2 Timothy 4:2 Komentář

INTRODUCTION TO 2 TIMOTHY 4 In this chapter the apostle charges Timothy to perform his office as an evangelist with great diligence, constancy, and faithfulness, with reasons for it; gives some hints of several particular persons mentioned, which made him very desirous that Timothy would come quickly to him; relates how things were with him when he made his first defence at Rome; and concludes the epistle with salutations, and his usual blessing. The charge is made in the most solemn manner in the sight of God; and of Christ, as Judge of quick and dead; and directs to the several parts of the ministerial work, and the manner in which they should be performed, Ti2 4:1. The reason of which charge is, because the time was hastening on that sound doctrine would not be endured, and men would depart from the truth to fables and false teachers, Ti2 4:3. Wherefore the apostle repeats his charge and exhortation to Timothy, though in other words, to be vigilant, patient, courageous, and faithful in the discharge of his office, Ti2 4:5 adding a fresh reason moving to it, taken from the apostle's death being at hand; which is expressed by a sacrifice, and by a departure out of the world, Ti2 4:6 which leads him to give an account of his past conduct in fighting the good fight, finishing his course, and keeping the faith, Ti2 4:7 and of his firm belief of eternal glory and happiness, Ti2 4:8 and next he desires Timothy to use all diligence to come quickly to him, Ti2 4:9 his reasons for which were, because he had scarce anybody with him: one had forsook him through love of the world; another was gone to Thessalonica; a third to Galatia, and a fourth to Dalmatia; only Luke the evangelist was with him; and as for Tychicus, he had sent him to Ephesus: he therefore desires he would bring Mark with him, and his cloak, books, and parchments he had left at Troas, Ti2 4:10 and then takes notice of persons that had used him ill, particularly Alexander the coppersmith; he wishes justice might be done him; and advises Timothy to beware of him, because of his opposition to the doctrines of the Gospel, Ti2 4:14 and also of others that neglected him, who forsook him when he defended himself: however, he prays that this might not be charged upon them; and observes the goodness of God in standing by him and delivering him; and expresses his faith and confidence that he should be delivered and preserved safe to eternal glory, Ti2 4:16 and next follow the apostle's salutations of some persons at Ephesus, and an account of two others, one at Corinth, and another at Miletum; and a repetition of his request to Timothy, to come quickly to him, and before winter; and then some salutations of persons at Rome, sent by Timothy; and the whole is concluded with the apostle's usual benediction, Ti2 4:19.

Preach the word,.... Either Christ the essential Word, who is the sum and substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation, the word of righteousness, peace, and reconciliation by Christ; which is to be preached, or published, in like manner as heralds proclaim the will of their princes; openly, publicly, and with a loud voice, without adding to it, or taking from speaking out the whole, and keeping back no part of it; and that with all courage and boldness: some copies read, "the word of God"; and the Ethiopic version, "his word"; that is, the word of Christ: be instant in season, out of season; that is, be constant and assiduous in the work of the ministry; be always and wholly in it, either preparing for it, or performing it; or doing those things which are annexed to it, or follow upon it; redeem time, and take every opportunity of dispensing the mysteries of grace, as a faithful steward of them; not only make use of the common and stated seasons for the ministration of the word and ordinances, but embrace every other that offers; make use not only of those seasons which may seem commodious and advantageous both to preacher and hearer, and promise usefulness and success, but even such as may seem incommodious and disadvantageous to flesh and blood; such as times of persecution and opposition; but none of these things should deter and move from the preaching of the Gospel. Several parts of the ministerial function to be insisted on and attended to are next mentioned, as being within the solemn charge given before God and Christ: reprove; errors, and men for their errors and heresies; make use of convincing arguments taken out of the Scriptures, which are profitable for reproof of this kind; and which reproof sometimes is to be given with sharpness, as the case requires, that men may be sound in the faith. Rebuke; or chide for sin; some privately, others more publicly, according to the nature and circumstances of the offence; some more gently, others more roughly, as is needful. Exhort; to all the duties of religion respecting God and man; to show love, and to do good works; to hold fast the profession of faith, and walk as becomes the Gospel of Christ; and to persevere in faith and holiness: or "comfort", as the word may be rendered; for as the ministers of the Gospel are in some cases to be "Boanergeses", sons of thunder, so other cases they should be Barnabases, sons of consolation; and comfort distressed minds, by preaching the comfortable doctrines of peace, pardon, righteousness and salvation by Jesus Christ: with all longsuffering: or patience. The success of the Gospel ministry should be patiently waited for as husbandmen do for the fruits of the earth. Those that give into error, and oppose themselves to the truth, should be instructed in meekness; and those who are overtaken in a fault should be gently rebuked, and restored in such a spirit; and every exhortation should be pressed as persons are able to bear it: and doctrine; in a way that is instructive and teaching, and in agreement with the doctrine of the Scriptures, which are profitable for that purpose.

It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, “Stand ready in season and out of season.” Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time.

Hence the Apostle says, "What will ye, shall I come unto you with a rod, or in love, and in the spirit of meekness." First he speaks of a rod, and as with the rod of an almond tree had smitten the wanderers, that he might afterwards comfort them with the spirit of meekness. Just so did meekness restore the man whom the rod had driven from the Divine sacraments. To his disciple too he gave the same injunctions, "Reprove, beseech, rebuke." Here are two harsh terms and one gentle; but they are only harsh, that they may themselves be softened. For like as bitter food or drink becomes sweet to these bodies which are laden with excess of gall, and on the other hand sweet repasts are bitter to them, so also when the mind is wounded it languishes under the flattering touch of pleasure, but is healed again by the bitterness of correction.

Therefore, let food, and bathing, and banqueting, and the other necessities of life have a definite time. But let instruction about the love of truth from above have no set hour—let all the time belong to it. "In season, out of season, reprove, entreat, rebuke," Scripture says. And the prophet, "On his law he will meditate day and night." And Moses too asked the Jews to do this continually.

"Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when thy rebuke will be most successful, when the reality is proved. "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter. "With all longsuffering and doctrine." For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? "With all longsuffering and doctrine." No ordinary teaching is implied.

I know that it is written, “In the multitude of words you shall not avoid sin.” But would that I were to speak only by preaching your word and by praising you, Lord! Not only would I avoid sin, but I would obtain a good reward, no matter how many words I spoke in this way. For the blessed Paul would not command a sin to his own true son in the faith, to whom he wrote, “Preach the word, be urgent in season, out of season.” For are we to say that a man did not speak many words, who not only in season but also out of season did not keep silent, O Lord, respecting your word? But they were not many, therefore, because they were only what was necessary.

Every occasion is appropriate for teaching, so long as this is done boldly and with forethought.

Preaching is always appropriate, whether to those who hear willingly or not.

The opportune time for preaching and teaching is when the sinner needs the prophylaxis that will lead him to repentance. The sinner will be helped at exactly the right moment between the intention to sin and the commission of sin and will turn to penitence instead.

“Reprove” applies to those who persist in their sin, that they might be led to understand it as sin. “Rebuke” is aimed at those actually engaging in sin. “Exhort” is directed to those who might be led back to their former state after penitence.

Every occasion constitutes an opportune time for preaching.

Rulers ought also to guard with anxious thought not only against saying in any way what is wrong, but against uttering even what is right overmuch and inordinately; since the good effect of things spoken is often lost, when enfeebled to the hearts of hearers by the incautious importunity of loquacity; and this same loquacity, which knows not how to serve for the profit of the hearers, also defiles the speaker. Hence Paul also, in admonishing his disciple to be instant in preaching, when he says, I charge thee before God and Christ Jesus, Who shall judge the quick and the dead by His appearing and His kingdom, preach the word, be instant opportunely, importunely, being about to say importunely, premises opportunely, because in truth importunity mars itself to the mind of the hearer by its own very cheapness, if it knows not how to observe opportunity.

In his teaching the abbot is ever to observe this rule of the apostle: “Reprove, beseech, correct.” This consists in a judicious timing: to mix gentleness with sternness—at one time to show the severity of a master, at another the tenderness of a father. Use rigor with the irregular and the turbulent, but win to better things the obedient, mild and patient.

Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction. Preach the word. But what then is the obstacle? Do not hide the message, but proclaim it. be prepared. That is, repeat, look around and watch that no one sins. And do this promptly, untimely, that is, do not have a fixed and definite time for this, but at all times, even if it is not convenient, manage. And if you find, Paul says, someone sinning, correct. For nothing ought to be done before you have convinced: and after you have shown him to be guilty, rebuke. Find fault, blame. Then after the wound, apply a remedy. For Paul says, "encourage," so that such a person is not swallowed up by excessive grief. with great patience. For the matter requires patience, so that one should not simply trust those who speak, but come through every investigation and the test of time to the truth. and careful instruction. Paul says to admonish along with the rebuke, as one lays it upon a child, not as one punishing an enemy, for he knows when encouragement has more power than rebuke. About those who were devising new things to oppose Timothy.

That is to say, do not think its not time to preach, always let it be that time for you, not just in peace or in gladness, nor should you teach only in Church while you are being censored, but even if you are in prison laying in chains, do not cease preaching.

To what exactly does the apostle adjure? What does this mean? "Preach the word," do not hide, or do not bury in the ground, the gift that is in you. Oh, let us be frightened by this, we who are lazy to preach. Preach unceasingly, speak tirelessly, not once but always. Let there be no set time for you, but "in season," that is, in time of peace, tranquility, and being in church, and "out of season," that is, in dangers and outside the church—speak and preach. The apostle said "in season" and "out of season" in the same sense in which these expressions are used in ordinary speech. A favorable time for preaching is considered a time of peace and calm, and an unfavorable time for it is a time of calamities. Others again consider preaching in church to be timely preaching, and preaching outside the church to be untimely. Or yet another way: do not wait for the time of someone's fall, but teach before anyone falls. When you see that this must be done, that is, when you find someone sinning or intending to sin, do not let it pass without consequence. Rebuke him, that is, impose a penance and punishment, after you have exposed and proven to the one erring his error. Prohibition with punishment is like cutting, while consolation is like a pleasant plaster. Therefore, apply the plaster of consolation, lest cutting alone, producing extreme pain, cast one into despair. Combine this with all preventive measures. For one must also reprove with all longsuffering, so that the one reproved may believe everything not without reason; "and edification," explaining how he sinned and wherein the sin lies. Thus, one must also rebuke with longsuffering, imposing penalties not as upon an enemy, but as upon a son—correction. And in teaching, that is, instructing him of the benefit of punishment. Exhortation most of all requires longsuffering and teaching. With longsuffering not occasional, but "with all," that is, manifested on every occasion—in deeds, in words, and in outward appearance.

Then when he says, "preach the word," he exhorts him to be instant in doctrine, which is twofold: one is for all men; the other for some, at "reprove." First, therefore, he urges him to engage in general teaching; second, how to do so. He says, therefore, "preach the word" of the Gospel: "go into the whole world and preach the Gospel to every creature" (Mark 16:15). For there are two elements in preaching: the announcement of the truth and instruction in morals; and the preacher should do both: "beginning at Moses and all the prophets he expounded to them in all the Scripture, the things that were said concerning him" (Luke 24:27). The manner is persistence and continuance; hence he says, "be instant in season, out of season": "my daily instance, the solicitude for all the churches" (2 Cor 11:28). But he says, "out of season," which is against what is said: "a parable coming out of a fool's mouth is rejected; for he speaks it not in due season" (Sir 20:22) and in Proverbs: "a word in due time is best" (Prov 15:23). I answer that a preacher according to truth should preach in season; but according to the false opinion of his hearers, he should preach out of season, because for the preacher of truth every season is in season for the good, but out of season for the wicked: "he that is of God hears the words of God; therefore you hear them not, because you are not of God" (John 8:47); "how very unpleasant is wisdom to the unlearned" (Sir 6:21). For if a man were to take advantage of an opportunity to speak only to those who are willing to hear, he would benefit the just alone; but it is his duty to preach also to the wicked, that they may be converted; that is why he adds, "out of season": "cry, cease not, lift up your voice like a trumpet and show my people their wicked doing, and the house of Jacob their sins" (Isa 58:1). Then when he says, "reprove," he gives his advice in detail: first, he gives it; second, he describes the manner, at "in all patience." For a person who instructs anyone in detail can instruct him regarding the faith, so as to instill the truth and remove error; in regard to this he says, "reprove," namely, their errors: "rebuke with all authority" (Titus 2:15). Or he can instruct in matters pertaining to good morals, to which he should sometimes exhort good men, who are in lofty positions; and then he should speak calmly and gently; hence he says, "entreat": "an ancient man rebuke not, but entreat as a father" (1 Tim 5:1); "you who are spiritual should instruct such a one in a spirit of meekness" (Gal 6:1), and especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; hence he says, "rebuke": "wherefore rebuke them sharply, that they may be sound in faith" (Titus 1:13); "refuse not the chastising of the Lord" (Job 5:17). But how shall he rebuke? "In all patience," lest you seem to be angry and to be rebuking from anger; but calmly: "the learning of a man is known by patience" (Prov 19:11); "they shall be patient that they may show" (Ps 91:15); "and doctrine," namely, in matters pertaining to the faith and to morals: "they shall feed you with knowledge and doctrine" (Jer 3:15).

The apostle charges Timothy to be diligent, incessant, and faithful in his preaching; to watch, suffer patiently, and give full proof of his ministry, Ti2 4:1-5. He predicts his own approaching death, and expresses the strongest confidence of being eternally happy, Ti2 4:6-8. Desires Timothy to come and see him; shows that several had forsaken him, that others were gone to different districts, and that he had only Luke with him, Ti2 4:9-12. Desires him to bring the cloak, book, and parchments, which he had left at Troas, Ti2 4:13. Of Alexander the coppersmith's opposition, Ti2 4:14, Ti2 4:15. Tells Timothy how he was deserted by all when obliged to make his first defense before Nero; how God supported him, and the confidence with which he was inspired, Ti2 4:16-18. Salutations to different persons at Ephesus, and from different persons at Rome, Ti2 4:19-21. The apostolical benediction, Ti2 4:22.

Preach the word - Κηρυξον τον λογον· Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ. Be instant in season, out of season - Επιστηθι ευκαιρως, ακαιρως. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any. Reprove - Ελεγξον· Confute, the false teacher. Rebuke - Επιτιμησον· Reprove cuttingly and severely those who will not abandon their sins. Exhort - Παρακαλεσον· Comfort the feeble-minded, the diffident and the tempted. With all long-suffering - In reference to each and all of these cases. And doctrine - The different modes of teaching suited to each.

SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22) charge--Greek, "adjure." therefore--omitted in the oldest manuscripts. the Lord Jesus Christ--The oldest manuscripts read simply, "Christ Jesus." shall judge--His commission from God is mentioned, Act 10:42; his resolution to do so, Pe1 4:5; the execution of his commission, here. at his appearing--The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God . . . ) and by His appearing." and his kingdom--to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible (Luk 22:18, Luk 22:30; Rev 1:7; Rev 11:15; Rev 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (Psa 110:2; Heb 10:13). Then He shall reign with His adversaries prostrate.

Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act 17:2, Act 17:18; Act 18:4, Act 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. EUSEBIUS [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Luk 4:17-22; Act 13:15-16). be instant--that is, urgent, earnest, in the whole work of the ministry. in season, out of season--that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [CHRYSOSTOM, Homily, 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (Act 20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it. reprove--"convict," "confute." with, &c.--Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (Ti2 2:24-25; Ti2 3:10) and teaching"; compare Ti2 2:24, "apt to teach." The Greek for "doctrine" here is didache, but in Ti2 3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [TITTMANN].