II. THE FINISHED COURSE. He could look back upon the racecourse now, and he varies his imagery. Now he introduces the idea of the Grecian games. We can see the eager athlete girding his loins for the race—a race which taxed all his energies. In heat and cold, amidst enemies and friends, St. Paul "pressed toward the mark." There is no tone of finality, however, about his language in the strictest sense. The end was only a post which he had to pass, not a grave in which he had to sleep. For to him to live was Christ, and to die was gain.—W.M.S.
2 Timothy 4:8
The great reward.
"Henceforth there is laid up for me a crown of righteousness." This is the keynote. Many successful Roman generals and some of the philosophers of the old world committed suicide in weariness and disgust of life. To live was ennui, and worse; for all was "vanity and vexation of spirit."
I. THE FUTURE IS PROVIDED FOR. "Henceforth for, [or, 'as to the rest'] there is laid up for me." Christ will not let any one of his faithful servants go uncrowned; all receive the prize—only their crown will be the perfecting of character, as the flower blossoms in its summer beauty. Heaven is the everlasting summer of the saints; and there "the crown of righteousness," which never was fully attained upon earth, will be given to all those who endure unto the end. Sometimes it is called "the crown of glory," sometimes "the crown of righteousness," and sometimes "the crown of life;" for the crowns of God are not the tinsel of earth's corruptible gold, but crowns of conscience, mind, and character—in one word, crowns of life.
II. THE RIGHTEOUS JUDGE WILL BE THERE. He before whom all hearts are open, he whose judgment is according to knowledge, and who understands all the unknown and unnoticed conflicts of every earnest soul. He is the righteous Judge. Human judgment at its best cannot be perfectly righteous—it may approach to it, but "What man knoweth the things of a man, save the spirit of man which is in him?" None, indeed, but himself and God.
III. THE UNIVERSAL CHURCH WILL SHARE IN THE CORONATION. "And not to me only, but unto all them also that love his appearing." Some men dread that appearing. They never have liked thoughts of God, and how shall they like the presence of God? Those who have lived in pleasure, and said to God, "Depart from us!" may well tremble at his appearing. But the true Christian, who has walked by faith, loves Christ's appearing.
1. We long to see equity or righteous judgment triumphant in the universe. So much judgment seems to miscarry now.
2. We long to see the Saviour, whom not having seen, we love; for at his appearing "we shall be like him, for we shall see him as he is." St. Paul was no rhapsodist, but he desired to depart and be with Christ, which was far better.—W.M.S.
2 Timothy 4:21
Timothy's presence desired.
"Do thy diligence to come before winter." Travelling would be difficult then, if not impossible, and perhaps the white snow would be the shroud of the apostle. Anyway, he has been delivered once for a brief space out of the mouth of that lion—Nero. But it is not easy to believe that this ferocious lion, satiated for the time with blood, should seek to devour him no more. But a Roman prison in winter is a very desolate place, and he who has been hurried from place to place by his keepers has left even his warm cloke behind him, and hopes to cover himself with that black goat's-hair skin when winter comes. Bring the cloke, Timothy, and the papyrus books—old vellum manuscripts, perhaps the roll of Isaiah and the prophets; let not Timothy forget them, for there are songs of prisoners in those inspired prophetic rolls. And let Timothy remember that St. Paul wants to see his face again.
I. HERE IS ABSENCE OF MURMURING. We may and ought to learn what the gospel can achieve. Here is Paul prevented from preaching, with arrest laid on all his missionary work. In a dreary Roman dungeon he is "persecuted, but not forsaken;" "struck down, but not destroyed." Yet mark this—he never suffered one murmuring word to pass his lips.
II. HERE IS PRESENCE OF GREETING. He would cheer Timothy, and sends him various greetings, from the Roman saints, as we may see by their names—Eubulus, Pudens, Linus, and Claudia, and all the brethren—send greeting. What sublime self-abnegation there was in St. Paul! Forgetful always of himself! How like the Master! In the hour of expected dissolution he is thinking only of others.—W.M.S.
HOMILIES BY R. FINLAYSON
2 Timothy 4:1-8
Solemn charge to Timothy.
I. CHARGED TO BE FAITHFUL IN THE PERFORMANCE OF HIS OFFICIAL DUTIES.
1. Witnessing the charge.
2. Particulars of the charge. These are given in rapid succession, without connecting words, by which there is gain in force.
II. ARGUMENT DRAWN FROM A DISTURBED FUTURE.
1. The intolerableness of sound doctrine. "For the time will come when they will not endure the sound doctrine." The sound or healthful teaching, according to 1 Timothy 3:16, is that which, founded on the facts of redemption, leads to godliness. Men find it intolerable, because it binds them down to thoughts and courses which are contrary to "their own lusts."
2. The teachers that spring up for those who find sound doctrine intolerable. "But, having itching ears, will heap to themselves teachers after their own lusts." Their relief is not to get rid of all teachers (which would be too drastic), but to get teachers after their own lusts. These teachers are the birth and reflection of their own depraved sentiments. Those who strive to have their desires regulated by the Word of God are satisfied with the gospel teachers; those who have their desires unregulated (i.e. in the state of lusts) are not easily satisfied. "Having itching ears, they heap to themselves teachers." They have a constant uneasy feeling which seeks to be gratified with new teachers, both many and indiscriminate.
3. The abandonment of those who have itching ears to myths. "And will turn away their ears from the truth, and turn aside unto fables." Their duty is to turn their ears to the truth, but, as they have itching ears, they turn aside to listen to fables—not truth, but inventions. When men do not find the truth agreeable to the ear, they may take the wildest fancies, the most childish beliefs. There were anticipations of these myths of the future with which Timothy had to do.
III. CHARGE RESUMED.
1. Sobriety. "But be thou sober in all things." Those who had to do with myths had not clearness and caution of mind, but were intoxicated with their own wisdom. Timothy was to avoid their fault. There is a sobriety which is germane to the truth. It does not flatter a man, but keeps him to the humility of fact. It may deeply move him, but does not take away his clearness and caution. It does not, like many myths of the false teachers, morbidly excite the imagination, or leave room for morbid gratification, but acts as a principle of self-restraint. Timothy, in seeking to influence others, was to exercise all self-restraint in manner and matter of preaching and in personal dealing.
2. Hardihood. "Suffer hardship." This is not the first time that he has been thus exhorted. In 2 Timothy 2:3 there was the added idea of association with Paul. The exhortation is reintroduced in this comprehensive charge, again and more impressively to remind him of hardships that he might expect in his future ministry.
3. His evangelistic office. "Do the work of an evangelist." There was need to remind Timothy of this, inasmuch as for the time he was settled in Ephesus. Paul had been very much of an evangelist, i.e. an itinerant preacher, himself. However important the establishing of congregations, he was not to overlook the importance of circulating the gospel, with a view to new congregations being formed.
4. All the parts of his ministry to be attended to. "Fulfil thy ministry." tie has mentioned one part; in the concluding direction he includes all. His ministry was partly determined by his talents and circumstances. He was rightly to proportion between the various parts of his ministry, giving each the attention to which it was entitled, though one might be attended with greater hardship than another. He was to fill up the Divine measure in all, and to the end of his life.
IV. CONSIDERATION DRAWN FROM THE APOSTLE'S END.
1. His end approaching. First mode of conceiving of his end. "For I am already being offered." The force of the connection is that Timothy was to be faithful, because Paul was no longer to remain to carry on Christ's work. Upon him the mantle of his master was to fall. The language in which Paul describes his end is Jewish, and sacrificial, in its colouring. The conclusion of the sacrifice was the libation, or pouring out of the drink offering of wine around the altar. His service of Christ had been all of the nature of sacrifice. He "counted not his life dear unto himself." He was among those who, for Christ's sake, were killed all the day long, who were accounted as sheep for the slaughter. There was now only the concluding libation, viz. the pouring out of his blood as a martyr around Christ's altar. The concluding ceremony was already commenced, in what he was suffering in his dungeon. It had a painful significance, and a rich significance too; for it was as the pouring out of strong wine (Numbers 28:7). Second mode of conceiving of his end. "And the time of my departure is come." The word translated "departure" has a common nautical application, viz. to the loosening of the cable that binds the vessel to land, that it may speed on to its destination. By his martyrdom the connection between Paul and earth was to be let loose, that he might speed, as with the quickness of lightning, to the haven where he was forever to rest. The time of the loosening was all but come; there on the pier was the man appointed to let slip the fastenings.
2. Feelings with which he regarded his approaching end.
(a) Present laying up. "Henceforth there is laid up for me the crown of righteousness." There is the idea of laying up, as for future use or enjoyment. What was laid up was the crown of righteousness, i.e. the reward of him who conquers, and of him who rightfully conquers. In the Christian view this is he who does the work which is appointed for him by Christ. From that time forth the crown of righteousness was laid up for him. To such a height the assurance of the apostle rose. There was no self-exalting element in his assurance, as though he had been working in his own strength, or as though he had the deciding of what, comparatively, his reward was to be. But that, from his experience of assisting grace m the doing of his work, he was among those who were to be crowned, he had no more doubt than he had of his own existence.
(b) Future bestowal. "Which the Lord, the righteous Judge, shall give to me at that day." The Rewarder is the Lord—whose prerogative is indisputable. He is to reward at that day—the day of the future by pre-eminence. He is then to act as the righteous Judge—whose judgments are all to be founded on righteousness. From his reserved treasures he is to bring forth the crown due to faithful service, and place it on his head.
(c) General occasion. "And not only to me, but also to all them that have loved his appearing." He expressly excludes the thought of his being exceptionally crowned. His being crowned would not prevent others, such as Timothy, from being crowned. All would be crowned who continued to love Christ's appearing. This event is to be affectionately regarded, because it is the time when his loveliness is to be fully displayed, when also his love for his people is to be fully displayed. It is an event which is fitted to purify and elevate our spiritual life. Let it be the test by which we try our being included in the number of the faithful. Does it occupy our thoughts? does it inflame our affections?—R.F.
2 Timothy 4:9-22
Personal.
I. TIMOTHY.
1. Requested to come to Rome. "Do thy diligence to come shortly unto me." His formerly expressed longing to see him (2 Timothy 1:4) is now turned into a formal request to come, and to come shortly, unto him. In the diligence he was to show in this there is not the idea of pure haste, but of the utmost haste that was compatible with the interests of Christ at Ephesus. Certain arrangements would require to be made, not merely for his journey, but for the carrying on of the work after his departure. But as soon as these arrangements could be made he was to hasten to him at Rome.
2. Special reason in Paul's isolation. "For Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." The fundamental reason for the request was the apostle's approaching martyrdom; but there was an additional and special reason in his isolation at Rome. This should not have been the case; for Demas, who had been his trusted assistant, had been there, and if he had done his duty would still have been with him. But he forsook him in his hour of distress, which may probably be associated with his first defence (verse 16). The reason for desertion was that he loved the present world. We are not to understand world in the ethical sense in which it is sometimes used; the world as it has become by the entrance of sin, in opposition to the world as it was intended to be. He loved the good things of the world—absence from the scene of peril, ease in his own home—in preference to what would have advantaged him in the future world—bravely standing by Paul and lovingly ministering to his sufferings. The conduct of Demas was dastardly and cruel, calculated to destroy his influence as a Christian teacher. We are not warranted in saying that it excluded after penitence and wrecked his destiny. It has been his earthly destiny to be associated with a black act done to one of the noblest of men at a time when his nobility shone forth most clearly. In explanation of his isolation, Paul mentions without comment the departure of Crescens to Galatia, and of Titus to Dalmatia. In their case we may understand that there was not desertion of Paul, but pressure of Christian work and a mission from Paul. The only one of Paul's assistants who was with him was Luke, so often mentioned in connection with Paul. In connection with the mention of his name here, it is remarkable that he who was with Paul during his second imprisonment in Rome only brings down the apostolic history to the period of the first imprisonment there. With the exception of Luke there were no Christian workers with Paul who could enter intelligently and sympathetically into his plans and render assistance on the spot.
3. Requested to take Mark, and bring him with him. "Take Mark, and bring him with thee: for he is useful to me for ministering. But Tychicus I sent to Ephesus." After what had happened, the honourable mention of Mark in Colossians 4:10 and again here is honourable to Paul. His opinion of him had undergone great change. He had made a firm stand against him as an unsuitable companion in labour; now he bases his request for the presence of the evangelist at Rome on his being useful for ministering. Tychicus, who is warmly commended in Ephesians 6:21, had been thus useful; but he had been under the necessity of sending him on a mission to Ephesus. The ministering to be thought of was not so much to Paul the prisoner as to Paul in his imprisonment planning for the future of Christianity. These, then, we are to think of as the three workers who surrounded the apostle in Rome as he neared his martyrdom—Timothy, Mark, Luke. They were men of like spirit, to whom he could freely communicate his plans and also the enthusiasm necessary for carrying them out. All three had the evangelistic faculty. If Timothy had more of the administrative faculty, marking him out as, more than the other two, the successor of Paul, they had more of the literary faculty, marking them out for service to future generations.
4. Requested to bring belongings of the apostle with him from Troas. "The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments." The apostle had not lived to accumulate property; and none would be much the richer by what he left behind. He possessed a cloke, which some friend may have gifted to him—a large warm cloke for winter, when lately at Troas—since the previous winter, we may suppose—he had not been able to bring it with him, but had left it with Carpus. As Timothy would pass Troas on his way to Rome, he is requested to bring it with him. Paul did not, in the spirit of modern monasticism, court suffering; he provides against the coming winter, even when that winter was to bring his martyrdom. He also possessed books, which are a necessity for the preacher. He who has influenced so many by his books was himself influenced by the books of others. He also possessed parchments, on which he laid greater stress as his own compositions, containing records and statements of truth in which he was deeply, interested, as fitted to keep the current of Christianity clear and pure. Timothy, who in the First Epistle is charged to attend to reading, would find in these books and parchments good pabulum and companionship on his journey from Troas to Rome.
II. ALEXANDER.
1. His injurious conduct. "Alexander the coppersmith did me much evil." The fact of his being styled the coppersmith seems to point to his being distinguished from others of the same name. We would not, therefore, identify him with the Alexander of the First Epistle, or the Alexander of the Acts of the Apostles. We may conclude, from the language, that he bore personal animosity to Paul.
2. The Righter in heaven. "The Lord will render to him according to his works." This is very different from invoking a curse on Alexander. He found it in his heart to make matters much worse for Paul. The Lord would judge between them. This would issue in evil to Alexander, unless his present spiteful works were followed by repentance.
3. No confidence to be placed in him. "Of whom be thou ware also; for he greatly withstood our words." Paul had good reason to be on his guard against him. We can understand his having a certain connection with Christianity, which would give him all the more power to injure Paul. But he had not the spirit of Christianity, when on the occasion, we may suppose, of the first defence, he made injurious statements against the great champion of Christianity. If he still professed to be a friend of Christianity at a distance from Rome, he was to be regarded with suspicion.
III. PAUL.
1. First defence. "At my first defence." This first defence was in connection with a second imprisonment, of which there can be no doubt. The account of Eusebius is that "after defending himself successfully, it is currently reported that the apostle again went forth to proclaim the gospel, and afterwards came to Rome a second time, and was martyred under Nero." Some would place an interval of five years between the first and second imprisonments. We have not the means of knowing the precise charge against which he had to defend himself on this second occasion. There is apparently this fact to go upon, that, after the conflagration of Rome which was attributed by Nero to the Christians, Paul as their leader was liable at any moment to be arrested. The supposition is adopted by some that on this ground he was arrested at Nicopolis, where Titus was to join him (Titus 3:12), and taken across the Adriatic to Rome. His trial, which does not seem this time to have been long delayed, was yet recent; for Timothy had not been informed of it. The trial would probably take place, not before Nero, as on the previous occasion, but before the city prefect, who, as more the emperor's creation, was supplanting the regular judges. The scene of the trial would probably be in one of the basilicas in the Roman forum, where a large audience could be accommodated. "A dense ring," says Pliny, "many circles deep, surrounded the scene of trial. They crowded close to the judgment seat itself, and even in the upper part of the basilica both men and women pressed close in the eager desire to see (which was easy) and to hear (which was difficult)." We may conclude, from the language here (first defence), and also from his being still in bonds as a malefactor (2 Timothy 2:9), that the trial resulted neither in his condemnation nor in his full acquittal. Some imagine that he was acquitted on a first charge; but that there was a second charge on which he was yet to be tried. The more probable supposition is that there was a postponement in consequence of the case not being clear, and that the apostle was looking forward to a second trial when, on the whole case, be would have to make a second defence.
2. Assistance at his trial. "No one took my part, but all forsook me: may it not he laid to their account. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear." He had not the assistance which was usually enjoyed by the accused on his trial. No stress need be laid on the absence of a professional advocate; for Paul was well able to defend himself. But there was no one beside him to give him countenance. There was no one—which would have rendered great assistance—to come forward and testify that his relation to the Roman law, in his conduct and teaching, had been all that Romans could have desired. It was his fortune to be put in the position in which his Master had been put before him. "All," he says, "forsook me." The resemblance extended not merely to his position, but to his gentleness of spirit. The Master had said on the cross, "Father, forgive them; for they know not what they do." The servant echoes this sentiment when he says, "May it not be laid to their account." The absence of earthly friends was, however, more than made up by the presence of a heavenly Friend. This was the Lord Jesus Christ, who stood by him, not merely as his Friend, but as his Advocate, and strengthened him as such. That is to say, he supplied him, in matter and spirit, with all that was necessary for his defence. This was according to the Master's own promise, "And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall say: for the Holy Spirit shall teach you in that very hour what ye ought to say." We learn that the defence of himself was adroitly turned into a defence of the gospel. If there was a charge of arson, it would be open to him to show that the gospel did not encourage crime or resistance to the powers that be. It would also fall naturally to him to give a statement of the points on which he laid greatest stress in his teaching. The assistance he received was of the highest avail; for it brought his life work to its culmination. He had been proclaiming the gospel in many places, and in many places the Gentiles had heard. Now, when his opportunity had come before Roman officials and before a Roman multitude, as apparently it had not come before, he could say that, as far as his instrumentality was concerned, his proclamation had reached its climax, and the last of the Gentiles had heard.
3. His description of the restart of the trial. "And I was delivered out of the mouth of the lion." The ancient opinion, that the lion here was Nero, may be taken as substantially correct. We are not to understand that Paul had become personally obnoxious to Nero since his acquittal by him. Away from Rome, he may not have attracted the attention of the tyrant. But it suited Nero, according to the testimony of Tacitus, to avert the rage of the populace from himself to the Christians. As the result of that rage, Paul, as the ringleader of the Christians, was apprehended, and put on his trial. In the state of feeling which prevailed, it would be very difficult for Paul to get a calm hearing. He was more likely to meet with fierceness than with justice. The Roman power, of which Nero was the fit embodiment, was like a lion opening its mouth to devour him. That he was not instantly devoured was nothing less than a miracle. The Lord standing by him, he was delivered out of the mouth of the lion. We must not put more meaning into this than it will bear. It simply means that he got a respite. Roman fierceness was not then gratified; the lion did not. get him then between its teeth. But Roman fierceness, consequent on the conflagration, had not died out; the lion might again open its mouth on him.
4. Confident hope of future and everlasting deliverance. "The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom." His respite gave him this confidence. It did not make him self-confident; but, mindful of the source whence his respite had come, his confidence was in the Lord, that he would deliver him still. It was not a deliverance from death that he expected, as appears from the second clause. But it was deliverance from all that would intimidate him or unfit him for bearing a worthy testimony on the occasion of his second trial. A wicked attempt might be made to damage Christianity in him, as may have been made by Alexander on the occasion of the first trial. The Lord would not allow that attempt to succeed. Christianity would come forth out of the trial untarnished. The issue, so far as he was concerned, would be his being placed safely in Christ's heavenly kingdom. This would be his receptacle after and through death. For Christ's kingdom is already commenced in heaven. The safe placing of Paul in it meant, on the one side, removal from the sphere of all evil, and, on the other side, the coming under the highest conditions of happiness in the enjoyment of Christ—barring what is associated with the completing of the number of the elect and the reunion of soul and body.
5. Doxology. "To whom be the glory forever and ever. Amen." Doxology is an accompaniment of the highest spiritual mood. It is offered here to the Son, as elsewhere to the Father. For it was the Lord's assistance that he had enjoyed, and still expected, and into whose kingdom in heaven he was, by the same assistance, to be safely brought, it would take the ages of ages to declare all that Christ had been and was still to be to him.
IV. SALUTATIONS.
1. The distant to whom salutations are sent. "Salute Prison and Aquila, and the house of Onesiphorus." Prisca and Aquila were workers with Paul, who for his life had laid down their own necks. Prisca being mentioned before her husband would seem to point to her characteristics being more remarkable. The house of Onesiphorus is saluted, apparently for the reason that Onesiphorus himself was dead. Appended notices. "Erastus abode at Corinth: but Trophimus I left at Miletus sick. Do thy diligence to come before winter." Erastus and Trophimus, who were associated with Ephesus, he did not salute, because they were not at the time there, as far as he knew. His feeling with regard to Timothy himself was to have his immediate fellowship. Let not winter come on and prevent his coming; for his martyrdom was imminent.
2. The near who send their salutations. "Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren." The brethren in Rome all sent their salutations. They were numerous enough to be known as Christian,s by Nero. The members of the Roman Church whose names are given would be specially interested in Timothy.
V. BENEDICTION. "The Lord be with thy spirit. Grace be with you." The peculiarity of the benediction is that it is twofold—first to Timothy separately, and then to Timothy and those with him. What Timothy is to have separately is the presence of the Lord with his nobler part; what he is to have along with others is undeserved favour.—R.F.
2 Timothy
2 Timothy 4 - 2-timothy-4 - worlddic.com