Obtestor igitur ego coram Deo et Domino
Iesu Christo, qui judicaturus est vivos et mortuos
in apparitione sua et in regno suo;1. I charge thee therefore before God, and the
Lord Jesus Christ, who shall judge the quick and
the dead at his appearing and his kingdom;
Praedica sermonem, insta tempestivè,
intempestivè; argue, increpa, hortare cum omni
lenitate et doctrina.2. Preach the word; be instant in season, out
of season; reprove, rebuke, exhort, with all
longsuffering and doctrine.
Nam erit tempus, quum sanam doctrinam
non sustinebunt; sed juxta concupiscentias suas3. For the time will come when they will not
endure sound doctrine; but after their own lusts
coacervabunt sibi doctores, ut qui prurient
auribus,shall they heap to themselves teachers, having
itching ears;
Et a veritate quidem aures avertent, ad
fabulas autem convertentur.4. And they shall turn away their ears from
the truth, and shall be turned unto fables.
1 I charge thee, therefore, before God and the Lord Jesus Christ It is proper to observe carefully
the word therefore, by means of which he appropriately connects Scripture with preaching. This
also refutes certain fanatics, who haughtily boast that they no longer need the aid of teachers,
because the reading of scripture is abundantly sufficient. But Paul, after having spoken of the
usefulness of Scripture, infers not only that all ought to read it, but that teachers ought to administer
it, which is the duty enjoined on them. Accordingly, as all our wisdom is contained in the Scriptures,
and neither ought we to learn, nor teachers to draw their instructions, from any other source; so he
who, neglecting the assistance of the living voice, shall satisfy himself with the silent Scripture,
will find how grievous an evil it is to disregard that way of learning which has been enjoined by
God and Christ. Let us remember, I say, that the reading of Scripture is recommended to us in such
a manner as not to hinder, in the smallest degree, the ministry of pastors; and, therefore, let believers
endeavor to profit both in reading and in hearing; for not in vain hath God ordained both of them.
Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to Timothy, God as
the avenger, and Christ as the judge, if he shall cease to discharge his office of teaching. And,
indeed, in like manner as God showed by an inestimable pledge, when he spared not his
only-begotten Son, how great is the care which he has for the Church, so he will not suffer to remain
unpunished the negligence of pastors, through whom souls, which he hath redeemed at so costly a
price, perish or are exposed as a prey.
Who shall judge the living and the dead More especially the Apostle fixes attention on the
judgment of Christ; because, as we are his representatives, so he will demand a more strict account
of evil administration. By “the living and the dead” are meant those whom he shall find still alive
at his coming, and likewise those who shall have died. There will therefore be none that escape his
judgment.
The appearance of Christ and his kingdom mean the same thing; for although he now reigns
in heaven and earth, yet hitherto his reign is not clearly manifested, but, on the contrary, is obscurely
hidden under the cross, and is violently assailed by enemies. His kingdom will therefore be
established at that time when, having vanquished his enemies, and either removed or reduced to
nothing every opposing power, he shall display his majesty.
2 Be instant in season, out of season By these words he recommends not only constancy, but
likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature,
exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we
gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to
stop our course, and how slow to follow, and how soon wearied are those who are called.
Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.
Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that
he may not devote himself to the office of teaching merely at his own times and according to his
own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his
faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they
arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong
direction, and when they correct the trivial occupations of the world. To explain more fully in what
respects the pastor must “be instant,” the Apostle adds —
Reprove, rebuke, exhort By these words he means, that we have need of many excitements to
urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of
Christ would draw us along by the slightest expression of his will. But now, not even moderate
exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if
there be not increased vehemence of reproofs and threatenings.
With all gentleness and doctrine. A very necessary exception; for reproofs either fall through
their own violence, or vanish into smoke, if they do not rest on doctrine Both exhortations and
reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances
of this in those who have merely a large measure of zeal and bitterness, and are not furnished with
solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose,
because they build without a foundation. I speak of men who, in other respects, are good, but with
little learning, and excessive warmth; for they who employ all the energy that they possess in
battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here
at all.
In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly
despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing
is more difficult than to set a limit to our zeal, when we have once become warm. Now when we
are carried away by impatience, our exertions are altogether fruitless. Our harshness not only
exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men
seem generally unable to endure the obstinacy of those with whom they are brought into intercourse,
and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are
desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it
may be known to proceed from a peaceful heart.
3For there will be a time193 From the very depravity of men he shews how careful pastors
ought to be; for soon shall the gospel be extinguished, and perish from the remembrance of men,
if godly teachers do not labor with all their might to defend it. But he means that we must avail
ourselves of the opportunity, while there is any reverence for Christ; as if one should say that, when
a storm is at hand, we must not labor remissly, but must hasten with all diligence, because there
will not afterwards be an equally fit season.
When they will not endure sound doctrine This means that they will not only dislike and despise,
but will even hate, sound doctrine; and he calls it “sound (or healthful) doctrine,” with reference
to the effect produced, because it actually instructs to godliness. In the next verse he pronounces
the same doctrine to be truth , and contrasts it with fables, that is, useless imaginations, by which
the simplicity of the gospel is corrupted.
First, let us learn from it, that the more extraordinary the eagerness of wicked men to despise
the doctrine of Christ, the more zealous should godly ministers be to defend it, and the more
strenuous should be their efforts to preserve it entire; and not only so, but also by their diligence
to ward off the attacks of Satan. And if ever this ought to have been done, the great ingratitude of
men has now rendered it more than necessary; for they who at first receive the gospel warmly, and
make a show of some kind of uncommon zeal, afterwards contract dislike, which is by and by
followed by loathing; others, from the very outset, either reject it furiously, or, contemptuously
lending an ear, treat it with mockery; while others, not suffering the yoke to be laid on their neck,
kick at it, and, through hatred of holy discipline, are altogether estranged from Christ and, what is
worse, from being friends become open enemies. So far from this being a good reason why we
should be discouraged and give way, we ought to fight against such monstrous ingratitude, and
even to strive with greater earnestness than if all were gladly embracing Christ offered to them.
Secondly, having been told that men will thus despise and even reject the word of God, we
ought not to stand amazed as if it were a new spectacle, when we see actually accomplished that
which the Holy Spirit tells us will happen. And indeed, being by nature prone to vanity, it is no
new or uncommon timing, if we lend an ear more willingly to fables than to truth.
Lastly, the doctrine of the gospel, being plain and mean in its aspect, is unsatisfactory partly to
our pride, and partly to our curiosity. And how few are there who are endued with spiritual taste,
so as to relish newness of life and all that relates to it! Yet Paul foretells some greater impiety of
one particular age, against which he bids Timothy be early on his guard.
Shall heap up to themselves teachers It is proper to observe the expression, heap up, by which
he means that the madness of men will be so great, that they will not be satisfied with a few deceivers,
but will desire to have a vast multitude; for, as there is an unsatiable longing for those things which
are unprofitable and destructive, so the world seeks, on all sides and without end, all the methods
that it can contrive and imagine for destroying itself; and the devil has always at hand a sufficiently
large number of such teachers as the world desires to have. There has always been a plentiful harvest
of wicked men, as there is in the present day; and therefore Satan never has any lack of ministers
to deceive men, as he never has any lack of the means of deceiving.
193 “Car un temps viendra .” — “For a time will come.”
Indeed, this monstrous depravity, which almost constantly prevails among men, deserves that
God, and his healthful doctrine, should be either rejected or despised by them, and that they should
more gladly embrace falsehood. Accordingly, that false teachers frequently abound, and that they
sometimes multiply like a nest of hornets, should be ascribed by us to the righteous vengeance of
God. We deserve to be covered and choked by that kind of filth, seeing that the truth of God finds
no place in us, or, if it has found entrance, is immediately driven from its possession; and since we
are so much addicted to fabulous notions, that we never think that we have too great a multitude
of deceivers. Thus what all abomination of Monks is there in Popery! If once godly pastor were to
be supported, instead of ten Monks and as many priests, we should presently hear nothing else than
complaints about the great expense. 194
The disposition of the world is therefore such that, by “heaping up” with insatiable desire
innumerable deceivers, it desires to banish all that belongs to God. Nor is there any other cause of
so many errors than that men, of their own accord, choose to be deceived rather than to be properly
instructed. And that is the reason why Paul adds the expression, itching ears . 195 When he wishes
to assign a cause for so great an evil, he makes use of an elegant metaphor, by which he means,
that the world will have ears so refined, and so excessively desirous of novelty, that it will collect
for itself various instructors, and will be incessantly carried away by new inventions. The only
remedy for this vice is, that believers be instructed to adhere closely to the pure doctrine of the
gospel.
2 Timothy 4:5-8
Tu verò vigila in omnibus, perfer
afflictiones, opus fac Evangelistae, ministerium
tuum probatum redde.5. But watch thou in all things, endure
afflictions, do the work of an evangelist, make
full proof of thy ministry.
Ego enim jam immolor, et tempus meae
resolutionis instat.6. For I am now ready to be offered, and the
time of my departure is at hand.
Bonum certamen certavi, cursum
consummavi, fidem servavi.7. I have fought a good fight, I have finished
my course, I have kept the faith:
Quod superest, reposita est mihi justitiæ
corona, quam reddet mihi Dominus in illa die8. Henceforth there is laid up for me a crown
of righteousness, which the Lord, the righteous
justus judex, nec solum mihi, sed etiam omnibus,
qui diligunt adventum ejus.judge, shall give me at that day: and not to me
194 “Incontinent on n’orroit autre chose que plaintes de la trop grande despense .”
195 “The greater part cannot endure corrections, or threatenings, or even simple doctrine. When we denounce vices, though we
do not employ violent language, they think that all is lost. Never was the world so obstinately wicked as it now is, and those
who have made a profession of the gospel appear to endeavor, as far as they can, to destroy the grace of God. For we are not
speaking about Papists only, who fight furiously against us, but of those who adhere to the Protestant Reformation of the Gospel.
We see that they would wish to be like unbridled calves. (They care not about a yoke, or government, or anything of that sort.)
Let them be allowed to do what they please, let blasphemies and all licentious conduct be permitted; it is all one, provided that
they have no form of ceremony, and that they despise the Pope and idolaters. This is the way in which many who make a
profession of the gospel would wish to be governed, but the reason is, that they have ‘itching ears.’” — Fr. Ser.
only, but unto all them also that love his
appearing.
5But watch thou in all things . He proceeds with the former exhortation, to the effect that the
more grievous the diseases are, the more earnestly Timothy may labor to cure them; and that the
nearer dangers are at hand, the more diligently he may keep watch. And because the ministers of
Christ, when they faithfully discharge their office, are immediately called to engage in combats,
he at the same time reminds Timothy to be firm and immovable in enduring adversity. 196
Do the work of an Evangelist That is, “Do that which belongs to an evangelist.” Whether he
denotes generally by this term any ministers of the gospel, or whether this was a special office, is
doubtful; but I am more inclined to the second opinion, because from Ephesians 4:11 it is clearly
evident that this was an intermediate class between apostles and pastors, so that the evangelists
ranked as assistants next to the apostles. It is also more probable that Timothy, whom Paul had
associated with himself as his closest companion in all things, surpassed ordinary pastors in rank
and dignity of office, than that he was only one of their number. Besides, to mention an honorable
title of office tends not only to encourage him, but to recommend his authority to others; and Paul
had in view both of these objects.
Render thy ministry approved If we read this clause as in the old translation, “Fulfill thy
ministry,” the meaning will be: “Thou canst not fully discharge the office intrusted to thee but by
doing those things which I have enjoined. Wherefore see that you fail not in the middle of the
course.” But because commonly means “to render certain” or “to prove,” I prefer the
following meaning, which is also most agreeable to the context, — that Timothy, by watching, and
by patiently enduring afflictions, and by constant teaching, will succeed in having the truth of his
ministry established, because from such marks all will acknowledge him to be a good and faithful
minister of Christ.
6For I am now offered as a sacrifice He assigns the reason for the solemn protestation which
he employed. As if he had said, “So long as I lived, I stretched out my hand to thee; my constant
exhortations were not withheld from thee; thou hast been much aided by my advices, and much
confirmed by my example; the time is now come, that thou shouldst be thine own teacher and
exhorter, and shouldst begin to swim without support: beware lest any change in thee be observed
at my death.”
196 “When the devil has raised his standard, and when scandals and disturbances abound everywhere, we cannot be sufficiently
attentive to guard against them, unless we are fortified by patience, and are not discouraged by the adversity which we must
endure. If this warning ever was advantageous, how exceedingly necessary is it at the present day! Has not the world arrived at
the highest pitch of iniquity? We see that the majority furiously reject the gospel. As to others who pretend to welcome the
gospel, what sort of obedience do they render to it? There is so much contempt and so much pride, that, as soon as vices are
reproved, or more sharpness is used than suits the taste of those who would wish to have full permission to act wickedly, and
whose sole aim is to destroy everything, they are filled with spite. Although Papists will permit their preaching Friars to cry out
and storm against them, and at the same time do nothing but steep themselves in lies to their destruction, they who openly declare
that they wish the reformation of the gospel cannot endure to be reproved when it is necessary, but gnash their teeth against God,
and fulfill what Paul says to the Corinthians, that if deceivers came to impose upon them, they would bear with all tyranny, and
would be quiet when they were buffeted; but if we teach them faithfully in the name of God and for their salvation, they are so
fastidious that a single word will provoke them to rebellion; and if we persevere in doing our duty, war will be immediately
declared. Would to God that these things were not so visible amongst us as they are! ” — Fr. Ser.
And the time of my dissolution is at hand197 We must attend to the modes of expression by
which he denotes his death. By the word dissolution he means that we do not altogether perish
when we die; because it is only a separation of the soul from the body. Hence we infer, that death
is nothing else than a departure of the soul from the body — a definition which contains a testimony
of the immortality of the soul.
“Sacrifice” was a term peculiarly applicable to the death of Paul, which was inflicted on him
for maintaining the truth of Christ; for, although all believers, both by their obedient life and by
their death, are victims or offerings acceptable to God, yet martyrs are sacrificed in a more excellent
manner, by shedding their blood for the name of Christ. Besides, the word which Paul here
employs, does not denote every kind of sacrifice, but that which serves for ratifying covenants.
Accordingly, in this passage, he means the same thing which he states more clearly when he says,
“But if I am offered on the sacrifice of your faith, I rejoice.” ( Philippians 2:17 .)
For there he means that the faith of the Philippians was ratified by his death, in precisely the
same manner that covenants were ratified in ancient times by sacrifices of slain beasts; not that the
certainty of our faith is founded, strictly speaking, on the steadfastness of the martyrs, but because
it tends greatly to confirm us. Paul has here adorned his death by a magnificent commendation,
when he called it the ratification of his doctrine, that believers, instead of sinking into despondency
— as frequently happens — might be more encouraged by it to persevere.
The time of dissolution This mode of expression is also worthy of notice, because he beautifully
lessens the excessive dread of death by pointing out its effect and its nature. How comes it that men
are so greatly dismayed at any mention of death, but because they think that they perish utterly
when they die? On the contrary, Paul, by calling it “Dissolution,” affirms that man does not perish,
but teaches that the soul is merely separated from the body. It is with the same object that he
fearlessly declares that “the time is at hand,” which he could not have done unless he had despised
death; for although this is a natural feeling, which can never be entirely taken away, that man dreads
and shrinks from death, yet that terror must be vanquished by faith, that it may not prevent us from
departing form this world in an obedient manner, whenever God shall call us.
7 I have fought the good fight Because it is customary to form a judgment from the event,
Paul’s fight might have been condemned on the ground that it did not end happily. He therefore
boasts that it is excellent, whatever may be the light in which it is regarded by the world. This
declaration is a testimony of eminent faith; for not only was Paul accounted wretched in the opinion
of all, but his death also was to be ignominious. Who then would not have said that he fought
without success? But he does not rely on the corrupt judgments of men. On the contrary, by
magnanimous courage he rises above every calamity, so that nothing opposes his happiness and
glory; and therefore he declares “the fight which he fought” to be good and honorable.
I have finished my course He even congratulates himself on his death, because it may be regarded
as the goal or termination of his course. We know that they who run a race have gained their wish
when they have reached the goal. In this manner also he affirms that to Christ’s combatants death
is desirable, because it puts an end to their labors; and, on the other hand, he likewise declares that
we ought never to rest in this life, because it is of no advantage to have run well and constantly
from the beginning to the middle of the course, if we do not reach the goal.
197 “Car de moy je m’en vay maintenant estre sacrifie .” — “For, for my part, I am going to be now sacrificed.”
I have kept the faith198 This may have a twofold meaning, either that to the last he was a faithful
soldier to his captain, or that he continued in the right doctrine. Both meanings will be highly
appropriate; and indeed he could not make his fidelity acceptable to the Lord in any other way then
by constantly professing, the pure doctrine of the gospel. Yet I have no doubt that he alludes to the
solemn oath taken by soldiers; as if he had said that he was a good and faithful soldier to his captain.
8 Henceforth there is laid up for me the crown of righteousness Having boasted of having
fought his fight and finished his course, and kept the faith, he now affirms that he has not labored
in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward
which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to
the day of the resurrection, and this is what we also ought to do; for all around we see nothing but
death, and therefore we ought not to keep our eye fixed on the outward appearance of the world,
but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that
nothing can detract from our happiness.
Which the Lord the righteous Judge will render to me Because he mentions “the crown of
righteousness” and “the righteous Judge,” and employs the word “render,” the Papists endeavor,
by means of this passage, to build up the merits of works in opposition to the grace of God. But
their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not
at variance within the rewarding of works, but, on the contrary, those two statements perfectly
agree, that a man is justified freely through the grace of Christ, and yet that God will render to him
the reward of works; for as soon as God has received us into favor, he likewise accepts our works,
so as even to deign to give them a reward, though it is not due to them.
Here two blunders are committed by the Papists; first, in arguing that we deserve something
from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound
to us, as if our salvation proceeded from anything else than from his grace. But it does not follow
that God owes anything to us, because he renders righteously what he renders; for he is righteous
even in those acts of kindness which are of free grace. And he “renders the reward” which he has
promised, not because we take the lead by any act of obedience, but because, in the same course
of liberality in which he has begun to act toward us, he follows up his former gifts by those which
are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from
this, that good works proceed from the power of freewill; because there is no absurdity in saying
that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means
of this passage, to destroy the righteousness of faith; since the goodness of God — by which he
graciously embraces a man, not imputing to him his sins — is not inconsistent with that rewarding
of works which he will render by the same kindness with which he made the promise. 199
198 “This word ‘Faith’ may indeed be taken for Fidelity; as if he had said that he was loyal to our Lord Jesus Christ, and that
he never flinched, that he always performed what belonged to his office. But we may also take this word faith in its ordinary
meaning, that Paul did not turn aside from the pure simplicity of the gospel, and even that he relied on the promises of salvation
which had been given to him, and, having preached to others, shewed that he was in earnest in what he spoke. For, indeed, all
the loyalty which God demands from us proceeds from our adhering firmly to his word, and being founded on it in such a manner
that we shall not be moved by any storm or tempest that may arise.” — Fr. Ser.
199 “The Papists themselves ought to observe carefully what was said by one of those whom they call their Doctors. ‘How
would God render the crown as a righteous Judge, if he had not first given grace as a merciful Father? And how would there
have been righteousness in us, had it not been preceded by the grace which justifies us? And how would that crown have been
rendered as due, had not all that we have — been given when it was not due?’ These are the words of Augustin; and although
the Papists do not choose to keep by the Holy Scripture, they ought at least not to be so base as to renounce that which they
And not to me only That all the rest of the believers might fight courageously along with him,
he invites them to a participation of the crown; for his unshaken steadfastness could not have served
for an example to us, if the same hope of obtaining the crown had not been held out to us.
To all who love his coming200 This is a singular mark which he employs in describing believers.
And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but
will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so
much devoted to the world, and who love so much this fleeting life, as not to care about the coming
of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to
our stupidity, therefore, which exercises such power over us, that we never think seriously about
the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from
the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot
be loved unless it be regarded as pleasant and delightful.
2 Timothy 4:9-13
Da operam, ut ad me venias cito. 9. Do thy diligence to come shortly unto me:
Demas enim me reliquit, amplexus hoc
saeculum, et profectus est Thessalonicam,
Crescens in Galliam, Titus in Dalmatiam.10. For Demas hath forsaken me, having
loved this present world, and is departed unto
Thessalonica; Crescens to Galatia, Titus unto
Dalmatia.
Lucas est solus mecum. Marcum assume,
ut tecum adducas; est enim mihi utilis in
ministerium.11. Only Luke is with me. Take Mark, and
bring him with thee: for he is profitable to me for
the ministry.
Tychicum autem misi Ephesum. 12. And Tychicus have I sent to Ephesus.
Paenulam, quam Troade reliqui apud
Carpum, quum veniens, affer, et libros et
membranas.13. The cloke that I left at Troas with Carpus,
when thou comest, bring with thee , and the books,
but especially the parchments.
9Make haste, to come to me quickly. As he knew that the time of his death was at hand, there
were many subjects — I doubt not — on which he wished to have a personal interview with Timothy
for the good of the Church; and therefore he does not hesitate to desire him to come from a country
beyond the sea. Undoubtedly there must have been no trivial reason why he called him away from
a church over which he presided, and at so great a distance. Hence we may infer how highly
important are conferences between such persons; for what Timothy had learned in a short space of
time would be profitable, for a long period, to all the churches; so that the loss of half a year, or
pretend to hold. But even this is not all. It is true that it is a doctrine which well deserves to be embraced, that God cannot be a
righteous Judge to save us, unless he have been previously declared to be in the highest degree a merciful Father; that there will
be no righteousness in us but that which he has placed there; and that he cannot reward us but by crowning his gifts. But it is
also true, that, though God has given us grace to serve him, though we have laboriously done, according to our ability, all that
was possible for us, though we have done so well that God accepts of it all; still there will be much to censure in all the best
works that we have done, and the greatest virtue that can be perceived in us will be vicious.” — Fr.Ser.
200 “Son apparition .” — “His appearing.”
even of a whole year, was trivial compared with the compensation gained. And yet it appears from
what follows, that Paul called Timothy with a view to his own individual benefit likewise; although
his own personal matters were not preferred by him to the advantage of the Church, but it was
because it involved the cause of the gospel, which was common to all believers; for as he defended
it from a prison, so he needed the labors of others to aid in that defense.
10Having embraced this world It was truly base in such a man to prefer the love of this world
to Christ. And yet we must not suppose that he altogether denied Christ or gave himself up either
to ungodliness or to the allurements of the world; but he merely preferred his private convenience,
or his safety, to the life of Paul. He could not have assisted Paul without many troubles and vexations,
attended by imminent risk of his life; he was exposed to many reproaches, and must have submitted
to many insults, and been constrained to leave off the care of his own affairs; and, therefore being
overcome by his dislike of the cross, he resolved to consult his own interests. Nor can it be doubted,
that he enjoyed a propitious gale from the world. That he was one of the leading men may be
conjectured on this ground, that Paul mentions him amidst a very few at ( Colossians 4:14 ,) and
likewise in the Epistle to Philemon, ( Philemon 1:24 ,) where also he is ranked among Paul’s assistants;
and, therefore, we need not wonder if he censures him so sharply on this occasion, for having cared
more about himself than about Christ.
Others, whom he afterwards mentions, had not gone away from him but for good reasons, and
with his own consent. Hence it is evident that he did not study his own advantage, so as to deprive
churches of their pastors, but only to obtain from them some relief. Undoubtedly he was always
careful to invite to come to him, or to keep along with him, those whose absence would not be
injurious to other churches. For this reason he had sent Titus to Dalmatia, and some to one place
and some to another, when he invited Timothy to come to him. Not only so, but in order that the
church at Ephesus may not be left destitute or forlorn during Timothy’s absence, he sends Tychicus
thither, and mentions this circumstance to Timothy, that he may know that that church will not be
in want of one to fill his place during his absence.
Bring the cloak which I left at Troas As to the meaning of the word , 201 commentators are
not agreed; for some think that it is a chest or box for containing books, and others that it is a
garment used by travelers, and fitted for defending against cold and rain. Whether the one
interpretation or the other be adopted, how comes it that Paul should give orders to have either a
garment or a chest brought to him from a place so distant, as if there were not workmen, or as if
there were not abundance both of cloth and timber? If it be said, that it was a chest filled with books,
or manuscripts, or epistles, the difficulty will be solved; for such materials could not have been
procured at any price. But, because many will not admit the conjecture, I willingly translate it by
the word cloak. Nor is there any absurdity in saying that Paul desired to have it brought from so
great a distance, because that garment, through long use, would be more comfortable for him, and
he wished to avoid expense. 202
Yet (to own the truth) I give the preference to the former interpretation; more especially because
Paul immediately afterwards mentions books and parchments . It is evident from this, that the
Apostle had not given over reading, though he was already preparing for death. Where are those
201 “Quant au mot Grec, lequel on traduit manteline .” — “As to the Greek word which is translated mantle or cloak.”
202 “Et aussi qu’il vouloit eviter la despense d’en achever une autre .” — “And also because he wished to avoid the expense of
buying another.”
who think that they have made so great progress that they do not need any more exercise? Which
of them will dare to compare himself with Paul? Still more does this expression refute the madness
of those men who — despising books, and condemning all reading — boast of nothing but their
own μ divine inspirations. 203 But let us know that this passage gives to all believers 204 a
recommendation of constant reading, that they may profit by it. 205
Here some one will ask, “What does Paul mean by asking for a robe or cloak, if he perceived
that his death was at hand?” This difficulty also induces me to interpret the word as denoting a
chest, though there might have been some use of the “cloak” which is unknown in the present day;
and therefore I give myself little trouble about these matters.
2 Timothy 4:14-22
Alexander faber aerarius multis me malis
affecit: reddat illi Dominus juxta facta ipsius.14. Alexander the coppersmith did me much
evil: the Lord reward him according to his works:
Quem et tu cave; vehementer enim restitit
verbis nostris.15. Of whom be thou ware also; for he hath
greatly withstood our words.
In prima defensione nemo mihi affuit, sed
omnes me deseruerunt: ne illis imputetur.16. At my first answer no man stood with me,
but all men forsook me: I pray God that it may
not be laid to their charge.
Sed dominus mihi affit, et corroboravit
me, ut per me praeconium confirmaretur, et
qudirent omnes Gentes.17. Notwithstanding the Lord stood with me,
and strengthened me; that by me the preaching
might be fully known, and that all the Gentiles
might hear: and I was delivered out of the mouth
of the lion.
Et ereptus fui ex ore leonis, et eripiet me
Dominus ex omni facto ( vel, opere ) malo,18. And the Lord shall deliver me from every
evil work, and will preserve me unto his heavenly
servabitquie in regnum suum caeleste, cui gloria
in saecula saeculorum. Amen.kingdom: to whom be glory for ever and ever.
Amen.
Saluta Priscam et Aquilam et familiam
Onesiphori.19. Salute Prisca and Aquila, and the
household of Onesiphorus.
Erastus mansit Corinthi: Trophimum
autem reliqui in Mileti languentem.20. Erastus abode at Corinth: but Trophimus
have I left at Miletum sick.
203 “De leurs inspirations Divines .”
204 “Above all, let those whose office it is to instruct others look well to themselves; for however able they may be, they are
very far from approaching Paul. This being the case, let them resolve to commit themselves to God, that he may give them grace
to have still more ample knowledge of his will, to communicate to others what they have received. And when they have faithfully
taught during their whole life, and when they are at the point of death, let them still desire to profit, in order to impart to their
neighbors what they know; and let great and small, doctors and the common people, philosophers and idiots, rich and poor, old
and young, — let all be exhorted by what is here taught them, to profit during their whole life, in such a manner that they shall
never slacken their exertions, till they no longer see in part or in a mirror, but behold the glory of God face to face. — Fr. Ser.
205 “Comme un moyen ordonne de Dieu pour profiter .” — “As a method appointed by God for profiting.”
Da operam, ut ante hyemem venias.
Salutat to Eubulus et Pudens et Linus et Claudia
et fratres omnes.21. Do thy diligence to come before winter.
Eubulus greeteth thee, and Pudens, and Linus,
and Claudia, and all the brethren.
Dominus Iesus Christus cum spiritu tuo.
Gratia vobiscum. Amen.22. The Lord Jesus Christ be with thy spirit.
Grace be with you. Amen.
Scripta e Roma secunda ad Timotheum, qui
primus Ephesi ordinatus fuit Episcopus, quum,
Paulus iterum sisteretur Caesari Neroni.The second epistle unto Timotheus, ordained
the first bishop of the church of the Ephesians,
was written from Rome, when Paul was brought
before Nero the second time.
14Alexander the coppersmith In this man was exhibited a shocking instance of apostasy. He
had made profession of some zeal in advancing the reign of Christ, against which he afterwards
carried on open war. No class of enemies is more dangerous or more envenomed than this. But
from the beginning, the Lord determined that his Church should not be exempted from this evil,
lest our courage should fail when we are tried by any of the same kind.
Hath done me many evil things It is proper to observe, what are the “many evils” which Paul
complains that Alexander brought upon him. They consisted in this, that he opposed his doctrine.
Alexander was an artificer, not prepared by the learning of the schools for being a great disputer;
but domestic enemies have always been abundantly able to do injury. And the wickedness of such
men always obtains credit in the world, so that malicious and impudent ignorance sometimes creates
trouble and difficulty greater than the highest abilities accompanied by learning. Besides, when the
Lord brings his servants into contest with persons of this low and base class, he purposely withdraws
them from the view of the world, that they may not indulge in ostentatious display.
From Paul’s words, ( ver. 15 ,) for he vehemently opposed our discourses, we may infer that he
had committed no greater offense than an attack on sound doctrine; for if Alexander had wounded
his person, or committed an assault on him, he would have endured it patiently; but when the truth
of God is assailed, his holy breast burns with indignation, because, in all the members of Christ
that saying must hold good,
“The zeal of thy house hath eaten me up.” ( Psalm 69:9 .)
And this is also the reason of the stern imprecation into which he breaks out, that the Lord may
reward him according to his works. A little afterwards, when he complains that all had forsaken
him, (Psalm 69:9 ,) still he does not call down the vengeance of God on them, but, on the contrary,
appears as their intercessor, pleading that they may obtain pardon. So mild and so merciful to all
others, how comes it that he shows himself so harsh and inexorable towards this individual? The
reason is this. Because some had fallen through fear and weakness, he desires that the Lord would
forgive them; for in this manner we ought to have compassion on the weakness of brethren. But
because this man rose against God with malice and sacrilegious hardihood, and openly attacked
known truth, such impiety had no claim to compassion.
We must not imagine, therefore, that Paul was moved by excessive warmth of temper, when
he broke out into this imprecation; for it was from the Spirit of God, and through a well regulated
zeal, that he wished eternal perdition to Alexander, and mercy to the others. Seeing that it is by the
guidance of the Spirit that Paul pronounces a heavenly judgment from on high, we may infer from
this passage, how dear to God is his truth, for attacking which he punishes so severely. Especially
it ought to be observed how detestable a crime it is, to fight with deliberate malice against the true
religion
But lest any person, by falsely imitating the Apostle, should rashly utter similar imprecations,
there are three things here that deserve notice. First, let us not avenge the injuries done to ourselves,
lest self-love and a regard to our private advantage should move us violently, as frequently happens.
Secondly, while we maintain the glory of God, let us not mingle with it our own passions, which
always disturb good order. Thirdly, let us not pronounce sentence against every person without
discrimination, but only against reprobates, who, by their impiety, give evidence that such is their
true character; and thus our wishes will agree with God’s own judgment otherwise there is ground
to fear that the same reply may be made to us that Christ made to the disciples who thundered
indiscriminately against all who did not comply with their views,
“Ye know not of what spirit ye are.” ( Luke 9:55 .)
They thought that they had Elijah as their supporter, ( 2 Kings 1:10 ,) who prayed to the Lord in
the same manner; but because they differed widely from the spirit of Elijah, the imitation was
absurd. It is therefore necessary, that the Lord should reveal his judgment before we burst forth
into such imprecations; and wish that by his Spirit he should restrain and guide our zeal. And
whenever we call to our remembrance the vehemence of Paul against a single individual, let us
also recollect his amazing meekness towards those who had so basely forsaken him, that we may
learn, by his example, to have compassion on the weakness of our brethren.
Here I wish to put a question to those who pretend that Peter presided over the church at Rome.
Where was he at that time? According to their opinion, he was not dead; for they tell us, that exactly
a year intervened between his death and that of Paul. Besides, they extend his pontificate to seven
years. Here Paul mentions his first defense: his second appearance before the court would not be
quite so soon. In order that Peter may not lose the title of Pope, must he endure to be charged with
the guilt of so shameful a revolt? Certainly, when the whole matter has been duly examined, we
shall find that everything that has been believed about his Popedom is fabulous.
17But the Lord assisted me He adds this, in order to remove the scandal which he saw might
arise from that base desertion of his cause. 206 Though the church at Rome had failed to perform its
duty, he affirms that the gospel had suffered no loss by it, because, leaning on heavenly power, he
was himself fully able to bear the whole burden, and was so far from being discouraged by the
influence of that fear which seized on all, that it became only the more evident that the grace of
God has no need of receiving aid from any other quarter. He does not boast of his courage, but
gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under
so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the
Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him
against every assault. He assigns the reason —
That the proclamation might be confirmed The word “proclamation” is employed by him to
denote the office of publishing the gospel among the Gentiles, which was especially assigned to
him; 207 for the preaching of others did not so much resemble a proclamation, in consequence of
206 “De ce que plusieurs L’avoyent ainsi lachement abandonne en la defense de sa cause .” — “From many having so basely
deserted them in the defense of his cause.”
207 “Le mot Grec signifie proprement une publication et proclamation qui se fait solennellement et comme a son de trompe .”
— “The Greek word properly denotes a publication or proclamation which is made solemnly, and, as it were, with the sound of
a trumpet.”
being confined to the Jews. And with good reason does he make use of this word in many passages.
It was no small confirmation of his ministry, that, when the whole world foamed with madness
against him, and on the other hand, all human assistance failed him, still he remained unshaken.
Thus he gave practical demonstration that his apostleship was from Christ.
He now describes the manner of the confirmation, that all the Gentiles might hear that the Lord
had so powerfully assisted him; for from this event they might infer that both their own calling and
that of Paul were from the Lord.
And I was delivered out of the mouth of the lion. By the word “lion,” many suppose that he
means Nero. For my part, I rather think that he makes use of this expression to denote danger in
general; as if he had said, “out of a blazing fire,” or “out of the jaws of death.” He means that it
was not without wonderful assistance from God, that he escaped, the danger being so great that but
for this he must have been immediately swallowed up.
18And the Lord will deliver me from every evil work He declares, that he hopes the same for
the future; not that he will escape death, but that he will not be vanquished by Satan, or turn aside
from the right course. This is what we ought chiefly to desire, not that the interests of the body may
be promoted, but that we may rise superior to every temptation, and may be ready to suffer a hundred
deaths rather than that it should come into our mind to pollute ourselves by any “evil work.” Yet
I am well aware, that there are some who take the expression evil work in a passive sense, as denoting
the violence of wicked men, as if Paul had said, “The Lord will not suffer wicked men to do me
any injury.” But the other meaning is far more appropriate, that he will preserve him pure and
unblemished from every wicked action; for he immediately adds, to his heavenly kingdom, by which
he means that that alone is true salvation, when the Lord — either by life or by death — conducts
us into his kingdom.
This is a remarkable passage for maintaining the uninterrupted communication of the grace of
God, in opposition to the Papists. After having confessed that the beginning of salvation is from
God, they ascribe the continuation of it to freewill; so that in this way perseverance is not a heavenly
gift, but a virtue of man. And Paul, by ascribing to God this work of “preserving us to his kingdom,”
openly affirms that we are guided by his hand during the whole course of our life, till, having
discharged the whole of our warfare, we obtain the victory. And we have a memorable instance of
this in Demas, whom he mentioned a little before, because, from being a noble champion of Christ,
he had become a base deserter. All that follows has been seen by us formerly, and therefore does
not need additional exposition.
END OF THE SECOND EPISTLE TO TIMOTHY.
