 25:31ff; Acts 10:42; 17:31; Romans 2:16; 1 Peter 4:5). Wuest makes a note here that "the translation should read, 'our God, even Christ Jesus.'"^(F6)

Paul charges Timothy, "Preach the Word; be prepared in season and out of season; correct, rebuke and encourage – with great patience and careful instruction" (4:2). Here is an important three word challenge to all ministers – "preach the word." It means simply "proclaim the gospel as well as the whole word of God." The preaching of the word might be the noblest task on earth. The evangelist Billy Graham was a good friend of US President Lyndon Johnson. It is said that at the latter's election he asked the evangelist if he would like some position in the new administration. Dr. Graham answered without a moment's hesitation, "Sir, I believe that Jesus Christ has called me to preach his gospel. To me that is the highest calling any man could have on earth."^(F7)

The preacher must be prepared (epistemi) to do his ministry at all times, whether "in season" or "out of season." This Greek term for "be prepared" conveys the idea of being instant or standing by. It also has the idea of being alert and urgent.^(F8) The minister of God should also correct, rebuke and encourage. This gets us into the unpleasant area of church discipline. In our "seeker-friendly" churches today we have all but backed away from this, lest people turn from us and find fellowship somewhere else. This is a sad situation and does not do much for the moral condition of the churches and communities as well. The theologian and philosopher Francis Schaeffer has said of this situation, "First we may say that there is a time, and ours is such a time, when a negative message is needed before anything positive can begin."^(F9)

Of course, when we correct and rebuke we should also be ready to encourage (parakaleo). This Greek word conveys the idea of exhorting, begging and urging people to turn away from their wrong.^(F10) So, along with rebuke must always go love and encouragement. Perhaps these little lines sum it all up:

Lord, help us in love
To rebuke and exhort
Always remembering
That the time is short.

So Christian preachers must preach the word wherever they go. St. Francis of Assisi once said, "Unlessyou preach everywhere you go, there's no use togo anywhere to preach." God's people are to preach in season and out of season. They are to be persistent and urge their word on all hearers. But they must sometimes get tough with people, even rebuking them when necessary. "It was Alcibiades, the brilliant but spoiled darling of Athens, who used to say to Socrates: 'Socrates, I hate you, because every time I meet you, you make me see what I am.'"^(F11)

Verses 3-4

MORE ABOUT SOUND OR HEALTHY DOCTRINE

For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. 2 Timothy 4:3

The apostle tells us that the time will come when people will not endure sound or healthy Bible teaching. Once again, as we have seen several places in the Pastorals, we come across the subject of "sound doctrine." The Greek word is (hugiaino), and it conveys the idea of "healthy" or "wholesome" doctrine.^(F12) In fact, this word is used for "healthy" and "health-giving" throughout the Pastoral Epistles.^(F13) Since Doctor Luke was in close company with the apostle while he was in prison, and since Paul might have dictated these letters to him, we wonder if the good doctor may have had something to do with the use of this word.

We have surely come to a time today when people, including many Christians, have forsaken healthy doctrine. Some of our popular church doctrines are now based on greed (the sanctified kind of course). Yet, the Bible says of greed, "…It takes away the life of its owners" (Proverbs 1:19 NKJ). This sounds a bit unhealthy doesn't it?

Also, many people in the US are trying to "keep up with the Joneses." That means that they are supposed to envy the Jones family next door and do their best to get a better house, car and job than the Joneses have. Unfortunately, the Bible speaks in disparaging tones concerning such endeavors. In Proverbs 14:30, the Bible simply states that, "… envy rots the bones." In some strange way, when we envy other people, it destroys our physical makeup and causes us to be sick.

There are a lot of other unhealthy things we do. Sometimes we are deceitful. Deceitfulness is a very sophisticated form of lying. By using deceit we can let other people believe a lie without actually telling them one. We seem at first to get away with this tricky business. However, the Bible says in 1 Peter 3:10, "For, 'Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.'" Thus, we see that there is something about deceit that will eventually kill us. Perhaps it raises our blood pressure and gives us ulcers and other ailments.

Then, there is the whole business of adultery, fornication and other sexual sins. Our society is crazed with the subject of sex. It is an amazing paradox that some who are involved in the pursuit of illicit sex are "health nuts" in other areas of their lives. The Bible says that adultery and fornication will ruin our health and even kill us. Our actions may also cause other innocent people to die, as we see in the case of King David's adultery with Bathsheba. Illicit sex can kill. In Proverbs 7:27, the author speaks of the loose woman in these words: "Her house is a highway to the grave, leading down to the chambers of death."

Modern developments have clearly illustrated the unhealthiness of illicit sex. Figures in 2013 show that more than 35 million people worldwide are now living with HIV/AIDS.^(F14) Much of this plague has been the result of illicit sex. We are told that AIDS reduces the average life expectancy by 50 percent, and that active homosexuals who are twenty years old are finding it difficult to live to age forty. The Bible assures us that illicit sex is unhealthy and we now have millions of statistics to prove it.

The way of sin and rebellion is and has always been an unhealthy and hazardous business. In Proverbs 13:21, we see that "Trouble pursues the sinner…" The Apostle Paul speaks even more clearly. He says that "There will be trouble and distress for every human being who does evil…" (Romans 2:9). Or, as the Prophet Ezekiel states, "…The one who sins is the one who will die" (Ezekiel 18:4).

Stedman says of the group Paul has reference to that they have "itching ear disease." With such a strange disease, they gather around them teachers who will scratch where they itch. The result is that they are led into myths.^(F15) Paul Kretzmann, professor at Concordia College says, "People do not care for wholesome doctrine, for the sound teaching of the word of God, they are impatient with the 'old-time religion.' The doctrine of the vicarious satisfaction through the blood of Jesus Christ is called 'blood theology,' faithful admonitions and warnings are denounced as antiquated pietism."^(F16)

These people heap up false teachers around them. We may wonder why there are so many false teachers to every true one. Also, we may wonder why so many false doctrines spread quickly and why false doctrine is always so popular and in such demand. Mark Twain once said, "A lie can go around the world while truth is lacing up her boots."

Paul says, "They will turn their ears away from the truth and turn aside to myths" (4:4). We are now living in a day when this scripture has come to pass. Our postmodern philosophers have assured us that there is no universal standard of truth. They say that all truth is relative and ever-changing. Unfortunately, their idea of truth does not correspond with everyday reality. Now after a half-century of trying out all their new "truths" we are finding that they do not work. The horrible cost of all these new ideas is showing up everywhere in our society. It is becoming a "train-wreck."

Unfortunately, many in the church are clinging to these new ideas. The Greek word used here is muthos or fable. It refers to fiction rather than to fact.^(F17) We have talked earlier about all the myths we are believing in the church today. This is such an important subject that we need to say more about it. Let us look at a few more modern myths. The pagan myth of reincarnation has seeped into the church. Please be advised that it is impossible to believe in the resurrection and reincarnation together. This doctrine is very attractive and it says, "If at first you don't succeed, die, die again!"^(F18) It is utter nonsense and the Bible warns against it as we see in Hebrews 9:27-28.

One more myth is that science can solve all our problems. Another one is that the homosexual lifestyle is good and commendable.^(F19) Today, we have governments falling all over themselves to make all sorts of homosexuality legal. The Bible condemns it in no uncertain terms (Romans 1:24-27) and it does not work in the real world. Yet one last myth in our modern and postmodern world is that psychology can help us become happy and well-adjusted persons. We have now even joined together pagan and depraved Freudian psychology with pastoral ministry.

Today we put the emphasis upon what we think, not on what the word of God says. The Christian philosopher and researcher Nancy Pearcey describes our situation exactly, "The very meaning of the word true has been distorted. It no longer means that a statement matches what really exists in the world but only that it matches my inner experience."^(F20) When we put all these new ideas to work in the real world we will find that they crash and burn. Norman Geisler and Frank Turek describe this so aptly saying, "That's what happens when a beautiful theory meets a brutal gang of facts."^(F21)

There are some things that are true eternally, regardless of what the postmodern philosophers tell us. I like the story that Lloyd C. Douglas, author of The Robe relates to us. It is the story of an old retired music teacher living in a boarding house. He would often tap his tuning fork on the side of his wheelchair and say, "That's middle C! It was middle C yesterday; it will be middle C tomorrow; it will be middle C a thousand years from now. The tenor upstairs sings flat, the piano across the hall is out of tune, but, my friend, that is middle C!"^(F22)

Verse 5

KEEPING ONE'S HEAD

But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry. 2 Timothy 4:5

Paul advises Timothy and all of us as well to keep our heads, and this is not so easy a task in this age of mythology and make-believe. The actual Greek word here is nepoho. Literally, it means to be sober but figuratively it pictures freedom from every kind of mental and spiritual drunkenness. It also has the meaning of being well-balanced and self-controlled.^(F23)

Timothy is never to get the idea that the ministry is easy. He is to continually do the work of an evangelist. This is the Greek term euangelion and it has the meaning of being an evangelist or sharing the gospel. Wuest says that the idea is to let one's work be of an evangelistic character, rather than one having to go from place-to-place evangelizing.^(F24)

Timothy is also to discharge all his duties. The Greek word used for discharge is plerophoreo, and it has the meaning "to cause a thing be shown to the full, to carry through to the end, to fully perform."^(F25) The apostle knew the vast work of Gentile salvation was very important and would take all the effort young Timothy could muster.

Verses 6-8

FINISHING THE RACE

For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith. 2 Timothy 4:6-7

Paul knew his departure was near and he was ready. The pictures here are very graphic and the apostle says he is about to be poured out like a drink offering. No doubt, Paul is referring to the drink offering that was often presented by the Israelites (cf. Genesis 35:14; Exodus 29:40-41; Leviticus 23:13; Numbers 15:1-10). However, the Romans also made a drink offering at the end of every meal as they poured out a cup of wine to the gods.^(F26) This is such a vivid picture because, for a Roman citizen like Paul, the manner of execution was by beheading and not by crucifixion.^(F27)

This section continues to be very descriptive. The apostle speaks of his departure. The Greek word is analuo, and in military talk it meant taking down one's tent or it spoke of an army departing. In nautical language it meant hoisting up the anchor and sailing away.^(F28)

Paul once more returns to the idiom of the battle or of the race. He says "I have fought the good fight, I have finished the race." Once more, the term is agōnizomai, and it is a favorite word with Paul (cf. 1 Corinthians 9:25; Colossians 1:29; & Philippians 1:30). The word can be used either for a fight or for an athletic contest.^(F29) It seems that the picture of an athletic contest looms large here, particularly the picture of the important Marathon.

Barclay describes the origin of the great Marathon race, which was world-famous:

The Battle of Marathon was one of the decisive battles of the world. In it, the Greeks met the Persians; and, if the Persians had conquered, the glory that was Greece would never have flowered upon the world. Against fearful odds, the Greeks won the victory; and, after the battle, a Greek soldier ran all the way, day and night, to Athens with the news. He ran straight to the magistrates. "Rejoice," he gasped, "we have conquered" – and, even as he delivered his message, he fell down dead. He had completed his course and done his work, and there is no finer way for an individual to die.^(F30)

"Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day – and not only to me, but also to all who have longed for his appearing" (4:8). Paul was about to finish his race in victory. He had delivered the true faith to the Gentile world. Now he was about to be offered up. Yet, he knew that the victor's crown was due him. In the New Testament there are two Greek words for crown, the royal crown and the victor's crown or stephanos. Here he is speaking of the victor's crown. Long before, Paul had witnessed the victory of a man by this same name (Acts 6:8). Stephen (Stephanos) had died while Paul was a witness to his martyrdom. No doubt, this picture had remained embedded in the apostle's mind.^(F31)

The great apostle had suffered much for Christ. Now he was about to depart and be with the Lord. He had earlier said in Philippians 1:23-24, "I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body." This inner struggle would now come to an end.

We note that the crown is not just reserved for Paul. It is available for all those who have won the Christian race and who have kept the faith. Unlike the laurel given to the runners in ancient times, this will be an imperishable crown of righteousness (1 Corinthians 9:25).

Verses 9-13

SOME PERSONAL REMARKS

Do your best to come to me quickly, for Demas, because he loved this world, has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia. 2 Timothy 4:9-10

Here the apostle is longing to see his son in the faith, Timothy, for one last time. There appears to be an urgency in Paul's voice. He requests that Timothy come to him shortly. We see in verse 21 that he means before the winter season sets in. Because of the frequent winter storms, most shipping and sea travel would stop with the onset of cold weather. Since he was intent on handing his important ministry over to Timothy, there were no doubt many things he wished to share with him (cf. John 16:12).

Paul is obviously feeling lonely and forsaken by friends. Only Luke is with him (v. 11) and others have scattered to the winds. Demas has actually turned his back on Paul and has deserted the mission entirely. Crescens and Titus have gone off on missions of their own. We will soon see how some prominent Christian friends have also deserted Paul.

No doubt the desertion of Demas was weighing heavily on him. Demas had been a faithful worker with the apostle for some time as we see in Colossians 4:14 and Philemon 1:24. The Greek word for "deserted" or "forsaken" (egkataleipo) means "to abandon, desert, leave in straits, leave helpless, leave in the lurch, let one down."^(F32)

Demas had left Paul because he loved the present world or the present evil age (Gk. aion) as it is called in scripture. The "present age" is difficult to define although it has some hold on all of us. Trench defines it as:

That floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral and immoral atmosphere which at every moment of our lives we inhale, again inevitable to exhale, the subtle informing spirit of the world of men who are living alienated and apart from God.^(F33)

From a very practical viewpoint, it is entirely possible that Demas had become alarmed about his situation as he saw persecution closing in on himself and Paul and as he realized the ultimate cost of their enterprise. Perhaps he was just tired and worn out. He had in fact been in prison once before with Paul as we see in the Colossian and Philemon passages noted above.

In regard to the other workers mentioned here, we have no other New Testament reference to Crescens. Guthrie speaks of a tradition connecting him with the areas of Vienne and Mayence in Gaul.^(F34) Titus, of course had been the apostle's representative on Crete but now he is likely being dispatched to Dalmatia (todays Croatia). Titus had been Paul's faithful go-between and trouble shooter (2 Corinthians 2:13; 7:6; 7:13; 12:18). He was with Paul in Jerusalem when the touchy subject of circumcision for Gentiles came up. He was actually the "test case" in this early Council of Jerusalem (Acts 15).

Throughout this concluding section the apostle seems to be making arrangements before his approaching final departure. He urges Timothy to make haste because he was apparently not too optimistic that there would be time enough to fulfill the request.^(F35) In those days it was not possible for Timothy to catch the next flight. Much preparation for the voyage must be made. Obviously, months could quickly elapse before his arrival. In addition, he had instructions to pick up Mark somewhere along the way and to stop at Troas to recover Paul's things left there.

"Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry" (4:11). Luke was a faithful companion of Paul and was often present on Paul's missionary journeys. Since Luke was the author of Acts, he always uses "we" when he is present in any particular place. He was a physician who no doubt gave up a profitable vocation to spread the gospel message. Wuest says he knew all the hardships, privations, and dangers of Paul's journeys plus he must have known all the marks (Gk. stigmata) of the Lord Jesus (Galatians 6:17) on the body of Paul as he no doubt ministered to him on many occasions in the cell.^(F36) Luke had also suffered the first imprisonment with Paul as we see in Philemon 1:24 and Colossians 4:14.

We might wonder how Luke could actually be in prison with Paul. Barclay sheds some light on this saying, "It is thought that, when an arrested prisoner was on his way to trial at Rome, he was allowed to be accompanied by only two slaves, and it is therefore probable that Luke signed up as Paul's slave in order to be allowed to accompany him to Rome and to prison."^(F37)

It is amazing that Paul here requests Timothy to bring Mark with him. During the First Missionary Journey young Mark, who was a cousin of Barnabas, had tagged along. However, he somehow grew discouraged and returned home to Jerusalem (Acts 13:13). Later Barnabas wanted to take Mark on the Second Missionary Journey but Paul absolutely refused (Acts 15:37-39). Because of this sharp disagreement, Paul and Barnabas never again worked together. We do see here a great picture of reconciliation. We know by Colossians 4:10 that Mark had made up with Paul and was working with him. Now, we see that Paul greatly desires his company.

Surely it is interesting that Paul was to have with him in prison the future writers of the gospels of Mark and Luke as well as the Book of Acts We know that Mark had also become a close companion of Peter and that he wrote his gospel from the recollections and sermons of Peter. Peter even calls Mark his "son" in 1 Peter 5:13.

Paul says, "I sent Tychicus to Ephesus" (4:12). Guthrie says of this, "The most likely explanation of Tychicus' mission to Ephesus is that he was to relieve Timothy during the latter's absence in Rome while visiting Paul (cf. Tit 3:12)."^(F38) We know on another occasion Tychicus was sent to Crete to relieve Titus (Titus 3:12). We know he was a "dear brother" to Paul and a "faithful servant" (Acts 20:4; Ephesians 6:21). From other places such as Colossians 4:7, we know that Tychicus was a very useful person to have around.

"When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments" (4:13). There has been a lot of speculation among scholars and commentators concerning this passage and why Paul left these valuable items at Troas. Commentators Meyer and Moule feel that Paul was re-arrested at Troas and was therefore unable to gather his personal items.^(F39)

Let us take a look at the items Paul is requesting here. The Greek word for cloak (phelonēs, sometimes phailones) does not occur elsewhere in the New Testament. It is supposed to represent the Latin "penula."^(F40) Commentators feel that it was similar to our present-day poncho. It was made of heavy material in a circular shape with a hole cut for the head. It could be used for a coat or even a sleeping bag in the winter.^(F41)

Of course, much interest among commentators has been raised concerning the scrolls and parchments mentioned here. He asks for his scrolls (Gk. biblia), but especially he wanted his parchments (Gk. membranas). The scrolls were no doubt made of papyrus, while the parchments were surely made of animal skins. "The parchment manuscripts (membrane) were made from the skins of sheep, goats, or antelopes or of vellum, which later was made from the skins of young calves."^(F42) These precious parchments may very well have contained some books of the Old Testament.

A. T. Robertson says these were "probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved …The dressed skins were first made at Pergamum and so termed 'parchments.' These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke 1:1-4). We recall that in Acts 26:24, Festus referred to Paul's learning…He would not waste his time in prison."^(F43)

Wuest adds here; "What a reprimand this is to those who have had training in Greek, and who have put aside their Greek New Testament."^(F44) What a reprimand it is for those who have casually put aside their Bibles!

Barclay notes that history has a strange way of repeating itself. He relates how "1,500 years later, William Tyndale was lying in prison in Vilvorde, waiting for death because he had dared to give the people the Bible in their own language. It is a cold damp winter, and he writes to a friend: 'Send me, for Jesus' sake, a warmer cap, something to patch my leggings, a woolen shirt, and above all my Hebrew Bible.'"^(F45)

Verses 14-15

ONE TROUBLESOME ENEMY

Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. You too should be on your guard against him, because he strongly opposed our message. 2 Timothy 4:14-15

Although Alexander is fairly well identified here, we are still not exactly sure who he is. The name was a common one in that time. There are two other possible references to this Alexander and they are found in Acts 19:33-34 and 1 Timothy 1:20. In the Acts account we see that he was a Jew who was put forth as a spokesman in the Ephesus riot. In 1 Timothy we realize that he was a believer, but one whom Paul had to discipline severely.

It is possible that the Bible is speaking of the same person in these accounts. Pett wonders why this Alexander is mentioned here with the other greetings and with mention of the other co-workers. He wonders if Alexander had been a co-worker of Paul and had become a turncoat since his mention is connected with Paul's preliminary hearing.^(F46) Some commentators feel that this man had actually informed on Paul. Others think he might have been a witness against Paul at the first hearing.^(F47) It is interesting that Paul uses the Greek word endeikumi for expressing the harm this man caused him. This word "was in fact often used for giving information against someone."^(F48)

At least, this man was dangerous enough that Paul warns Timothy about him. It is encouraging that in spite of the serious problems he had caused, Paul held no grudge against him but rather was able to turn him over to God's righteous judgment.

Verses 16-18

PAUL FORSAKEN

At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. 2 Timothy 4:16

Roman trials were in two parts. They began with a preliminary examination in order that a precise charge could be formulated against the prisoner. At this preliminary hearing it was possible for testimonies to be heard for or against the prisoner. Unfortunately for Paul, none of his friends showed up to testify on his behalf. We cannot help but note how this situation paralleled Psalm 22, a Psalm that was recited by the Lord as he was crucified.^(F49) Although all his friends had deserted him, still Paul was unwilling to hold any bitterness toward them. Stott refers to this as "Paul's Gethsemane."^(F50)

We can only imagine the charges that were brought against Paul, who was obviously a ringleader of the often-despised sect of Christians.

We know from Tacitus, Pliny and other contemporary writers the kind of allegations which were being made against Christians at that time. They were supposed to be guilty of horrid crimes against the state and against civilized society. They were accused of "atheism" (because they eschewed idolatry and emperor worship), of cannibalism (because they spoke of eating Christ's body), and even of a general "hatred of the human race" (because of their supposed disloyalty to Caesar and perhaps because they had renounced the popular pleasures of sin).^(F51)

We might wonder why faithful Luke did not stand with Paul at his first hearing. If in fact Luke had signed on in prison as Paul's slave, just to be with him, that might have disqualified him from testimony. A man's slave was not considered as a witness.^(F52)

"But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion's mouth" (4:17). Although friends may forsake, the Lord always stands by. In Deuteronomy 31:8 it is written: "The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged." In the scripture it is written that God's people will be brought before governors and kings for the Lord's sake. They will be a testimony to them and to the Gentiles (Mark 13:9,11; Luke 12:11-12).^(F53)

From what we know of Paul and his appearance before magistrates we can believe that all those Romans in the court for his hearing got an ear-full of the gospel that day. Somehow, Paul felt he had been rescued from the lion's mouth. Perhaps this was another reference to Psalms (cf. 22:21). Some have tried to say that Paul was fearful of being assigned to the amphitheater but this type punishment was not possible since Paul was a Roman citizen. The early Greek commentators believed that Paul was referring obliquely to Nero,^(F54) but of this we cannot be sure.

It is possible that he was seized in a tumultuous manner, and perhaps he expected to be torn to pieces.^(F55) Obviously, we cannot know the details of this event and all this would be speculation.

"The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen" (4:18). It is amazing that at such a dangerous and forlorn hour the apostle could express such faith and confidence in God. What an example the notable apostle has left for us!

Verses 19-22

PAUL'S FINAL GREETINGS

Greet Priscilla and Aquila and the household of Onesiphorus. 2 Timothy 4:19

Priscilla and Aquila were some of Paul's most faithful friends (cf. Acts 18:2; 18:18; 18:26; Romans 16:3). They were his hosts at Corinth and his fellow-workers at Ephesus (Acts 18:2-28). They had obviously laid down their necks for him during the later riot at Ephesus (Acts 18:2; Romans 16:3-4; 1 Corinthians 16:19). Then there is the blessed Onesiphorus and his household at Ephesus. We have already spoken of this man and how he remained a faithful visitor to Paul's cell in Rome, even when all others had forsaken him.

"Erastus stayed in Corinth, and I left Trophimus sick in Miletus" (4:20). Perhaps this is the same Erastus who accompanied Timothy to Macedonia (Acts 19:22). Trophimus was a companion of Paul on some of his journeys. He accompanied Paul to Jerusalem after the Third Missionary Trip, and a riot ensued because the Jews assumed that he as a Gentile had entered the temple area (Acts 20:1-5; 21:29). Now he lay sick at Miletus. This incident tells us that Paul did not possess some miraculous healing power but that healing came from God and was done at his timing.^(F56) We remember that Paul himself had a physical affliction that God would not heal (2 Corinthians 12:7-9). Also, we remember in Philippians 2:25-27, how Epaphroditus got sick while in Paul's company, and almost died.

"Do your best to get here before winter. Eubulus greets you, and so do Pudens, Linus, Claudia and all the brothers and sisters" (4:21). As we have mentioned, when winter began to descend upon the Mediterranean most shipping was stopped. The fierce winter storms were much too dangerous for it to continue.

This is the only mention of Eubulus in the New Testament and we know nothing about him except that he was Paul's helper. Linus may have become a very important person after Paul's death. Later, a Linus is mentioned both by Irenaeus and Eusebius as the first Bishop of Rome.^(F57)

The mention of Prudens and Claudia is interesting. Some commentators think there is a connection here with a Prudens who was a Roman noble and who married Claudia, daughter of the British king Cogidunus. This daughter had been sent to Rome as a pledge of the king's fidelity. Apparently she became a Christian while there. Much of this account is mentioned by the Roman historian Tacitus and some of it is confirmed by an inscription found in Britain.^(F58) Of course, we cannot be sure that there is a perfect match here.

"The Lord be with your spirit. Grace be with you all" (4:22). These are probably the last written words of the great Apostle Paul. According to tradition he was beheaded just outside Rome's Ostian Gate in the year AD 67 or perhaps in early 68.