Chapter 4

Chapter Four

¹ I charge you therefore before God and the Lord Jesus Christ, who is about to judge the living and the dead. He had frightened Timothy at another time also, when he said, I charge you before God, who [lives and] gives life to all things; but now he makes the word more fearful, recalling that judgment. For him, he says, who is about to demand the accounting, I make my witness, that I hid not even this from you. And by “the living and the dead” he means either sinners and righteous, or those who have already departed and those who shall then be left alive. Some, however, understood it also of souls and bodies.

² According to his appearing, and his kingdom. When is he about to judge? In his appearing, that which shall be with glory and kingdom. For he will not come mean, as before.

³ Preach the word. What is it that I charge? Preach the word, do not hold back the gift. Let us be made wise, we who do not preach.

⁴ Be ready in season, out of season. That is, with perseverance and attention speak, not once, but always. Let there be for you no fixed season, but both in season—that is, in peace, in security, and being in the Church; but also out of season—that is, being in dangers, and outside the Church, speak and preach. For the “in season” and the “out of season” he said with a view to the supposition of the many; for they think ease to be the convenient season, and the dangerous time the inconvenient. And again, the time of teaching to be the being in the Church, and the inconvenient season the being outside it. Or also otherwise: Do not await the time of the fall, but even before he falls, teach.

⁵ Reprove. When you see that this must be done—that is, when you find one sinning, or about to sin—do not draw back.

⁶ Rebuke. After you have reproved and proved him to have sinned, then rebuke; that is, lay on the penalty and the punishment.

⁷ Exhort. The rebuke is like a cutting; the exhortation, like a soothing medicine. Apply, then, the medicine of exhortation, lest the cutting alone, making the pains more vehement, cast him into despair.

⁸ With all longsuffering and teaching. Construe this with all the foregoing. For one must reprove with all longsuffering, so as not to believe all men simply; and with teaching, teaching how he sinned, and what the sin is; and likewise rebuke with longsuffering, laying on the penalty not as upon an enemy, but, as upon a child, a chastening. And with teaching—that is, teaching him the gain of the penalty. And the exhortation especially needs both longsuffering and teaching. And not with the chance longsuffering, but with all—that is, that which is shown in every manner, both through deeds, and through words, and through gestures.

⁹ For there will be a time when they will not endure the sound teaching. So that before they break their necks, get ahead of them. For this reason he said above also, in season, out of season: while you still have men who obey, do all things.

¹⁰ But according to their own lusts they will heap up to themselves teachers. The undiscerning multitude of the teachers he showed by “they will heap up,” and by their being ordained by the peoples, who do nothing according to reason, but ordain those who run together with their own lusts, and who both say and do the things that are to their pleasure.

¹¹ Having itching ears. That is, delighted in hearing, and tickled, and ever desiring to hear the things that are unto favor.

¹² And they will turn away their ears from the truth, and will be turned aside unto fables. Do you see that they go astray not as ignorant, but willingly? For they will turn away their ears, he says, and will be turned aside. So that the evil is voluntary. And he says these things not to cast the disciple into despondency, but to persuade him to use the present season of security unto what is needful; and when it goes out, to bear it nobly; as Christ also said, They will deliver you up and will scourge you. And this same one says, After my departure grievous wolves will come in.

¹³ But you, be sober in all things, suffer hardship. Do you see that for the sake of being sober he foretells these things? As though he said, Before that ruin comes, while the wolves are present, suffer hardship, both willingly and unwillingly, that you may set the sheep in safety.

¹⁴ The work of an evangelist. So then this is the work of the evangelist, the suffering of hardship, both from himself and from those outside.

¹⁵ Fulfill your ministry. That is, fill it full. So that then the ministry is fulfilled, when one suffers hardship.

¹⁶ For I am already being poured out as a drink-offering, and the time of my departure is at hand. He did not say, I am sacrificed, but the greater thing. For of the sacrifice not the whole is offered to God, but of the drink-offering the whole.

¹⁷ I have fought the good fight. For what reason does Paul now speak these great things? He does not speak greatly, but consoles the disciple, that he may not grieve over him, since he has obtained a good end and is departing to crowns. As though a father dying, consoling his child sitting beside him and weeping, should say: Child, do not weep, we have lived well, we have set up trophies, the king knows great thanks toward us, you too have to be admired for the things done by us. For it is plain that the father says these things, raising up the child by the praises toward bearing the separation lightly. So also Paul here consoles Timothy, composing the Epistle as it were a testament. I have fought the good fight; therefore do you also lay hold of it. Where, then, there is a chain, where there are bonds, O Paul, is this a good fight? Yes, for this very reason, for these things are for Christ’s sake. In the outward contests men labor many days, and in one hour they receive the crown; but here the splendor is for the contenders continually. For this reason the fight is good—that is, delightful and seemly.

¹⁸ I have finished the course. For from Jerusalem and round about as far as Illyricum he fulfilled the Gospel, thus he ran, breaking through countless hindrances—deaths, plots, calamities—as though having wings of fire.

¹⁹ I have kept the faith. For many things there were that attempted to plunder it—threats, deaths, promises of pleasant things; but he stood against all, sober and ever wakeful, and watching for the thief.

²⁰ Henceforth there is laid up for me the crown of righteousness. Sufficient indeed were the things said for comfort; here he adds the prizes also, that he may rouse him up the more. For one ought not grieve, he says, that I am departing to be crowned. And by “righteousness” here too he means virtue in general.

²¹ Which the Lord will render to me in that day, the righteous judge. He did not say, will give, but, will render, as a certain debt and obligation; for being righteous, he will surely fix the recompense to the labors. So that the crown is a debt, because of the righteousness of the judge.

²² And not to me only, but also to all who have loved his appearing. Here he rouses up Timothy himself also. For if to all, much more to you. And who loves his appearing? He who does things worthy of it; whereas he who does not do them does not seem to love it, but even to pray against it, that he may not receive the things worthy of his deeds. And it is called “appearing” because of its shining forth from above, and rising from on high. And before the universal appearing there is another also, according to which he manifests himself to the worthy, and not to the world. And again: I, he says, and the Father will come, and will make our abode with him.

²³ Be diligent to come to me quickly. Why ever does he call Timothy to himself, and that when Timothy was entrusted with the Church of Ephesus, and a whole nation? Because he was in bonds and shut up by Nero, and could not himself come to Timothy, for this reason he calls him to Rome, longing perhaps before his end to commit many things to him.

²⁴ For Demas forsook me, having loved this present age, and went to Thessalonica. He does not say, that I may see you before I die, lest he grieve him; but since I am alone, and have no one to take part with me in the Gospel, be diligent to come. And what is it, having loved this present age? That is, being enamored of ease, and of the life that is without danger and secure, he chose rather to luxuriate at home than to be afflicted with me. And him alone he reproaches—not wishing to reproach him, but to strengthen us, that we be not made soft in dangers; and at the same time wishing the more to draw Timothy on.

²⁵ Crescens to Galatia, Titus to Dalmatia. These he no longer reproaches; for Titus too was among the exceedingly admirable, so as even to be entrusted with Crete. These two, then, departed not as having loved this present age, but for the sake of the preaching perhaps, or for some other need.

²⁶ Luke alone is with me. For he held to him inseparably, who also wrote the Gospel and the catholic Acts. Concerning him he says in writing, Whose praise is in the Gospel throughout all the Churches.

²⁷ Take Mark and bring him with you; for he is useful to me for ministry. He does not speak of his own repose, but of the ministry of the Gospel. For even being in bonds, he did not cease preaching. So then Timothy also he called not for his own sake, but for the Gospel’s, that no tumult might come to the faithful at his death, many of his disciples being present and restraining the disturbance, and consoling those who bore his death unbearably. For it is likely that the believers at Rome were men of repute.

²⁸ And Tychicus I sent to Ephesus. So that I am left alone, and your presence is necessary.

²⁹ The cloak which I left at Troas with Carpus, bring when you come, and the books. He means here a certain garment; and he seeks it, that he might not need to take from others. For everywhere he makes much provision not to need others. Some, however, say it is the book-case where the books lay. But why did he need the books, being about to depart to God? That he might commit them to the faithful, so as to have them in his stead.

³⁰ Especially the parchments. Perhaps these contained certain more profitable things.

³¹ Alexander the coppersmith did me many evils. He mentions this trial, not that he may reproach the man, but that he may persuade the disciple to bear nobly also the trials brought on by certain mean and dishonorable persons. For many, being tried by certain men of repute, endure, having as comfort the eminence of those who try them; but to suffer from the mean and the cast-off is a great grief. Wherefore Paul also says, He did me many evils—instead of, He afflicted me exceedingly, or also in various ways. For in another respect the obscure and dishonorable, caring very little for the opinion of the many, when they begin to do anyone harm, spare not at all.

³² May the Lord render to him according to his works. Take courage, he says; these things will not turn out for him unpunished, but may the Lord render to him—instead of, will render; for it is rather a prophecy than a curse. And this was said by Paul not as though the saints run after vengeance, but as the preaching needed the drawing-back of those who hindered it, and as the weaker were thereby comforted greatly.

³³ Of whom you also beware. He did not say, Punish, or chastise (and yet it was possible through the grace of the Spirit to work these things), but he bids him beware—that is, turn aside, withdraw from him, yielding the vengeance to God.

³⁴ For he greatly withstood our words. That is, he fights and opposes the words of the Gospel.

³⁵ At my first defense no one stood with me, but all forsook me. Again he relates other trials, that he may the more anoint the disciple. And what “first defense” does he mean? He stood before Nero earlier, and escaped death, so as even to preach from then on; but when he had catechized Nero’s cupbearer, then Nero, boiling over with madness, beheaded him. And despondency he shows by the “all forsook me”; as though he said: Even my own forsook me, and I was bereft of all comfort. So that you too, when left in dreadful straits, have as comfort the things concerning me.

³⁶ May it not be laid to their charge. Do you see how he spares his own? And yet his own, his fellow-workers, did a dreadful deed, forsaking him. For it is not the same to be despised by those outside and by one’s own. But nevertheless he prays that this be not laid to their charge—before God, that is—being otherwise a great sin, and worthy to be reckoned.

³⁷ But the Lord stood by me. This again is comfort to the disciple; for he shows that God does not let the one forsaken by men suffer anything dreadful.

³⁸ And strengthened me. That is, he granted boldness, he did not let me fall.

³⁹ That through me the preaching might be fully accomplished. See his great humility. For not as worthy to obtain the gift, he says, did he strengthen me, but that the preaching might be fully accomplished through me—that is, confirmed, or that it might come to its end and be fulfilled; as though one should bear the purple and the diadem, and through these be saved.

⁴⁰ And that all the nations might hear. That is, that there might be made manifest to all both the glory of the preaching, and the providential care concerning me.

⁴¹ And I was delivered out of the mouth of the lion. That is, of Nero. For he calls him a lion, because of the strength of his kingdom and its undauntedness. And see how he came near to dying, falling into the very throat of the lion.

⁴² And the Lord will deliver me from every evil work. Then indeed he snatched me from bodily death; but since I have preached sufficiently, I hope that he will deliver me—no longer from bodily death, for I am already being poured out, but from every sin; that is, he will not let me be made soft toward death, but will give me to withstand sin even unto blood, which is to be delivered from the spiritual lion. Greater, then, is this salvation, when I seem to be given over, than the former, when he escaped.

⁴³ And will save me unto his heavenly kingdom. That is, he will snatch me from every sin, and there will guard me. For this is to be saved unto the kingdom: to die here for his sake. For he who hates his own soul shall keep it unto life eternal. So then the true salvation is this, when we shall shine forth there.

⁴⁴ To whom be the glory unto the ages of ages. Amen. Behold a doxology of the Son, as also of the Father; for this one is the Lord.

⁴⁵ Greet Priscilla and Aquila. These are they who took Apollos to themselves and catechized him, with whom Paul too was instructed, and whom he continually mentions. And he sets the wife first, as more faithful and more earnest; for she also catechized Apollos; or he does this indifferently. And he makes the greeting, at once consoling, and at once also showing forth honor and love through it; and the greater thing, imparting much grace. For even a greeting alone from that blessed and holy man suffices to fill the one greeted with much grace.

⁴⁶ And the house of Onesiphorus. That is, those in his household. For he himself was at Rome, caring for Paul in his bonds, as was mentioned before. And through the greeting he makes those also more eager, so as to pursue such things.

⁴⁷ Erastus remained at Corinth; but Trophimus I left at Miletus sick. Since he had not mentioned these, now he mentions them, and shows himself bereft on every side, so as to draw Timothy to come more quickly. And why did he not heal Trophimus when he was sick? Because the saints could not do all things, God doing this, lest men make gods of them. So Moses also, who became and was slow of speech from his youth, did not heal himself, nor did he enter into the land of promise, lest he be thought a god. So too this same Paul had a thorn. And Miletus is near Ephesus. Either, then, when he was sailing to Judea, Paul left him at Miletus, or after coming to be at Rome he went up again to these parts—we cannot say.

⁴⁸ Be diligent to come before winter. Since I am bereft on every side, as you can see, be diligent to come. He does not say, before I die, for that is grievous, but, lest you be hindered by the winter, and so not see me, clearly—even though he is not in fact prevented.

⁴⁹ Eubulus greets you, and Pudens, and Linus. This Linus some relate to have become the second bishop of the Church of the Romans after Peter.

⁵⁰ And Claudia. Do you see how women too were fervent and warm, and crucified to the world? For this sex is in no way inferior to the men, if it wills. For even in the affairs of life they contribute greatly to living, inasmuch as they take up the keeping of the house, and prepare the men to handle public matters without distraction. And in spiritual things too they are able to practice self-control even more than the men, and to display sanctification and orderliness and fasting. And in a word, there is no hindrance to the female sex toward virtue, if they will.

⁵¹ And all the brethren. He no longer mentioned these by name; but of so many believers, he mentions those alone by name, as shining more, inasmuch as they had also gone out beyond worldly affairs, and were more fervent.

⁵² The Lord Jesus Christ be with your spirit. Do not grieve, he says, that I depart; for the Lord is with you. And he did not say, with you, but, with your spirit. The help is twofold: of the grace of the Spirit, and of God who helps it. And in another way too he hints at this: that the Lord is with us then, when we have the Spirit also with us, not having driven it away through wickedness.

⁵³ Grace be with us. Amen. And for himself henceforth he prays, that he may ever be well-pleasing to God, and have grace with him. For just as he who beholds the king, and has grace with him, perceives nothing grievous, so even if we are left by our friends, even if we fall into dreadful straits, we shall perceive nothing, that grace being present and walling us about. And this could not come to pass otherwise, except through our working the things pleasing to the Master. For just as in households those servants find grace with their masters who do the things pleasing to them, so each of us too will have grace with the common Master, if he cares for the things that are his. For thus he will attain, through all things, to that one’s providence. To him be the glory unto the ages. Amen.