Bible Commentaries
2 Timothy 4

Verse 2

2 Timothy 4:2. In season, out of season;— That is, "in the stated season of religious assemblies; and out of that season, whenever occasional Providences may give thee an opportunity: yea, carry it into thy private conversation, in the intervals of private labour."

Verse 3

2 Timothy 4:3. For the time will come— This is another hint of the introduction of the grand apostacy, and it has been verified to an amazing degree. That is sound doctrine which promotes a holy life: it is the love of sin which renders men averse to sound doctrine, and puts them upon following such teachers as will gratify their humours and inclinations, and please their ears and fancies, without attacking or condemning their false opinions, or corrupt practices. Instead of shall, here and in the next verse, it is best to read will.

Verse 5

2 Timothy 4:5. Endure afflictions,— The heathens ascribed the patience and steadfastness of the Christians, in the midst of persecution, to mere obstinacy; but none of mankind ever had stronger reasons for what they did, or better principles to go upon, when theyencountereddanger and death with such fortitude and intrepidity of mind. Instead of make full proof of thy ministry, some would read accomplish, or fill up all the branches of thy ministry.

Verse 6

2 Timothy 4:6. I am—ready to be offered,— The original is very emphatical: For I am already poured out as a libation. So St. Peter foresaw his approaching martyrdom, 2 Ephesians 1:14. St. Paul uses the word σπενδομαι in the same sense, Philippians 2:17. It seems to be an allusion to the custom of pouring wine upon the head of the victim, just before it was offered up to God; and that wine so poured out was usually called a libation. The apostle here intimates, that his blood was as it were already like one of those libations, which, when it was poured out, could not be gathered up again. Thus he speaks of his approaching martyrdom as of a thing sure and already done, and past recalling; intimating that it would certainly happen, whenever he should come to make his second apology. His ministry was a sacrifice; and when the wine was poured out, the sacrifice was finished. In this manner he hints that his ministry was just come to an end, and he could nomore assist Timothy in spreading and supporting the true gospel of Christ.

Verse 7

2 Timothy 4:7. I have fought a good fight, &c.— I have maintained the good combat, I have finished my race, &c. The apostle here again alludes to the agonistic games. See 1 Timothy 6:12. Two of the expressions in this verse are agonistic terms, and the third is perhaps an allusion to the citizen who was faithful as a magistrate, or in any public station, upon whom the Greeks used to bestow a crown for his fidelity and public usefulness. Unless this be admitted, the apostle starts from his figurative and beautiful representation in that expression, I have kept the faith; to which nevertheless he returns in the next verse, and carries it on throughout: but if this sense be admitted, the 8th verse follows with obvious and great propriety; for then the apostle does in effect say, that he expected, through divine grace, a crown upon both accounts, as a victor in the agonistic games, and as a citizen who had been faithful in a public station, and eminently useful to mankind.

Verse 8

2 Timothy 4:8. Henceforth there is laid up for me a crown. &c.— St. Paul here represents the great Judge, who had been witness to all his behaviour, with a crown in his hand, which he will bestow upon him as the reward of his faithfulness, and of his coming off victor: and that the time of his bestowing it will be in that day; that is, the great day of judgment; when he will reward all the faithful andvictorious; for so the phrase that day generally signifies throughout the New Testament. See 1 Thessalonians 4:14.

Verse 9

2 Timothy 4:9.— After Timothy had settled affairs where he was, the apostle orders him to repair to him with all speed; for all his other companions, except Luke, were gone away from him. Timothy was to make Troas in his way to Rome, and to receive from Carpus several things which the apostle had left behind him; and he was to beware of Alexander, as one of the most dangerous Judaizers, 2 Timothy 4:9-15. He then acquaints Timothy, that he had made one apology, probably before Nero, or his praefect, and was in prospect of a second: that when he made his first apology all his companions had forsaken him; notwithstanding which, he undauntedly made known what he had so longpreached, and escaped with his life for that time, though he did not expect to escape when he should be called to make another apology. However, he was persuaded that he should do nothing unbecoming his character, 2 Timothy 4:16-18.

Verse 10

2 Timothy 4:10. Having loved this present world,— If we consider St. Paul's present situation, we shall be inclined to believe that Demas was influenced to this conduct by a love to the present life, or world, not to any principles of the Judaizers; by a dread of persecution, and the fear of a violent death—such as the apostle himself was in danger of, and such as he shortly after actually suffered. So imminent was the danger of standing by the apostle, or appearing with or for him, that when he made his first apology, all the Christians forsook him: about that time it was thatDemas, out of a sense of the impending danger, or an excessive love of this present life, or from an unwillingness to die a martyr with the apostle, left Rome, and went to Thessalonica, where he might be out of danger, when the apostle thought he should have gone elsewhere; or rather, perhaps, have stayed, and run all hazards with him, in defence of the glorious gospel of Christ.

Verse 11

2 Timothy 4:11. Take Mark, and bring him with thee:— This is a proof that St. Paul and St. Mark were reconciled again, though the behaviour of the latter had formerly occasioned their separation: Acts 15:39. The great value which St. Paul retained for St. Mark, even till the last, is here expressed in clear and strong terms; for this was written not long before the apostle's martyrdom, when almost all his companions had forsaken him; and yet he speaks most affectionately of St. Mark, as one who would not desert him, but be peculiarly serviceable to him in his present situation, and greatly promote the gospel.

Verse 13

2 Timothy 4:13. The cloke that I left at Troas, &c.— Τον φαιλονην . This word is variously spelt, and has various meanings. Gataker looks upon it to be a Latin word Graecised. Some understand it to signify a bag, or book-case; and the joining books and parchments with it, say they, makes it probable that this was the sense in which St. Paul here used it: and, in confirmation hereof, it is observed that the Syriac, which is accounted one of the most ancient versions, has rendered the word a house, or repository for writings; meaning, that it is either a box, bag, or portmanteau, wherein books and writings were deposited. Chrysostom, however, OEcumenius, and others, interpret it ενδυμα, a garment; "And this, says Parkhurst, seems the most probable sense of the word, because the apostle, in the same sentence, distinctly mentions both his books and parchments. Hesychius remarks that the word φελλωνης, or φελλονης, is a Cretan word, signifying a waistcoat, or under-garment; and it seems ultimately deducible from the Hebrew פלה, peleh, to sever, or separate our bodies; namely, from the surrounding air; whence also the Greek φελλος, the bark of a tree, for a like reason." The word Βιβλια, rendered books, is a diminutive, and may denote lesser books. The word Μεμβρανας, is a Latin word, and signifies, as we have rendered it, parchment, or vellum, which is said to have been invented at Pergamos; whence it is called in Latin Pergamenum: and hence the French name parchemin, and our English parchment. The books of the ancients were of two forms; one sort they rolled up, and called volumina, volumes, a volvendo, from their being rolled up: these were usually, perhaps, of parchment; the other sort do not appear to have been rolled up; and were probably made of the papyrus, or great Egyptian rush. See the Inferences.

Verse 14

2 Timothy 4:14. Alexander the copper-smith, &c.— Dr. Lightfoot observes, that delivering a person over to Satan, was a phrase well known among the Jews; and that it meant more than excommunication, even the delivering men over by miracle to diseases or death. The apostle, some years before this, had delivered over Alexander unto Satan; 1 Timothy 1:20. But the punishment so inflicted had not reclaimed him; and if Alexander was incorrigible, the apostle might justly denounce some greater curse upon him, or rather foretel his future and final punishment. Theophylact says, "That the word αποδωη, is put for the word αποδωσει; for it is rather a prophesy, than an imprecation." But whether this be considered as a prediction or a petition, there is not in it the least degree of revenge: for the apostle leaves it to the great Searcher of Hearts, to determine what Alexander's works had been, and what the principle was from which they had proceeded; and then he foretells, or petitions, that God would reward him, according as God himself knew his works had been: which was really no other than foretelling, that the God and Judge of the earth will do right, or praying him to do so. See on the next verse.

Verse 16

2 Timothy 4:16. Art my first answer, &c.— Apology, or defence. Heylin, Doddridge, &c. Upon our Lord's being apprehended, all his disciples forsook him and fled;—and yet he forgave, and interceded for them. When St. Paul became a Christian, he put off his fierce and persecuting spirit; and after that, the charitable and benign spirit of our Lord manifested itself in him to the very last;—as appears among other instances from the benevolent prayer in this verse; which, it is remarkable, was the very prayer of the dying Stephen, Acts 7:60. We may also furtherobserve, that this apostle had, upon some occasions at least, the gift of discerning the spirits of men; and could perhaps thereby know, that what Alexander did, was out of malice; but that what his companions had done, was out of fear of suffering, rather, than aversion to the truth. He therefore speaks very differently of them. But this will not warrant any man, who is destitute of apostolic authority, and of the gift of discerning spirits, to denounce or foretel the like evil to any man whatever. Manycircumstances make it extraordinary that St. Paul should have been deserted by the Christians at Rome in this extremity: when he wrote his epistle to the church there,—which must have been ten years before this,—hespeaks of their faith as celebrated through the world: he salutes a vast number of illustrious persons byname, and mentions many of them as his particular friends; and we may be assured, that during the two years he spent there, in his own hired house, the number, and probably the zeal, of the Christian converts would be greatly increased. See Philippians 1:12-14; Philippians 4:22. We are ready then to say, How was it possible that he should be thus forsaken?—But there is a material circumstance, seldom taken notice of in this connection, which accountsin a great measure for what might otherwise appear so strange. Clement, the companion of St. Paul, informs us, that he suffered martyrdom under the governors; that is to say, when Nero was gone into Greece, and had left the government of the city to Tigellinus and Sabinus, praefects of the praetorian guard, and that monster Helius Caesarianus. If this be allowed, it fixes the death of St. Paul to the year 66 or 67. But the cruel persecution which Nero had raised against the Christians at Rome, was at least two years before this. It is possible, therefore, that many of the excellent persons referred to above, might have suffered death for their religion; or, according to our Lord's advice, Mat 10:23 have retired to a distance from Rome. The Asiatic Christians, who came with St. Paul, acted a most mean part in deserting him, as the other Christians of the place did.

Verse 17

2 Timothy 4:17. Might be fully known,— Πληροφορηθη,— might be carried on with confidence. It was a glorious testimony to the honour of Christianity, that the apostle couldthuscourageouslymaintainit, when all his friends forsook him, and his enemies were so fiercely raging against him. By the lion, the apostle (according to many commentators) means the emperor Nero; whom, it is remarkable, Seneca calls by the same name. But, since Clement says that he suffered martyrdom under the governors, (see on 2 Timothy 4:16.) some think it more probable, that by the lion the apostle intended Helius; who was, if possible, more savage than his master, and whom Nero had at this time left with an absolute authority in Rome during his absence in Greece. The sacred Scriptures frequently represent idolatrous, bigotted, and cruel princes, under this image. Comp. Amos 5:19. Jeremiah 2:30. Joel 1:6. Nahum 2:12. The apostle may allude here to the circumstance in Daniel 6:22. See Psalms 35:17.

Verse 18

2 Timothy 4:18. And the Lord shall deliver me— "I do not indeed expect to be delivered, when I am called upon to make my second apology: but I am persuaded that the Lord will deliver me from every evil work; from all misbehaviour unworthy his sacred ministry; and that he will bring me safe unto his heavenly kingdom."

Verse 19

2 Timothy 4:19. Salute Prisca, and Aquila,— She is called Priscilla, Acts 2:26. Romans 16:3.

Verse 20

2 Timothy 4:20. Trophimus—left at Miletum sick.— It has been very justly argued from this text, that a power of working miracles did not always reside in the apostles; and indeed if it had, onecan hardly imagine that any good or useful man would have been sick, and have died under their notice, which wouldhave been quite inconsistent with the scheme of Divine Providence. Timothy's frequent infirmities afford a farther argument to the same purpose. But such good men as these, did not need the miraculous cure of their own distempers, to confirm their faith in the gospel.

Verse 21

2 Timothy 4:21. Pudens, and Linus, and Claudia,— What some have said concerning Pudens's being of the senatorial order, and Claudia's being a British lady who was converted by St. Paul, and sent the gospel first into England, does not seem sufficiently supported. Martial speaks of them as young persons at that time, lib. 4: epigr. 13. Linus is said by the ancients to have been afterwards the first bishop of Rome. When the apostle says, 2Ti 4:11 that Luke only was with him, he must be understood to speak of his companions and fellow-labourers in the gospel: for here is an intimation that there were Christian brethren still at Rome, and that the whole church there was not entirely dispersed and broken up. And when he says, 2Ti 4:16 that at his first apology they all forsook him, we are not to suppose that all the Christians then left the city,but that none of them stood by him, or appeared with him before the praefect.

Inferences drawn from 2 Timothy 4:13. The sacred writings, being penned by holy persons, immediately inspired by the Divine Spirit in what they wrote, have nothing in them frivolous or useless; nothing but what may yield us profitable matter of instruction, if rightly understood: so that the seemingly very little things in them are many times, upon farther search and consideration, found to be of no little use.

Such is the portion of scripture now before us; whence we may naturally deduce the following observations, no less pleasing perhaps than edifying to the attentive reader.
1. And first we may remark the poverty and mean estate of the apostle St. Paul. "Behold, (says Erasmus on the place,) behold the apostle's goods and moveables;—a poor cloak to keep him from the weather, and a few books;" hence he himself often takes notice of his own poverty, as 1 Corinthians 4:11-12. Act 20:34 and in various other places. This was a singular design of Divine Providence toward the apostles in general, who were all of them kept in a poor and mean, yea, in a most afflicted and miserable condition, as St. Paul observes, 1Co 4:9-13 hereby fully to convince the world of their sincerity in preaching the gospel, that they sought not themselves, or their own ease or advantage; but were content, for the propagation of the sacred ministry, to endure the greatest extremities; and that their only aim was the advancement of that truth, which with so great a loss and hazard to themselves they constantly published to the world.

2. From the passage in question we may observe, secondly, "that even the infallibly inspired ministers of God did not so wholly depend upon divine inspiration, but that they made use also of the ordinary helps and means,—such as reading of books, with study and meditation on them, for their assistance in the discharge of their office."
St. Paul, the pupil of Gamaliel, had his books, which he had read, and his parchments—his peculiar manuscripts too,—his collections of notes, most probably,—which he found to be useful to him; and therefore gives Timothy a special charge to convey them safely to him.

Nay, and he elsewhere exhorts this his son Timothy to the same course of reading and study: Till I come, says he, give attention to reading, to exhortation, to doctrine: neglect not the gift that is in thee, &c.—meditate upon these things: give thyself wholly to them, that thy profiting may appear to all. 1 Timothy 4:13-15. Whence it is very remarkable, (1.) that the exhortation is to Timothy;—a man placed by the apostle as bishop at Ephesus, the metropolis of Asia Minor;—a man especially beloved of the great apostle;—a man marked out long before by prophesy as one who would prove a very eminent and excellent person; (1 Timothy 1:18.)—nay more,—a man endowed with extraordinary gifts and abilities, conferred on him in his ordination. This man St. Paul exhorts to reading and meditation, for the better discharge of his office. (2.) The order of the apostle's admonition is observable: Give attendance to reading, &c.—to reading, before exhortation or doctrine: he is advised to be himself first a well-read divine, that he might be the better able to instruct others. (3.) The emphatical words used by the apostle are very striking; he advises Timothy not only to read and study, that he might be able to exhort and teach with effect, but presses him to give attendance to reading;—not to neglect the supernatural gift bestowed on him; to meditate on what he read and learned, and to give himself wholly to these things. All which phrases plainly signify the greatest industry and diligence to be used by him in reading and study, and the other exercises there mentioned.

The same thing is evidently intended by our apostle, 2Ti 1:6 where he admonishes Timothy to stir up the gift of God within him;—to rekindle and cherish that divine fire by prayer, reading, meditation, &c. which would be answered by a further supply of divine fuel,—of the Holy Ghost and of fire.

And thus the gifts of God in men,—even the extraordinary gifts, such as Timothy had, demand, in the order of God, the improvement of every means provided of God in his providence, particularly diligent reading, study, and prayer; and (we may add) a charitable use and exercise of those gifts for the good of others.

This is sufficient to shew us the practice of the divinely inspired persons under the New Testament; and we may further remark, that the holy prophets under the Old Testament took the same course, not depending so wholly upon immediate revelation and inspiration from God, as to think all endeavour on their own part needless; for we read of schools, and societies, consisting of prophets and their sons, scholars, and disciples, the one receiving instructions from the other. See 1 Samuel 10:10; 1Sa 19:20. 2 Kings 7:15; 2Ki 4:38 and compare Deu 33:3 with Acts 22:3.

3. These considerations may amply serve to expose their folly, who renounce all books and book-learning, as needless and of no use to them, and bid defiance to study and reading. Such would do well to consider, that the Spirit of God never was given to the slothful or lazy. The divine assistance and human industry always went together hand in hand; and the doctrine that aims to separate and divide them, merits the severest censure.

4. Hence likewise all ministers of the gospel may learn their duty,—diligently to read and study the holy scriptures in the first place, and next to them the books of learned and good men, who have exerted their abilities in explaining them; and whatever other books they can procure, that may be in any way useful to them in their ministry. The learned and judicious Estius has a note upon the text in question very applicable to this purpose: "Let bishops and elders (says he,) learn from hence, what great need they have of continual reading and study, how great soever their proficiency may already be; seeing St. Paul, who had been taught the mysteries of religion by our Lord Christ himself, and had now for a long time exercised the office of an apostle, had still occasion to make use of books."—And indeed, when we consider how strict a charge he here gives Timothy, and that the inspired prophets under the Old Testament thought the same exercises necessary for themselves, how can we venture (weak and feeble, the best of us, compared with them) either through pride to scorn and reject, or out of sloth and indolence to wave and neglect, those helps? Let us therefore give all attention to reading and study, and addict ourselves assiduously to these exercises, with daily prayer to God for his blessing on them, that our proficiency may appear unto all men, to his glory and the general good.

Lastly, This may serve also to instruct lay Christians of every rank in their duty, diligently to consult the sacred scriptures, and those other good works with which the providence of God has furnished them, in order to their instruction in matters of religion. It is the peculiar happiness of our nation to be amply supplied with these helps to divine knowledge: and if the prophets of old, if the ministers of Christ,—nay, if the apostles themselves have thought reading and study useful to them, can any serious private Christian conceive that he has no need at all of it? It is true, more time and pains in those exercises are required of the ministers of religion than of others; but none are exempted and excused from the duty, because all men are bound by every means, in dependance upon the grace and blessing of God, to be wise unto salvation. Ministers are to read, that they may be able to teach; and the people are to read, that they may be capable of learning, or being taught; for unless there be a concurrent industry in the teacher and the disciple, the one teacheth in vain, because the other will never learn.

It becomes the part therefore of every good man daily to read the holy scriptures, and those other good books which he has, or can procure, that may help him to understand the volumes of truth; and if any cannot read himself, to get some relation, friend, or neighbour to read to him; and they must be very uncharitable indeed, who will deny that assistance. They who cannot read, are concerned to double their diligence in hearing; in a more careful attendance on all the means and opportunities of instruction that shall be offered them in public; and in asking and seeking after instruction from their ministers in private; adding their daily and most earnest prayers to God for the assistance of his Holy Spirit in the use of those means, and encouraging themselves with that divine promise, James 1:5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

[ See Lardner, Michaelis, Benson, Doddridge, Heylin, Calmet, Raphelius, Mintert, Grotius, Whitby, Bishop Sherlock, Parry, Wetstein, Barrington, Archbishop Tillotson, Clement, West, Bowyer, Hallet, Archbishop Leighton, Parkhurst, Clarke, Piscator, Bengelius, Vitringa, Pliny, Eusebius, Mill, Diodati, Evans, Slater, Blackwall, Gataker, Morris, L'Enfant, Pearson, and Echard.]

REFLECTIONS.—1st, The apostle, being now ready to conclude his epistle, gives Timothy,

1. His solemn charge. I charge thee before the great heart-searching God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, in the last great day, when he shall come in his glory, and give to every man according to his works; preach the word, proclaiming, as a herald aloud, the blessed gospel; be instant in season, and, as some may think, out of season; earnest to inculcate the truth upon men's consciences, both on the Lord's day, and every other opportunity, not only in time of peace, but amidst all opposition and persecution; reprove, rebuke gainsayers, backsliders, sinners; exhort and encourage the faithful, with all long-suffering, unwearied in the service, not discouraged at any difficulties in the way, and with that doctrine, which is according to the scriptures, and profitable for the souls of men. Note; (1.) Ministers must not only preach, but be instant; frozen discourses, languidly delivered, will never fire the hearer's soul. (2.) They who have the work of Christ at heart, will be perhaps often thought very unseasonable in the frequency of their public ministrations, or the freedom of their private rebukes; but they have here a divine warrant.

2. He warns him how difficult it will prove to be faithful amid the abounding errors. For the time will come, and the mystery of iniquity already begins to operate, when they will not endure sound doctrine, the pure gospel of Jesus Christ, but after their own depraved lusts and passions, shall they heap to themselves teachers, having itching ears, desiring to have their fancies entertained, and their corruptions flattered, instead of the free, honest, and faithful rebukes which the true gospel ministers deliver. And they shall turn away their ears from the truth, averse from it, and refusing to obey it, and shall be turned unto fables, listening to the seducing teachers, who with idle tales amuse, and with falsehoods lull their consciences asleep. Note; They who like to be flattered in their sins, rather than to hear faithful reproof, are given up to their own delusions; and the blind are then suffered to follow the blind, till both fall into the pit of hell.

3. He admonishes Timothy to guard against these deceivers, and to caution the people that they be not imposed upon. But watch thou in all things, over thy own heart, and over the church committed to thy care, guarding against the first appearances of evil and error; endure afflictions with fortitude and patience: do the work of an evangelist with all fidelity and zeal; make full proof of thy ministry, that gainsayers may be silenced, and believers comforted and edified.

4. He informs Timothy of his approaching dissolution and glorious hope, for his encouragement to follow his steps. For I am now ready to be offered up, and to pour out my blood as a libation in the service of the gospel; and the time of my departure is at hand, when my disembodied soul shall go to the bosom of my Lord. I have fought a good fight, and through grace can look back with satisfaction on my warfare; I have finished my course, and am near the glorious prize; I have kept the faith, maintaining the purity of the doctrines of Christ, and adorning them by unimpeached fidelity in my own conversation. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, the rewarder of all his faithful saints, shall give me at that day of his appearing and glory; and not to me only, but unto all them also that love his appearing, and live under its influence, and in the prospect and earnest expectation of it. Note; (1.) The fidelity of others should be a quickening motive to excite our diligence; and their dying testimony to the blessedness of Christ's ways, should comfort and encourage us to persevere in them. (2.) The day of our departure will be the brightest that ever dawned upon us, if we then enjoy the sure hope of the crown of righteousness. (3.) They who are faithful unto death, may with delight look back; and while they ascribe all to their Master's grace, they cannot but rejoice in the evidence which the review affords of their approved sincerity before him. (4.) Whatever difficulties are in our way, we have a good cause to bear us out, and should comfortably and courageously persevere: and, in that case, whatever we lose for Christ here, we shall, at least in eternity, be unspeakable gainers by him. (5.) There is an aweful day at hand, and a righteous judge expected. Blessed and happy are they who truly love the day of his appearing, and can say with confidence, and real desire, Come, Lord Jesus, come quickly.

2nd, Several directions are given to Timothy:
1. Do thy diligence to come shortly unto me, as I especially need thy company at this time. For Demas hath forsaken me, having loved this present world, and now, in this trying season, has shamefully deserted me, pursuing his own base and worldly interests, and is departed unto Thessalonica, to be out of the danger to which here he might, as my companion, have been exposed: Crescens is gone, on affairs of the church, to Galatia, and Titus to Dalmatia; so that I am almost left alone. Only Luke is with me, my true and faithful fellow-labourer; and Tychicus have I sent to Ephesus. Note; The love of this present world has fatally warped multitudes from their fidelity to Christ.

2. Take Mark, and bring him with thee: for he is profitable to me for the ministry. Whatever just cause of displeasure the apostle might have had formerly against him, he was now returned to his duty, and therewith to St. Paul's favour and regard.

3. The cloke, or, as some render it, the desk, that I left at Troas, with Carpus my host, when thou comest, bring with thee, and the books, but especially the parchments. What these writings contained, of which the apostle was so careful, is uncertain: some have thought it was the roll of his freedom; others, the copies of his epistles, which had been sent to the several churches: these they might include; but I believe they also referred to other things. See the Inferences on this chapter.

4. He admonishes him to beware of a bitter enemy to Christianity. Alexander the Coppersmith did me much evil, (Acts 19:33.) and still bears all implacable enmity to me. The Lord reward him according to his works, to whose righteous judgment I leave him: Of whom be thou aware also; for he hath greatly withstood our words, and endeavoured to prejudice both Jews and Gentiles against that gospel which we preach. Note; Though no private revenge must dictate a thought or wish of resentment, yet obstinate and incorrigible enemies of truth and godliness are to be delivered up to an avenging God.

3rdly, The apostle,
1. Informs Timothy of his present circumstances. At my first answer, when I was called to defend myself before the emperor, no man stood with me, but all men, who could be of any service by their countenance or presence, forsook me, through fear and cowardice: I pray God that it may not be laid to their charge, but that he would pardon this unfaithfulness, and bring them to repentance. Notwithstanding, though deserted by men, the Lord stood with me, and strengthened me to plead with boldness, freedom, and fidelity, the cause of his gospel; that by me the preaching might be fully known, and that all the Gentiles might hear, who were present at my trial, or to whom the substance of it should be related, and I was delivered out of the mouth of the lion, from the cruel Nero, or his praefect, and the jaws of death, which seemed to yawn for me. And I am fully confident, from long experience, that the Lord shall deliver me from every evil work, that I shall never speak nor act unbecoming the character I bear, intimidated by any fear of sufferings; and will preserve me unto his heavenly kingdom, giving me the inheritance in glory which he hath promised: to whom be glory for ever and ever. Amen! Note; (1.) In trying times we are not to be surprized, if many desert us, who promised very fair. (2.) If the Lord stand by us, we want no other support.

2. He sends his own and others' salutations, and hastens Timothy to come to him. Salute Prisca and Aquila, and the household of Onesiphorus. Erastus, the chamberlain, abode at Corinth: but Trophimus have I left at Miletum, sick, not having any suggestion from the Lord, or power, miraculously to restore him. Do thy diligence to come before winter.

Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren, in these parts.

3. He concludes with his hearty benediction and prayer for him. The Lord Jesus Christ be with thy spirit, to quicken, teach, guide, preserve thee. Grace be with you, and all that love our Lord Jesus Christ in sincerity. Amen.