Untitled Sermon (2)
The reference in v. 6 to Paul’s impending death is the setting for this request that Timothy come to him as soon as possible
it conveys a sense of urgency.
Paul writes as a man who is certain that he will not be released and that before long he will depart this life (v. 6) to Christ’s heavenly kingdom (v. 18).
Note the sharp and probably intentional contrast between the lover of the present world (verse 9) and the lovers of the Epiphany (verse 8).
In contrast with Demas who had deserted Paul, we must believe that both Crescens and Titus had gone where duty called them
There may be more here than an expression of loneliness. It is entirely possible that the apostle also wishes to stress the fact that he is short on help, that there were not enough reapers; perhaps not even a sufficient number to provide adequately for the spiritual needs of those believers who were still in Rome.
It must be emphasized that whatever is stated in verse 10 and 11a, in connection with Demas, Crescens, Titus, and Luke, has the purpose of urging Timothy to do his best to come quickly.
The cloak will be useful for keeping him warm in the cold and damp prisons, while the scrolls and parchments will likely be reading material (likely portions of the OT) or material to write on.
The present paragraph consists, in general, of items of personal information, requests, and greetings. It can be divided into five sub-paragraphs, as follows:
a. verses 9–13: Paul gives expression to the loneliness which he feels, and the need of more kingdom-workers, asks for his cloak, for books and parchments, and for the speedy arrival of Timothy.
b. verses 14, 15: He warns Timothy against Alexander, the metal-worker.
c. verses 16–18: From the manner in which the Lord had strengthened him during his “first defence” Paul derives comfort for the present and for the future.
d. verses 19–21: Greetings to and from certain individual believers, items of information with reference to others, repetition of request for Timothy’s speedy coming.
e. verse 22: Benediction.
4:10 Paul persevered in spite of suffering (1:11–12; 2:8–13) because he had an eternal perspective (4:6–8), but Demas abandoned Paul because he loved this present world.
One more thing about Demas: he began well. Faithful service and zealous work do not guarantee the future. Our lives must be lived faithfully each day, each week, year upon year. Here was a man who had served Christ well, who had belonged to an intimate circle of workers with the apostle Paul, and yet he abandoned it in the end. Demas serves as a warning to each of us that we cannot rest on our past or assume the future. We must maintain a steady diligence in the present moment.
In addition to Demas’s desertion, Crescens had gone to Galatia, and Titus to Dalmatia. These were fellow workers who had proceeded to other locations to continue work in established churches, perhaps even to plant new congregations. Paul found nothing wrong in their travels, but their departure magnified his loneliness.
There is, however, nothing to suggest that Demas became an apostate, although there was a later tradition to this effect.
The contrast between those who love Christ’s appearing and Demas who loved this world is brought out not only by the use of the same verb (agapaō, ‘love’), but also by the fact that aion (here translated ‘world’) denotes the world under aspects of time, thus emphasizing the difference between the present and future time sequences.
But people, including fellow believers once deemed trustworthy, may prove fickle. Demas is a case in point.
Calvin’s gracious analysis is attractive though not verifiable: “We are not to suppose that he completely denied Christ and gave himself over again to ungodliness or the allurements of the world, but only that he cared more for his own convenience and safety rather than for the life of Paul.”
The “world” Demas loved is not gē (planet earth, humanity) or kosmos (the created universe viewed with or without its inhabitants). Paul does not disparage Demas for embodying a positive view of the created order. Paul refers rather to the current aiōn (age, era, as in “the Age of Reason”). Every time and place has its tone and trends. Those who follow Christ seek to love his priorities and “appearing” (see 4:8); they heed the command, “Do not conform to the pattern of this world [aiōn]” (Rom 12:2). The message of the lordship of Christ is “not the wisdom of this age [aiōn] or of the rulers of this age [aiōn], who are coming to nothing” (1 Cor 2:6). Paul uses the same word with this meaning in two other PE passages (1 Tim 6:17; Titus 2:12). Whereas the Christian mandate is to love God and your neighbor as yourself, Demas has set his affection at least to some extent on this crumbling world order, not the kingdom of God. We do not know why he went to Thessalonica or what he may have sought there.
Dalmatia lay in southwest Illyricum (modern Croatia), where Paul had evangelized some years previous (Rom 15:19)
that Titus has gone to Dalmatia, just north of Nicopolis, fits with Paul’s earlier request (and presumed evangelistic strategy) for Titus to join him in Nicopolis (Tit. 3:12).
In time, however, Mark must have demonstrated maturity and enduring commitment. Paul may have had occasion to work beside him again, for now Paul viewed him as helpful to me in my ministry.
The words Only Luke is with me (RSV ‘Luke alone is with me’) need not suppose that all the others had forsaken Paul as Demas had done, but that Paul had himself sent them on various missions, retaining only Luke
Mark was somewhere along Timothy’s route.
Now he describes an aspect of his own setting: only Luke is with him. This need not be a sinister suggestion that everyone else has turned away: some (see previous verse) have been sent out on assignment. Paul may simply be verifying his need for Timothy because other coworkers are in short supply
This request implies that Mark is already with Timothy, or perhaps that Timothy will be able to pass by Mark’s location on his way to see Paul.
The result of these departures is that the company of fellow workers has been reduced to one: Λουκᾶς ἐστιν μόνος μετʼ ἐμοῦ, “Luke only is with me”
Paul did not want to take Mark on his next journey because of this desertion (Acts 15:37–40), but Mark proved himself after that time and came to be regarded by Paul as a fellow worker (Phm. 24; cf. 1 Pet. 5:13).
Paul wants Mark to come to replace other coworkers who have left
he uses διακονία here for the ministry of the gospel (rather than personal service). Cf. NIV: “because he is helpful to me in my ministry” (also TEV).
The implication is probably this: since Mark has experienced a change for the better, having taken to heart the lesson which his earlier failure had taught him, and since he is well acquainted with Rome and with the condition of the church in that city, hence in Rome he will be the right man in the right place. The context indicates that when Paul uses the term ministry or service, he is thinking of kingdom-work, service in the interest of the gospel, and does not merely mean, “He can perform certain duties to make life easier for me personally.”
Paul finds that Tychicus is the logical person to send to Ephesus with this letter (2 Timothy). In addition, he is also the right man to serve for a while as director of affairs in the churches of Asia Minor, as a substitute for Timothy during the latter’s absence, which would be of rather lengthy duration, since Timothy would not be able to return to Ephesus until at least April (see on verse 21).
Timothy, then, must not hesitate to leave Ephesus. Under another trusted leader, namely, Tychicus, the work will be continued. The cause will not have to suffer.
The many references to Tychicus in Paul’s Epistles indicate that he was a reliable associate. He was the bearer of the Epistles to both Colossians and Ephesians, and it is not improbable that he took the present letter to Timothy, if apesteila (I sent) is regarded as an epistolary aorist. The most likely explanation of Tychicus’ mission to Ephesus is that he was to relieve Timothy during the latter’s absence in Rome while visiting Paul (cf. Titus 3:12).
If Timothy is at Ephesus when he receives this letter, Paul mentions Tychicus to assure Timothy that he can safely depart to join Paul, for his replacement is on the way.
“But Tychicus I have sent to Ephesus,” together with v. 8, is probably written here for the same reason that a similar statement appears in Tit. 3:12. There Titus is told to come to Paul “when” (ὅταν) either Artemas or Tychicus have come to Titus, presumably because either of the two would take Titus’s place
Typically a blanket with a hole cut out for the head. Cloaks were made of thick wool for warmth and worn over the tunic (i.e., a shirt-like garment). Paul asks Timothy to bring this item before the arrival of winter (2 Tim 4:21).
Paul’s desires were simple at the close of his life. He wanted to be in the presence of friends, to stay warm, and to refresh himself by the Scriptures.
outer garment of heavy material circular in shape with a hole in the middle for the head
Paul lists two items he needs. Timothy would pass through Troas in traveling from Ephesus to Rome. Paul visited Troas in earlier times and ministered there (Acts 16:8, 11; 20:6–12; cf. 2 Cor 2:12).
as Johnson states: “In short, we know that Paul requested materials to read and probably also materials for writing, but nothing more than that.” Johnson does concede, though, that biblical documents may have been intended.
The cloak was required for winter in a Roman prison; the books may be Scriptures and the parchments are personal documents.”
The φαιλόνης, “cloak,” was “a large, sleeveless outer garment, made of a single piece of heavy material, with a hole in the middle through which the head was passed” (Kelly). Since it served as protection against cold and rain, Paul may have wanted it because winter was at hand (v. 21) and also perhaps because his prison was cold. Whatever the immediate reasons, Paul wanted to recover essential possessions that he had left behind
Troas was a seaport (Acts 16:11) and could easily be on a route from Ephesus to Rome. Therefore, Paul can ask Timothy to pick up the cloak on his way
The best hypothesis is that the cloak was left when Paul was most recently arrested.
Therefore, it is possible that Paul refers to the OT writings with plural τὰ βιβλία.
4:14 Alexander the metalworker This could refer to the Alexander whom Paul expelled from the Christian community (1 Tim 1:19–20), Alexander the Ephesian Jew mentioned in Acts 19:33–34 (who could also be the same Alexander referred to in 1 Timothy), or another person named Alexander.
It may be that Paul mentions Alexander here because the “harm” he did was to have Paul arrested: ἐνδείκνυμι, used here of what Alexander did, was used as a legal term meaning “inform against” (see LSJM), and Paul notes that Alexander “vigorously opposed our message” (so Fee and Spicq).
4:14–15 The Alexander mentioned here cannot be identified with certainty. Paul mentioned an Alexander in 1Tm 1:20 as a person who had been excommunicated. He may have still been in Ephesus causing trouble. Or, since he is identified as a coppersmith, and there is evidence of a guild of coppersmiths in Troas, this may refer to a different man living in Troas. This would explain his appearance here after Paul asked Timothy to visit Troas.
Alexander’s fate remained in the hands of a just God.
Paul’s choice of words suggests that this Alexander may have played a leading role in having him arrested
Paul exhibited balance in his approach. On the one hand, he refused personal revenge or plots of retaliation. “ ‘It is mine to avenge; I will repay,’ says the Lord” (Rom. 12:19). On the other hand, he rejected naiveté and stupidity and warned Timothy to be careful.
The mention of the opposition of Alexander the metalworker may be occasioned by the previous reference to the cloak and the books. There may have been some association of ideas which caused the revival of the memory
The apostle curbs his natural resentment by quoting the words of Psalm 62:12, which reads ‘Surely you will reward each person according to what he has done’. Compare Paul’s injunction in Romans 12:19.
Defensive measures are sane and necessary against some threats and people. Evidently Alexander is not someone to fool with. Trusting God, a forte of Paul that he consistently commends to his understudies like Timothy and all readers of his letters, is not incompatible with realistic wariness, given some people’s traits and track record.
“Opposed” is the same word used of Jannes, Jambres, and other false teachers in 2 Tim 3:8. Paul uses it in his other writings.
Calvin can be at his best in passages like this; he comments that, in contrast to the next verse, where Paul expresses compassion for those who failed to defend him, “Alexander had risen up against God with malice and sacrilegious audacity and was openly attacking the truth he had once confessed, and such wickedness deserves no mercy.”
Paul’s objection to Alexander and exhortation to Timothy do not reflect some petty or personal narrowness on Paul’s part; they rather reflect apostolic conviction that to oppose the gospel message is the gravest of errors and an affront to Christ’s lordship. While there are some “opponents” whom Timothy should gently instruct (2 Tim 2:25), Alexander is by his own choosing in a different category.
Paul repeats the verb used in 3:8 (see the comments there), where he spoke of the false teachers’ opposition to the “truth.”
4:16 At my first defense Likely refers to a preliminary public hearing before the trial for Paul’s present imprisonment (Acts 23:1–11). Sadly, no one came forward (or was available) to make a formal defense on Paul’s behalf. Paul also could mean that none of his coworkers came to provide him moral support. Ironically, the apostle’s trial in Rome allowed him to fulfill his call to proclaim the gospel to the Gentiles (Acts 9:15; 23:11).
4:16 At my first defense Likely refers to a preliminary public hearing before the trial for Paul’s present imprisonment (Acts 23:1–11). Sadly, no one came forward (or was available) to make a formal defense on Paul’s behalf. Paul also could mean that none of his coworkers came to provide him moral support. Ironically, the apostle’s trial in Rome allowed him to fulfill his call to proclaim the gospel to the Gentiles (Acts 9:15; 23:11).
Echoes the gracious responses of Jesus and Stephen (Luke 23:34; Acts 7:60).
Paul’s statement coheres with this teaching elsewhere that Christian love “keeps no record of wrongs” (1 Cor 13:5). The passive voice of the verb points to God, who would be the one to hold desertion “against them,” that is, against other believers who might well have stood by his side. Paul asks that God show them his mercy.
He was “delivered” (v. 17) in that he was not condemned at that first hearing and thus had time to write and ask Timothy to come to him before the next stage of the trial (vv. 9, 21).
Because the trial was public and was in the capital of the Gentile world, it might be regarded as the culmination of his work of taking the gospel to the Gentiles (v. 17; cf. Acts 23:11 and Paul’s presentation of the gospel while on trial in Acts 26).
ἀπολογία (NT 8x) is used of Paul’s courtroom “defense” (cf. especially Acts 25:16; Phil. 1:7, 16).
“came to his aid” or “stood by him” (παρεγένετο, BAGD s.v. 3). The verb is used in a special sense, and Kelly has suggested that it is that of coming as a witness or serving as an advocate.
As culpable as such action was, Paul does not put it in the same category as that of Demas (who left Paul out of love for the present world, v. 10), nor does he wish God’s just retribution on them as he did on Alexander (v. 14).
At my first defence evidently refers to the preliminary investigation preceding the formal trial, which was sometimes delayed for a considerable period
It was the custom for a defendant’s friends to appear with him to give him moral support, but Paul complains that no-one came to my support. The RSV has ‘no one took my part’, which brings out the technical sense of the verb (paraginomai). It may mean that no-one officially acted on his behalf or that the Roman Christians, knowing nothing first hand of Paul’s missionary journeys, were not in a position to assist
And I was rescued out of (the) mouth of (the) lion. Probably this is simply an idiomatic way of saying, “I was delivered out of the jaws of death” (ex faucibus mortis, Calvin), and not a specific reference to Satan, Nero, or a literal lion of the amphitheater. In all probability this, as is clear from Ps. 22:21, 22 (the passage upon which Paul’s figurative expression is based) means complete deliverance.
Note the parallel:
At my first defence all deserted me (verse 16). Now Demas has deserted me (verse 10). Same verb in both cases.
At my first defence I was rescued (verse 17). Now, “the Lord will rescue me” (verse 18). Again the same verb both times.
The stress falls on this divine rescuing activity. In the past there had been danger. Now, too, there was that which men would consider danger. But in the past the Lord had intervened; now again he will intervene decisively for deliverance (which is the meaning of rescue, as in 1 Thess. 1:10). In the past Paul had been rescued from death. Now he will be rescued by means of death. In neither case does his soul perish. He is never separated from the love of God in Christ.
Here Paul relates that at his first defense no one supported him (v. 16), but the Lord gave him strength (v. 17a). As a result two things were achieved: The message was fully proclaimed and all the Gentiles heard it, and Paul was delivered (v. 17b–c). Paul remains confident that the Lord will continue to deliver him from every evil and bring him safely to the heavenly kingdom (v. 18).
4:17 Deliverance from a lion’s mouth was a common biblical metaphor for rescue from great danger (Ps 22:21).
Paul’s purpose in telling the story was not to elicit sympathy or pity but to focus upon the goodness and sufficiency of God: But the Lord stood at my side and gave me strength.
The first word “But” (de) sets up a contrast between fickle people (v. 16) and “the Lord.”
Christ promised to be with his followers always (Matt 28:20), and Paul clings to this conviction.
The Lord did more than just show up: he fortified Paul (“gave me strength”). The same verb (endynamoō, strengthen, empower) describes Saul’s strengthening right after conversion (Acts 9:22), Abraham’s confirmation in faith (Rom 4:20), and Paul’s empowerment in an earlier imprisonment (Phil 4:13; cf. 1 Tim 1:12).
In that sense his witness to Christ under trial will ensure maximal reach at the nerve center of the Gentile populace to which he had been called to devote his gospel labors for over two decades. Paul saw “a divine reason for” his arrest: “He could fulfill the mission that God had given him from the start on the Damascus Road to proclaim the gospel to the Gentiles even before the empire’s highest dignitaries (Acts 27:24).”
in contrast (δέ, “but”) to these people (v. 16), “the Lord stood by me.”
παρέστη (from παρίστημι) is used in the intransitive sense with the special nuance of “come to the aid of, help, stand by”
Robertson aptly renders the clause as “[the Lord] poured power into me.”
When he speaks here of the κήρυγμα being “fully accomplished” (πληροφορηθῇ) “through me” (διʼ ἐμοῦ), he is referring to the fulfillment of his particular responsibility, just as he has exhorted Timothy with the same verb to “fulfill” his ministry (4:5).
Whether or not Jesus’ reflections on Psalm 22 have influenced Paul at this point, it appears that Paul has been influenced by the parallelism of Ps. 22:20–21 (LXX 21:21–22: ῥῦσαι, the verb Paul uses here, ἐκ στόματος λέοντος)
deliverance “from the lion’s mouth” is a figure for being saved from the sword (Ps. 22:20).
His rescue is a figurative one, meaning he was not given a guilty verdict during this trial. Many historians agree that at the time of Paul, Roman citizens were beheaded as a quick and merciful way of punishment rather than the more violent death by beasts; therefore, Paul would not have really been fearful of execution by lions.
The eschatological direction that Paul goes later in this sentence makes it clear that he is not excluding any evil that might be done to him, but only the power of evil to destroy him finally (Fee)
Paul wants to state clearly to Timothy that he expects his future deliverance to be heavenward and that this, too, is true deliverance.
implies deliverance from this world with all its evils and from death in all its aspects
Paul is speaking of Christ’s kingdom “in heaven” and saying that when he dies he will be brought safely into that kingdom and remain in it from then on (cf. 1 Thes. 4:13–18). In this heavenly kingdom Paul will “be at home with the Lord” (the best understanding of 2 Cor. 5:8). Here he expresses the same confidence that he expressed earlier when death was a possibility (Phil. 1:23), but now it is a certainty.
This statement about the Lord and his faithfulness evokes a doxology of praise
Used in a doxology, it expresses either the desire for that radiance to continue to be seen in its splendor and glory, or, in an echoing or mirror effect, asks that appropriate praise be given in response to it
probably also seeks to invoke from his readers the same response
expression of absolute confidence in the unfailing presence and care of the Lord. The Lord watches over Paul and delivers him, even from the most difficult situations, and enables him to fulfill, even in that moment of trial, the ministry to which he has been called. So grateful is Paul for such a Lord in the midst of such difficult circumstances that he breaks out into a doxology of praise and asks that that Lord be glorified forever.
Paul is urging Timothy to make travel arrangements soon to see Paul. The easiest way for Timothy to get to Rome from Ephesus will be by boat. As winter comes, travel will be more and more infrequent due to weather conditions on the water (cf. Acts 27:9–15). Paul does not want Timothy to miss the opportunity to come see him.
he is careful to indicate the reason why two persons have been prevented from sending greetings. This reason is that they are not in Rome. The apostle wants Timothy to know this, so that he may not begin to wonder about the omission. Says Paul: Erastus remained at Corinth, but Trophimus I
4:21 This verse repeats the essence of v. 9. Travel in the Mediterranean area was usually suspended during winter because the weather resulted in dangerous conditions on land and sea. Therefore, if the trip were not completed by then, Timothy would be delayed and not be able to come “soon” (v. 9).
4:21 winter The season from November to March when travel was most dangerous. If Timothy does not travel to Rome before winter, he may not see Paul before his execution.
Paul then extended greetings from four men, Eubulus, Pudens, Linus, and Claudia, as well as all the brothers. Since all bear Latin names, it may be supposed that these Gentile believers were part of the church in Rome.
The inclusion of all the brothers in the salutation need not be thought to be in conflict with verse 16, everyone deserted me, for these latter words relate to the lack of support at the trial. This would not prevent these timid Roman Christians from sending greetings to the apostle’s lieutenant.
Paul repeats his request for Timothy to come to him
But now, instead of using the adverb ταχέως, he uses the phrase πρὸ χειμῶνος.
Paul will need his cloak (v. 13) and the weather will make sea travel impossible (cf. Acts 27:20 and context). Paul knows that if Timothy does not come “before winter”
he will have to wait until travel commences again in spring. Perhaps the most compelling reason for Timothy to “come before winter” is Paul’s expectation that his trial and probable execution will not be put off that long.
Paul’s earlier mention of the departure of all his fellow workers except for Luke (vv. 10–11) implies that these four are not fellow workers. They are probably members of the church at Rome, since their names are joined to οἱ ἀδελφοὶ πάντες, which is probably a general designation for members of that church (see below). These four are singled out perhaps because they have a close relationship with Timothy
4:22 Paul used the phrase be with your spirit also in his closing in Gl 6:18; Php 4:23; Phm 25. There does not appear to be any significant difference in meaning from his more common “be with you” (Rm 16:20; 2Co 13:13; 2Th 3:18; cp. 1Co 16:23).
The predicate “(be) with your spirit” implies that the spirit of Timothy needs to be strengthened, so that he will fully discharge his ministerial task and in the fulfilment of his duties will even be able to endure suffering for the sake of Christ, and this without protest
This phrase makes it clear that Paul is speaking of spiritual presence, wishing, i.e., that the Lord will be spiritually present with Timothy in his inner person
Paul reminds his readers at the conclusion of every letter that they are dependent on Christ’s unmerited favor, forgiveness, and enabling power