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Solemn concluding exhortation to Timothy to fidelity in his work, strengthened by the prophetic announcement of the approaching decease of the Apostle
4:1–8
2Ti_4:2. Preach the word, &c. Êçñýóóåéí signifies a loud and open proclaiming, like that of the êῆñõî who announces the approach of his king (for the contrast, see Isa_56:10). The word; viz., of the gospel, in its whole compass, without taking away or thrusting into the background any part of it.—Be instant [therewith] (Vulg.: insta), in season, out of season, åὐêáßñùò , ἀêáßñùò . Proverbial mode of expression, which means that Timothy should always declare the word of God where it was not made impossible for him, naturally or morally. For various examples of like juxtapositon, in Greek and Roman writers, see Bengel on this place. For the rest, what concerns the exhortation itself, it is obvious that it must be interpreted cum grano salis, and find its natural limitation in the Lord’s own command (Mat_7:6). Timothy should fulfil his calling, not indeed when the time was so inopportune that they could receive no benefit, but when to himself it might be inconvenient. “For the truth, it is ever the fitting time; who waits until circumstances completely favor his undertaking, will never accomplish anything, but will remain in inactivity;” Huther. In the verbs here following, the separate parts of the public ministry thus enjoined are set forth: Reprove, ἔëåãîïí ; convince, set right, blame, not only what manifests an heretical character, but, in general, whatsoever is not according to the word and will of the Lord.—Rebuke, ἐðéôßìçóïí ; somewhat stronger than the foregoing—blame, with expression of repugnance (comp. Judges 9).—Exhort, ðáñáêÜëåóïí ; speak to, so, however, that it be neither impatiently vehement, nor without proper insight, but rather ἐí ðÜóç ìáêñïèõìßᾳ , êáὶ äéäá÷ῇ , no hendiadys, but a reference to the frame of mind and form in which the admonition should be given. It must be imparted with the greatest gentleness, and at the same time so directed that it shall actually communicate instruction. For the rest, in the åὐêáßñùò , ἀêáßñùò , the statement of Beza in particular deserves mention: “Nempe quod ad carnis prudentiam pertinet, nam alioqui requiritur sanctæ prudentiæ spiritus, captans occasiones ad ædificationem opportunas.”
2Ti_4:3. For the time will come. The exhortation is strengthened here also by reference to a disturbed future, the more definite relations of which are fully designated in 1Ti_4:1; 2Ti_3:1, and of which the germs are already existing. Bengel, in so far correctly: “Aderit et jam est.”—When they will not endure sound doctrine. To an idle and wicked minister, this would serve as an excuse for silence; to Timothy it would serve so much more as a reason for speaking in order to proclaim the truth. By this ὑãéáéíïýóçò äéäáóêáëßáò is to be understood, moreover, as in Tit_2:1, and elsewhere, the original apostolic doctrine which is founded upon the facts of redemption and tends to godliness, over against the abstract and unfruitful controversies of the false teachers. All who cannot endure this ( ïὐê ἀíÝîïíôáé ), manifest thereby an inward disinclination, which results from the secret collision of their own sentiment with the substance and claims of sound doctrine. The natural sequence of this antipathy is stated immediately after: But after … Shall they heap. Ἑðéóùñåýåéí , ἅðáî ëåãüì . To heap up, abundantly provide (Luther: “To load themselves with”). Although the idea of a load, which they thus burden themselves with, is not expressed precisely, yet the contemptible and objectionable trait of their whole striving and working is here plainly enough signified. Their own lusts ( ἴäéáé emphatic), which direct them in this, stand in direct opposition to the demands of the word of God to which they were bound to submit. It is less, in itself considered, the large number of teachers chosen in this way, than the ceaseless change which pleases these men, and for which they crave. The innermost motive is expressed in the words: Having itching ears, êíçèüìåíïé ôὴí ἀêïÞí ; strictly, while they are tickled in hearing ( êíçè . passive); i.e., while they wish to hear what pleasantly tickles the ear. We find a striking parallel to the description of these men in the portraiture of the contemporaries of Ezekiel (Eze_33:30-33). Paul brings to the notice of Timothy as well the reason why they heap up their own teachers, as also the standard which they apply in the choice of them.
2Ti_4:4. And they shall turn away, &c. It is the eternal punishment of him who departs from the apostolic witnesses, that he loses himself in the whirlpool of manifold errors. Whosoever will not listen to what is true, but only to what is pleasant, will, at last, wholly abandon himself to silly fantastic chimeras.—Shall be turned unto fables. The familiar ìῦèïé of the false teachers (see upon 1Ti_4:7). In general opposition to the ἀëÞèåéá , we are to understand not only fables in the peculiar sense of the term, but all those expressions of their own wisdom, without the light of heavenly truth, which we have learned to recognize as without ground historically, untenable doctrinally, and without aim or uses practically.
2Ti_4:5. But watch thou, &c., íῆöå ; i.e., not only watchful, in opposition to those who are sunken in spiritual death-sleep, but sober, in opposition to the condition of spiritual drunkenness in which they find themselves who are described in 2Ti_4:3-4. They can be overcome only when one, over against their exaggeration and self-will, keeps and well looks to the greatest possible caution and clearness of spirit, that one be not one’s self entrapped.—Endure afflictions, êáêïðÜèçóïí (comp. 2Ti_1:8; 2Ti_2:3; 2Ti_2:9).—Do the work of an evangelist. Here also ἔñãïí , to signify that Timothy had not merely to maintain a dignity, but to fulfil likewise a weighty task. Of evangelists generally, see Act_21:8; Eph_4:11. When Paul exhorts Timothy to pursue zealously the work of an evangelist, we understand that to be fully against the thing in his apprehension (2Ti_4:4— ἐðὶ äὲ ôïὺò ìýèïõò ἐêôñáðÞóïíôáé ). Against myths, nothing is more effectual than the clear testimonies of history.—Make full proof of thy ministry, ðëçñïöüñçóïí ; i.e., so exercise it that thou duly give attention to all its parts. The full measure of an efficiency is signified to which not the least thing should be wanting. The Dutch translation less correct: Work that one may be fully assured of thy ministry. So also Beza: “Veris argumentis comproba, te germanum esse Dei ministrum.” Not upon the proof, but upon the perfectness of the ministry, does the Apostle here decidedly insist. In a certain respect, we can say that this one sentence is the summing up of all his exhortations in this and in the previous Epistle. In 2Ti_4:6-8, this exhortation is farther strengthened by the announcement of his own approaching end.
2Ti_4:6. For I am now ready to be offered, óðÝíäïìáé (comp. Php_2:17). I am about to be poured out as a drink-offering; i.e., not (Heydenreich), I am about to be consecrated to a victim’s death, or (Wahl) sensu medio: I bring my blood for sacrifice; and much less still does it signify the ceasing of the apostolic work of Paul (Otto), but with unmistakable allusion to his death. I am about to be offered as a libation; my blood is to be shed as a drink-offering. So certainly is he convinced of the near approach of his death, that he beholds it in spirit as actually present, and in his affliction recognizes its beginning. In a most significant way he compares his own martyr-death not with a sacrifice proper or a burnt-offering, but with a drink-offering (Num_15:1-10), of a little wine and oil which is added like a supplement, and thus connects his dying for the truth with the sacrificial death of the one only ìÜñôõò (comp. 1Ti_6:13; Col_1:24). Like the Lord (Joh_12:24), so also he represents his violent death under a gentle, lovely figure; and the repose with which he speaks, shows sufficiently how little he feared the approach of the fatal hour.—And the time of my departure is at hand (not, “is present;” Luther); in other words, the time of my death, now long foreseen, is to be expected. ἈíÜëõóéò = discessus (comp. Php_1:25). Not derived from banquets, where those who went away were called ἀíáëýïíôåò (as some will, in order to bring this figure into connection with the preceding), which would be extremely forced, but rather from the loosing of anchor and rope, by which the ship is impeded in steering to the place of destination [“ êáéñὸò ἀíáëýóåùò is the season of loosing the cable from this earthly shore, on a voyage to the eternal harbor of heavenly peace;” Wordsworth, in loco.—E. H.] Now, after the Apostle has reached this point, he looks back yet once more (2Ti_4:7), and then (2Ti_4:8) hopefully forward.
2Ti_4:7. I have fought the good fight. The one figure supplants the other. Yet once more the especially favorite comparison of his life with a battle comes into the foreground; a comparison which we have met before (1Co_9:24-27), and which occurs oftener in the Epistles to Timothy (1Ti_6:12; 2Ti_2:4). Now, in his own feeling, he stands at the end of the conflict ( ἠãþíéóìáé , perfect), and expresses his meaning in the following words, still more explicitly: I have finished my course, ôὸí äñüìïí ôåôÝëåêá . He compares his agitated apostolic life with a race, which is completed only now, when, having arrived at the goal of his ministry, he sees death before his eyes (comp. Act_20:24; Php_3:12-14).—I have kept the faith, ôὴí ðßóôéí ôåôçñÞêá ; namely, the faith in Christ, in spite of all temptation to unfaithfulness. Of course, it is possible (Heydenreich) that even here the figurative mode of address is still continued, and that ðßóôéò also signifies literally the fidelity in the fulfilment of the vow which, in the undertaking of a combat and race, was wont to be made to the judge, viz., that one would submit one’s self entirely to the rules of the strife. In the following verses, also, the figurative mode of address still continues. On the other hand, however, it is simpler and safer to preserve here also the unvarying signification of ðßóôéò , and to consider the faith as a trust for which Paul had cared honestly, so that he had lost nothing out of his hands (comp. 2Ti_1:12). Bengel: “Res bis per metaphoram expressa nunc tertio loco exprimitur proprie.”
2Ti_4:8. Henceforth there is laid up, &c. The Apostle had begun with a steadfast gaze upon his death; he now concludes, looking beyond death and the grave. Ἀðüêåéôáß ìïé ; the prize is laid up for me; it is there already for me, and cannot possibly escape me (comp. Col_1:5; 1Pe_1:4).—The crown of righteousness; the crown of victory, as for the winner in the race. The crown of righteousness is not the crown deservedly merited, but entirely like that of life or of glory, which consists therein that one become actually full partaker of the äéêáéïóýíç ; i.e., of the righteousness which is by faith.—Which the Lord—Jesus Christ, the rewarder—the righteous judge—clearly a contrast with the unrighteous, worldly judge, by whose sentence he was about now to be put to death—shall give me— ἀðïäþóåé , shall present to me publicly—at that day. The Apostle refers to the day of the last personal Parousia of the Lord, whom now he no longer hoped to live to see on earth, while the interval between his death and that moment is rolled up into a minimum.—And not to me only (sc. will He give it), but unto all them also that love his appearing. ἘðéöÜíåéá , here, as in Tit_2:13; 1Ti_6:14, of his second appearing, which is represented as the object of the longing desire of all the faithful (comp. Rom_8:23). A pregnant hint for Timothy, at the same time, that he too might obtain the crown, yet only when if, like Paul, he would persevere faithfully in his course; and likewise also an indirect encouragement to a strict following of all the admonitions which had been previously given to him. (Upon the perfect ἠãáð . as a continuing condition, see Winer, p. 244.)
2. Noticeable also in a psychological view is the stress which Paul, just towards the end of his life, lays upon the promoting of Christian gentleness. He himself, in these two Epistles, gives many examples of it, and stands before us here as a John the Baptist, who, gradually, is glorified entirely into a John the Evangelist. In the more recent history of the Church, also, men are not wanting who, without sacrificing any one essential principle, any one sacred conviction, have gradually become gentler and more tender-hearted; e.g., Adolphe Monod.
3. The obligation to fulfil, in all particulars, the office of an evangelist, in widely extended and large congregations especially, is so vast, that assuredly the question arises with many among us, in 2Co_2:16. Hence, the correctness generally of the non omnia possumus omnes must be recognized also in this sphere; and it is to be much deplored, that it be demanded of so many a clergyman to be at the game time preacher, pastor, and catechist, not to mention once the continued study of theology as science, or ecclesiastical administration. By a more equal distribution of the work, especially in a field where many colleagues co-operate, we might be able to remedy many evils, if attention only were directed especially to each particular character. But as matters now stand, that of every one strictly everything is required, it is best to ascertain, by conscientious self-examination, which is our strong and which our weak side, and then, while we neglect entirely no department of the ministry, to devote ourselves for the most part to that branch to which we feel ourselves, outwardly and inwardly, most strongly called.
4. The cry of victory with which Paul greets his approaching end, has always justly been considered one of the noblest proofs of his true apostolic greatness. It is marvellous criticism, to which the feeling effusion of his heart, in 2Ti_4:6-8, appears contradictory, either with the representation of his doctrine of grace elsewhere (De Wette), or with the humility which he displays in other places; e.g., 1Co_4:3; Php_3:12-14 (Baur). Whosoever is sufficiently unpartisan to wish to see, will readily perceive that Paul expects no other reward than that which is accorded to him of grace; and that the glory of his hope, far from ending in himself, pre supposes and requires the deepest humility; which, e.g., 1Ti_1:16 has expressed. In a comparison of this language with his earlier statements, we must not forget, moreover, that we have here his latest account of his hope for eternity, wherein all other tones of the symphony are blended in the loftiest and most beautiful, viz., in that of the assurance of hope. Here also the word, so often forgotten, applies: Distingue tempora, et concordabit scriptura.
5. The expectation which faith of and for the Parousia of the Lord must cherish, is, in so far as the chief subject-matter is concerned, unalterably the same as in the days of Paul, although the general expectation, in the apostolic age, of a speedy return, has not been realized in that form.
6. The affectionate longing for the appearing of the Lord in glory, presupposes a high degree of spiritual life; and, on the other side, is admirably fitted to nourish, to perfect, to purify that life.
Starke: Cramer: The office of correction must be guided by discretion.—Osiander: a preacher must transform himself in sundry ways, as it were, now to rebuke earnestly, again to admonish kindly and gently.—Cramer: The naughtiness of human nature is so great, that it will only hearken to what is new; therefore the old truth is crushed out, and falsehood established.—Starke: Preachers are placed by God as watchmen, therefore must they hold faithful watch of the congregations over which they are placed.—Langii Op.: Every upright preacher must be an evangelist.—God still yet grants to many souls the especial grace to see beforehand certainly and to speak of the time of their death, which contributes so much the more to a better preparation for it; yet no one must depend upon that, nor expect it, but hold himself in readiness at all times for a blessed departure.—Cramer: A Christian knight must (as the ancients have remarked) have three hearts: a Job’s heart, for patience in affliction (1Pe_4:1); a Jacob’s heart, for perseverance in prayer (Gen. 32:37); a David’s heart, for joyful ness and trust in God (Psa_18:30).—It is no sin to say, in simplicity, what is best of one’s self (2Co_11:18).—Langii Op.: Patience, pious cross-bearer! in a little while thou becomest a crown-bearer.—Here, comfort and joy!—God will crown and glorify not only the great saints, but all likewise, provided they do but continue in faith.
Heubner: The spirit of the time, the prevailing taste, should not be at all the rule for the preacher; he should rather resist the spirit of the time, which for the most part is perverse.—Preachers should take for themselves an example in the prophets of the Old Covenant, who spake the truth freely to high and low.—The choice of teachers, according to what is it to be regulated?—Gloria sequentem fugit, fugientem sequitur.—Rash and incautious ways bring about sore mortifications.—Preaching only can avail for a complete fulfilling of the evangelical ministry.—The life of a true minister of God is a perpetual sacrifice, a giving up of himself.—The joyful looking forth upon death is the effect of a godly life.—The worth of a life rich in deeds.—For the true champion, death is a victory.—The expectation at death should strengthen for the battle and the race.
Rieger (2Ti_4:7-8): How the end of Christianity is better than its beginning: (1) The beginning is good; (2) the continuation is better; (3) constancy to the last best of all.—Lisco: The retrospect of a faithful pastor over his course.—The prospect of the believer in eternity.—The true minister, and his reward.
N. B.
2Ti_4:6-8 appropriate especially for funerals, as also for funeral addresses, but not indeed for every one.
Footnotes:
2Ti_4:1.—The ïὖí of the Recepta to be omitted. See Tischendorf on the place. [So, too, with ἐãþ .—E. H.]
2Ti_4:1.— ôïῦ êõñßïõ of the Recepta. A. C. D.1 F. G., Cod. Sin. 31, 37, and others, are against it.
2Ti_4:1.—With Tischendorf, we read êáß , instead of the êáôÜ of the Recepta.
2Ti_4:2.—[Vulg.: Insta oportune importune.—E. H.]
2Ti_4:2.—[Cod. Sin., ðáñáê . ἐðéôßìç ; so G., Orig.—E. H.]
2Ti_4:3.—[The reading of the Recepta, ôὰò ἐðéèõìßáò ôὰò ἀäßáò , is relinquished universally now. The true reading doubtless is, êáôὰ ôὰò ἰäßáò ἐðéèõìßáò ; A. C. D.,1 and others; Griesbach, Tischendorf, Lachmann, Wordsworth, Cod. Sin.—E. H.]
2Ti_4:6.—[Lachmann reads ôῆò ἀíáëýóåùò ìïí , and so the Cod. Sin., instead of the ô . ἐìῆò ὰõáë . of the Recepta, which is followed by Tischendorf.—E. H.]
2Ti_4:7.—[ ôὸí ἀãῶíá ôὸí êáëὁí , Recepta. Lachmann, Cod. Sin., ô . êáëὸí ἀãῶíá . Tischendorf and Wordsworth adhere to the Recepta.—E. H.]