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Last Wishes, Directions, and Salutations
4:9–22
19, 20Salute Prisca and Aquila, and the household of Onesiphorus. Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 21Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 22The Lord Jesus Christ be with thy spirit Grace be with you. Amen.
2Ti_4:10. For Demas hath forsaken me. Literally, left in the lurch (comp. 2Ti_4:16 and 2Co_4:9). The aorist participle ἀãáðÞóáò gives the reason of the apparently strange conduct, but contains also, at the same time, an indirect warning to Timothy.—Having loved this present world, ôὸí íῦí áἰῶíá ; i.e., the earthly, visible world, with its good things, in opposition to the invisible, still future kingdom of Christ, which was the object of the highest love of Paul, and for the sake of which he endured willingly the heaviest affliction.—And is departed unto Thessalonica. According to some, to carry on trade there; according to others, because it was his native town. According to Col_4:14; Phil. 24, he was with the Apostle as colaborer at the time of his first imprisonment, and seems also to have accompanied him again just after his release. But now the prospect of the approaching death of Paul appears to have awakened in him again the desire of earthly comfort. According to the tradition (Dorotheus, Synopt.), he became an idol’s-priest in Thessalonica; which, however, is not very probable. The text, at least, gives no sort of occasion for supposing an immediate falling away from Christianity. It could not have been difficult, moreover, for men like Demas to hold on to their easy Christianity in such way that they ran no risk either of being troubled by persecution, or of being compelled to offer too great sacrifice.—Crescens—otherwise wholly unknown—to Galatia, Titus to Dalmatia (comp. Rom_15:19), a province of Roman Illyricum, on the Adriatic, southerly of Liburnia (see Winer, Real Wört., on this place). It may be that these last journeys were made in consequence of an apostolic order, at least with Paul’s knowledge and approval. From the brevity of the expression, it is not possible to determine anything here with certainty.
2Ti_4:11. Only Luke is with me. Assuredly no other than the author of the gospel, and of the Acts of the Apostles (comp. Col_4:14; Phil. 24.). The question (De Wette) where Aristarchus was then, disappears when we distinguish correctly between the Apostle’s companions during his first and his second imprisonment. “The Apostle’s helpers did not come to him at Rome to remain with him, but to depart again from him, and execute his orders;” Otto.—Take Mark, and bring him with thee. He also, according to Col_4:10, had been with Paul at Rome during the first imprisonment: where he was then, is unknown; probably near Timothy. According to the almost generally received view, we have here John Mark, who formerly (Act_13:13) had not shown enough constancy, and upon this account was thought by Paul to be unfit to accompany him upon his second journey, but afterwards, not only in the estimation of Barnabas, but of Paul also, had shown himself far more trustworthy, so that now his presence has become properly more desirable to the Apostle than that of others.—For he is profitable to me for the ministry, åἰò äéáêïíßáí . The absence of the article must not be disregarded. The ministering of the gospel in general is not meant here, but service to be done personally to Paul ( ðñåóâýôçò , Phil. 9); certainly in his high calling, in so far as he could carry this on in prison.
2Ti_4:12. And Tychicus have I sent to Ephesus. Tychicus, co-worker with Paul (comp. Act_20:5; Tit_3:12). According to Col_4:7; Eph_6:21, during Paul’s first imprisonment at Rome, a commission to Ephesus was entrusted to him, which must have been distinct from this. That Tychicus was the bearer of the Epistle before us (Wieseler), we consider not probable; rather, we might conjecture that he was sent by Paul to Ephesus in advance of the latter, to take the place of Timothy during his absence, so that the latter could leave his post for an indefinite time, all the more easily, according to the wish of the Apostle, and betake himself as soon as possible to Rome. Other conjectures see in De Wette.
2Ti_4:13. The cloke that I left … bring (with thee). Ôὸí öåëüíçí (according to other MSS, ( öáéëþíçí , öáéëüíçí , öåëþíçí ), pænulam. According to some interpreters, a travelling cloak in the strict sense of the term; according to others, a portmanteau, portfolio, bookcase. The grammatical grounds for both views are about equal. Against the first, it is urged that it is not probable Paul would have left behind a travelling cloak at the outset, or during the progress of a missionary journey; against the second, that he means especially the âéâëßá . Besides (Calvin): “Quæret hic quispiam, quid sibi velit Paulus vestem petendo, si mortem sibi instare sentiebat. Hæc quoque difficultas me movet, ut de arcana accipiam,” although he adds, by way of precaution: “Potuit tamen aliquis esse tunc usus vestis, qui hodie nos latet” If Paul hoped to live through the winter (2Ti_4:21), it could well be that such an article of clothing might be wished for. [Is it not true in fact, and psychologically worth noting, that even when men know they must die soon, and are entirely resigned to death, nevertheless they frequently speak of things, and of their affairs, as if they expected life to move on as usual? And is not this the true solution of St. Paul’s words in this passage, which have moved not only the great Calvin, but many lesser lights and plain people?—E. H.] Of more moment is the account that he had left the öåëüíçí with Carpus (beyond this not known), at Troas. It is very improbable that the same sojourn at Troas is here meant of which there is mention in Act_20:6, since this happened years before, and the effects here named could readily have been conveyed upon the ship in which they were then carried from Troas to Assos (2Ti_4:13). Paul, consequently, must have been once again at Troas, later; and here, consequently, we have a new proof of the probability of a second imprisonment.—And the books; uncertain whether sacred or secular writings, which were written upon papyrus (but) especially the parchments, ìÜëéóôá ôὰò ìåìâñÜíáò ; naturally, written parchments, the content of which was dear to him; since unwritten parchment was readily enough to be obtained in Rome.
2Ti_4:14. Alexander the coppersmith did me much evil. [“ ἐíåäåßîáôï =fecit publicè;” Wordsworth. The same writer thinks the Apostle is speaking here not of the first law-suit at Rome, “but of some more recent peril in Asia.”—E. H.] Wherefore, we cannot believe this to have been the same Alexander mentioned in 1Ti_1:20 (see upon this place). Were he the same mentioned in Act_19:33, we might conjecture that he had been summoned to Rome in the matter of Paul’s law-suit, that in his first apology (2Ti_4:15) had appeared against him, and now had returned again to Ephesus, in the immediate neighborhood of Timothy (Wieseler). Other opinions see in De Wette upon this place. In any event, the bitter mortification experienced by Paul at his hands must have been of formidable, serious sort, and consisted in a withstanding (contradiction) of his words (2Ti_4:16).—The Lord reward him according to his works, ἀðïäþῃ . The effort to free the Apostle here from the appearance of excessive harshness, has given occasion to an alteration of the reading. A. C. D.1 E. P. G., as well as many translators and church-fathers, read ἀðïäþóåé , the Lord will requite him according to his works. How weighty soever this number of witnesses be, observation has justly called forth some complaint nevertheless that there has been here designedly a softening of the sense of the word, so that the Recepta in the end, has more inner probability. The Apostle utters here no vindictive judgment, but an imprecation which springs from his Christian feeling for right and righteousness, where, under no circumstances, must it be forgotten that he has to deal, not with a personal enemy, but with an opponent of his word (2Ti_4:15), and of the cause of the gospel, as in Act_13:9-10.
2Ti_4:15. Of whom be thou ware also; for he hath greatly withstood our words. The soberness of this advice and the resoluteness of this accusation is the best evidence that Paul, in the foregoing words, had been in no degree blinded by personal revenge. The connection with the statements in 2Ti_4:15-16 strengthens the conjecture that Alexander withstood ( ἀíèÝóôçêå ) the words of the Apostle, not during any previous ministerial activity, but on the occasion of his recently delivered defence, when Paul was defending not only his personal cause, but assuredly, for the most part, the cause of the gospel.
2Ti_4:16. At my first answer no man stood with me, Ïὐäåßò ìïé óõìðáñáãÝíåôï . Wolf: “ Óõìðáñáãßíåóèáé indicat patronos et amicos, qui alios, ad causam dicendam, vocatos, nunc præsentia sua, nunc etiam oratione adjuvare solebant” (comp. Schömann, Att. Recht, p. 708). According to Roman law, such assistance was perfectly legal, and allowed the accused. Even Roman emperors were accustomed not to shun their friends when arraigned. Lucian (De Morte Peregrini, § 13) derided the zeal of the early Christians who availed themselves of this right. If any one, surely Paul might have expected that, upon the bench of the advocate, friends would not have been wanting who would freely have raised their voices in his behalf. To be sure, some had gone away (2Ti_4:11); but he was at Rome then for the second time, and he had various, and, amongst them, distinguished friends (see Php_1:13; Php_4:22), consequently others could not have been wanting to him. But here, likewise, human weakness, and fear of becoming involved in the probably unfavorable issue of his suit, had prevailed in full force. It is hence likewise clear that his condition now was entirely different from that during his former imprisonment.—(I pray God) that it may not be laid to their charge, adds the Apostle, in the consciousness, on the one hand, that an actual sin had been committed, which certainly needed forgiveness; and, on the other side, that here no deliberate wickedness, like that of Alexander (2Ti_4:14-15), had been at work, but only weakness of the flesh. In this his gentle judgment, moreover, he exhibits likeness of the Master (Mat_26:41), whom he resembles in this, that, upon his entrance at the path of death, he found himself forsaken of his dearest friends, and yet was not alone (comp. Joh_16:32).
2Ti_4:17. Notwithstanding the Lord stood with me and strengthened me. After the mention of the dark side, the Apostle exhibits the bright side of his situation in that critical moment The Lord—viz., Christ—stood by me ( ðáñÝóôç )—with the help of the Holy Ghost (comp. Mat_10:19-20)—and (this the result of the assistance) strengthened me ( ἐíåäõíÜìùóå ìå , comp. Php_4:13; 1Ti_1:12), in that he endued me with courage and ðáῤῥçóéá . The Lord has not only done what the Apostle might have expected from his friends, but more yet.—The immediately following states the object of this benefit: That by me the preaching might be fully known (sc. of the gospel), ðëçñïöïñçèῇ , comp. 2Ti_4:5 (without adequate grounds, some Cod. read ðëçñùèῇ ), not only, that the preaching of the gospel through me should gain fuller confirmation and recognition, but that it should thereby reach, as it were, its culmination, since upon this occasion it was rung forth impressively in the capital of the world, in the ears of the corona populi, and (that) all the Gentiles might hear. The Apostle regards the witness delivered upon this occasion as the keystone of his apostolic message, and all within its reach as the core and representation of all heathen peoples (comp. Rom_10:18; Col_1:6).—And I was delivered out of the mouth of the lion. “Multi sub nomine Leonis Nerorum intelligunt. Ego hac locutione potius generaliter periculam designari existimo, ac si diceret: ex præsenti incendio, vel ex faucibus mortis;” Calvin. The explanation, that there is reference here to the punishment of being thrown to raging lions, is insipid (Mosheim). Whether, again, Alexander the coppersmith, or a certain Æilus Cæsareanus, a deputy of the Emperor, or also the chief accuser in the lawsuit, is here designated, is a matter wholly undecided. It must not be overlooked that here the statement is not of the lion himself, but of the mouth of the lion, and that hereby, in a figurative manner, the sum total of the dangers which, at the moment, surrounded the Apostle, can be expressed (comp. Psa_22:22).
2Ti_4:18. And the Lord shall deliver me, &c. The Apostle foresees that the issue of the decisive final hearing, now imminent, might not be comparatively as favorable as that of the first hearing, from which he had gone forth unharmed; but he does not lose courage upon that account. He who has delivered him thus far out of all dangers, will do it yet again. ̔ Ï êýñéïò ῥýóåôáß ìå ἀðὸ ðÜíôïò ἔñãïõ ðïíçñïῦ . In and by itself, it were possible that he here refers to ἔñãá ðïíçñÜ which he himself might perhaps do, in reference to which he now, nevertheless, hopes in the Lord to be graciously delivered from (Grotius: “Liberabit me, ne quid agam, Christiano, ne quid Apostolo indignum”). At this high level of his spiritual development, and with death immediately before him, it is not probable that the Apostle could have felt and expressed fear in this respect, and hence the view is far more acceptable that Paul was thinking here of the ἔñãá ðïíçñÜ of his enemies (so to say, further openings of the lion’s mouth). That he nevertheless, as would appear from the tone of the words, expected no deliverance from the real danger of death, or a restoration of his former freedom, is evident from what follows immediately: and will preserve (me) unto his heavenly kingdom; in that kingdom which, although it be founded upon earth, and will, at the Parousia, be revealed in all its glory, is, nevertheless, here considered decidedly as in the beyond: óþóåé åἰò = óþæùí ἄîåé ìå åἰò (Heydenreich). The heavenly kingdom is the receptaculum in which Paul will find complete deliverance, after, through death naturally, he shall have been transported thither. We have here consequently no other idea than in Php_1:23.—To whom be glory for ever and ever. Amen. Here, too, as in Rom_9:5, the doxology is dedicated to Christ, through whom he enjoys this deliverance. A worthy conclusion of this entire passus of the whole Epistle, to which, moreover, only a few more particulars of less importance will be further added. “Doxologiam parit spes, quanto majorem res;” Bengel.
2Ti_4:19. Salute Prisca and Aquila (see Act_18:2; Rom_16:3; 1Co_16:19). Here also, as it often occurs, Prisca is named before her husband. It may perhaps be considered a proof that she was his superior, either as regards character or in respect of the development of her spiritual life.—And the household of Onesiphorus (see 2Ti_1:16-18).
2Ti_4:20. Erastus abode at Corinth, &c.—Besides here, Erastus is also mentioned in Act_19:22 and in Rom_16:23, as chamberlain of the city of Corinth (arcarius civitatis, or financial administrator). Yet it is a question whether the person here alluded to is the same as the one last mentioned. The very saying that he abode at Corinth speaks against it, since from ïἰêïíüìïò this would surely have been self-evident, unless, indeed, he had already resigned his office, or, perhaps, had been deposed for his avowal of Christianity.—But Trophimus have I left at Miletum sick. From Act_20:4; Act_21:29, we are acquainted with Trophimus as a Christian from among the heathen, also an occasional travelling companion of Paul, and the innocent cause of that storm which then arose against the Apostle. This time, also, he had wished to accompany Paul on his journey, but had been left by him sick at Miletus, a city on the seacoast of Caria (not the Miletus in Crete). A statement again, which remains inexplicable if we assume that this Epistle was written during the Apostle’s first imprisonment at Rome, since it is surely impossible to place this incident in that last journey to Jerusalem mentioned in Acts 20, 21. (see Act_21:29). Well says De Wette: “The idea of leaving refers to a prior companionship.”
2Ti_4:21. Do thy diligence to come before winter (see 2Ti_4:9). “Ipsa hieme navigatio olim fere nulla, et imminebat martyrium Pauli;” Bengel.—Eubulus greeteth thee … and all thy brethren. Names of certain Christians of Rome, of whom we know nothing.—Linus, according to some writers, is the same person whom Eusebius and Irenæus name the first Bishop of Rome. [The tradition was generally received.—E. H.]
2Ti_4:22. The Lord … be with thy spirit. A blessing differing somewhat in form from the conclusion usual to the Apostle. In the knowledge that it is his last Epistle, he has purposely so divided the blessing that the former part concerns Timothy alone ( ìåôὰ ôïῦ ðíåýìáôüò óïõ ), but the latter, all the believers with him who would read it ( ìåè ̓ ὑìῶí ). See 1Ti_6:21.
2. The last wishes, regulations, and blessings of the Apostle before his death are of double importance. In the first place, they show that we do not stand here upon the soil of abstract ideas, but of the soberest historical reality; and, secondly, they contain, just in the seeming unimportance of many of the notices, one indirect proof more of the genuineness of the Epistle. How could a forger have devised an order like the one concerning, for instance, the cloak, the books, and the parchments? But he who wishes in any case to find straightway, in the innocent name “Linus”—only mentioned here by the way—a sign of the second century, and makes this salutation a basis for groundless hypotheses and hypercritical combinations (Baur), must certainly cling very closely to his once-assumed fixed idea. It is to be hoped, too, that the opinion (Wieseler, Chron. Syn., p. 428) will find no general support, that in deciding upon the composition and arrangement of the apostolic Epistles, the personal references are of no importance.
3. Just that genuinely human trait which appears in Paul’s longing for his friends before death, and is expressed in his sorrow for the faithlessness of certain ones, shows us that the state of his mind (2Ti_4:6-8) can in no way be called a fruit of enthusiasm and exaggeration.
4. The little we know of Demas gives us no right to use him, as he already has been, as evidence against the evangelical precept of the perseverantia sanctorum. The word of the Apostle, 1Jn_2:19, is rather of weight in this case. The use Bunyan has made of this character in his “Christian Pilgrim,” is ingenious. We may say, in fine, that when in us, or in others, only feeble germs even of spiritual activity are found, the consideration of Demas stimulates our vigilance; while a glance at Mark (2Ti_4:11; compare with this his earlier history) quickens our courage. The former reminds us of the saying: “Many who are first shall be last;” and the latter: “and the last shall be first.”
5. Upon the difficulty which has been found in 2Ti_4:13, against the Theopneusty of the Apostle, compare what has been said on 1Ti_5:23, in “Doctrinal and Ethical.”
6. The account that Paul left Trophimus sick at Miletus, is, in the first place, an internal proof of the genuineness of the Epistle; for no wonder-loving forger would ever have written thus, in the Apostle’s name; but secondly, also, it is a remarkable aid to a true judgment of the Apostle’s power to perform miracles, which was just as little unlimited on the one hand as wholly arbitrary on the other. “We may herein also notice the wonder-working power of the Apostles, namely, that its use lay not in their own will, but in that of God; and that when miracles were to occur, they were especially urged thereto by God; and that they were used, too, only as introductory to the preaching of the gospel, and as confirmatory of it, but, for the rest, not in rivalry with the mystery of the Cross and its passion, so that this might be dispensed with at will, by means of miracles wrought upon our enemies;” Starke.
“How joyous am I here below!
My treasure is the A and O,
Beginning and conclusion.”
Starke: Hedinger: How many brothers Demas has, who love the world better than God (Luk_8:13)!—Cramer: Not he who has begun well, but he that shall endure to the end, shall be saved (Mat_24:13).—Osiander: Many a one is at first weak in his charge, but afterwards zealous in the work of the Lord. Hence we should not straightway despise the weak, but hope for improvement (Rom_14:1).—Preachers must have books and paper; reading and writing is their labor. Without these they can hardly exist (1Ti_4:13).—Hedinger: A coppersmith withstands Paul, God, Christ’s kingdom and word. Thus the enemy can work by means of insignificant people. One fly defiles much ointment, one mangy sheep many others (Ecc_9:18; Ecc_10:1). One bad man, when subject to the devil, can prevent much good by word and deed. May God reprove Satan, that he hold his peace!—Imperfections and faults occur even among saints; wherefore we should edify and improve each other in common (Gal_6:1; Mat_26:56).—When all our friends, when father and mother forsake us, our God will not forsake us (Psa_27:10).—Experience brings hope with it; he who has been so often in peril, and has been saved—who feels, too, every day the saving help, can surely be of good hope that the Lord will always save him.—A blessed death shuts the door on every suffering.—Remember your benefactor, and, if you can do no more, wish him a thousand different benefits forever and ever.—To be blessed by the holy, is honor and benefit.—Jesus Christ all in all. Where He is not, we can accomplish no good.
Heubner: If even a Paul experienced bad faith from his friends, how much easier for us to find consolation!—Hints on the value and use of books, on lectures, and scientific occupations.—There is a holy longing to see evil punished for the sake of good.—It is often wise to turn aside from your path.—Let us be considerate and gentle with human weaknesses.—The aid of God is assured to the witnesses of truth.—The godly need not fear even the cruelest violence.—The final redemption of the godly is not here, but will be there.—Even with the dignity of an apostle, intimate friendship is compatible.—“Not to strange means, but to yield to God’s law” (see 20 b).
Lisco: Paul’s trust in God in his last extremity.—The Lord our guard and aid: (1) He stays when men leave us; (2) He protects us; (3) He redeems us in the end.—Want of love, and love in its origin and action.
Footnotes:
2Ti_4:10.—[Cod. Sin. is peculiar here— ãáëëßáí ; so, too, C—E. H.]
2Ti_4:11.—[Tischendorf reads ἄãáãå , after A. Lachmann, ἄãå ; so Cod. Sin.—E. H.]
2Ti_4:14.—[See our Author’s exposition. He adheres, with Tischendorf, to the Recepta, ἀðïäῷç . Lachmann, after weighty authorities and Greek Fathers, reads ἀðïäþóåé ; so the Cod. Sin. and Wordsworth.—E. H.]
2Ti_4:14.—[ áὐôïῦ ; left out of the Cod. Sin.—E. H.]
2Ti_4:15.—[ ἀíèÝóôçêå . Lachmann, after A. C., and others, ἀíôἐóôç ; so Cod. Sin., Wordsworth, and is adopted by Huther.—E. H.]
2Ti_4:16.—[ óõìðáñåãÝíåôï . The weight of testimony is in favor of ðáñåãÝíåôï ; so Lachmann and Cod. Sin.—E. H.]
2Ti_4:17.—[Modem critical editors have adopted the plural form, ἀêïýóùóéí , instead of the singular, as in the Recepta.—E. H.]
2Ti_4:18.—[ êáß in this place to he omitted.]
2Ti_4:22.—[Instead of the reading of the Recepta, ὁ êýñ . ̓ Éçó . ×ñéóôüò , Lachmann has, ὁ êýñ . ̓ Éçóïῦò , which Huther defends. Tischendorf, ὁ êõñéïò simply; so, too, the Cod. Sin. Wordsworth retains the reading of the Recepta.—E. H.]
2Ti_4:22.—[ ἀìÞí not genuine.—E. H.]