2 ทิโมธี 4:18 วิจารณ์

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.

Erastus abode at Corinth,.... He was chamberlain of that city, Rom 16:23 who being sent along with Timothy into Macedonia, Act 19:22 very probably went from thence into Achaia, to Corinth, his native place, where he stayed. But Trophimus have I left at Miletum sick. Trophimus was an Asian, of the city of Ephesus, the same that is spoken of in Act 20:4. Some say he suffered martyrdom the same day the Apostle Paul did; but others say, that after that time he was bishop of Arles in France. This man went with the apostle into Asia, and from thence to Jerusalem, and came along with him in his voyage to Rome, but falling sick by the way, was left at Miletum. Some, instead of Miletum, would read Melita, that being the island Paul, and the ship's company, escaped to, when they were shipwrecked, Act 28:1 here it is supposed Trophimus was left sick. Others have observed, that there was a city called Miletus in the island of Crete, under which Paul sailed, Act 27:7, see footnote (j), and is the place intended; but there is no need to suppose either of these; no doubt Miletum, near to Ephesus, is meant; and as the apostle sailed by the coast of Asia, Act 27:7, on which shore Miletum was, there is no difficulty in supposing him put ashore there. The Alexandrian copy reads "Melotus". (j) Plin. l. 4. c. 12.

"Notwithstanding the Lord stood with me, and strengthened me." Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. "That by me the preaching might be fully known." That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was intrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. "And that all the Gentiles might hear." What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. "And I was delivered out of the mouth of the lion." "And the Lord shall deliver me from every evil work." See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. "The Lord delivered me," he says, "and will deliver." But if he says, "He will deliver me," why does he say, "I am ready to be offered"? Attend to the expression, "He delivered me," he says, "from the lion's mouth"; and again, "He will deliver me," not from the lion's mouth, but "from every evil work." For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to "resist unto blood striving against sin" (Heb. xii. 4), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up. "And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen." This then is salvation, when we shine forth there. But what means, "He will preserve me unto His kingdom"? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For "He that hateth his life in this world shall keep it unto life eternal." (John xii. 25.)

And the Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. and the Lord will rescue me. If He will deliver, how does He say, "I am already being poured out"? But see. Then indeed the Lord delivered Paul from Nero, but now no longer from Nero, (for enough has happened according to the Gospel,) but from every sin, that is, the Lord will not allow one who has been condemned in anything to perish. will bring me safely into his heavenly kingdom. Paul says, "He will snatch me from there, and will keep me." For this means, "He will bring me safely into his heavenly kingdom." Therefore, this is the true salvation, when we shine there. To him be the glory forever and ever. Amen. See the doxology for the Son as well as for the Father elsewhere, and for the Spirit; here indeed is the Lord, namely the Son.

For then, he says, the threat had vanished. But because the Gospel became sufficient, he will rescue me from all: that is to say, he will not leave me and the threat will disappear.

Before this He delivered me from bodily death; but since I have already preached sufficiently, henceforth, I hope, He will deliver me not from bodily death, since I am already "being poured out as a drink offering," but from every sin, that is, He will not allow me to grow weak before death, but will grant me to resist sin to the point of blood, which means to be delivered from the noetic lion. Thus, this last deliverance, when he was about to be handed over to death, is more important than the first, when he escaped death. That is, He will deliver me from every sin and preserve me there. For to be saved for the Heavenly Kingdom means to die for it here. "He who hates his life in this world will keep it for eternal life" (Jn. 12:25). This is true salvation, when we shine forth in this way. Here is a doxology to the Son, as also to the Father; for He is the Lord.

Second, he was freed of guilt; hence he says, "the Lord has delivered me from every evil work." But some are freed from punishment but fall into the sin of denying the faith: "he delivered me from my strongest enemies and from them that hated me" (Ps 17:18). And this by God: "I cannot be continent, unless God give it" (Wis 8:21). In the future, "he will preserve me": "Israel is saved in the Lord with an eternal salvation" (Isa 45:17). And he says, "unto his heavenly kingdom": "I dispose to you as my Father has disposed to me a kingdom" (Luke 22:29); "my reward is great in heaven" (Matt 5:12). Accordingly, he gives thanks, saying, "to whom be glory for ever and ever. Amen": "to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever" (1 Tim 1:17).

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.

And the Lord shall deliver me from every evil work - None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.

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.

And the Lord shall, &c.--Hope draws its conclusions from the past to the future [BENGEL]. will preserve me--literally, "will save" (Psa 22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (Phi 3:20; Th1 1:10): He saves from evil; He gives good things. heavenly kingdom--Greek, "His kingdom which is a heavenly one." to whom, &c.--Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [BENGEL].