Chapter 4

1 He exhorteth him to do his duty with all care and diligence, 6 certifieth him of the nearness of his death, 9 willeth him to come speedily unto him, and to bring Marcus with him, and certain other things which he wrote for, 14 warneth him to beware of Alexander the smith, 16 informeth him what had befallen him at his first answering, 19 and soon after he concludeth.

1. Charge. See on 1 Tim. 5:21. Paul here begins his final challenge to his young co-worker, Timothy. The chapter is filled with the language of the heart. Paul faces his own personal Calvary, but in a triumphant mood. His courage and resoluteness come into sharp focus.

Therefore. Textual evidence favors (cf. p. 10) the omission of this word.

God, and the Lord Jesus Christ. Or, “God, even Christ Jesus.”

Shall. Gr.melloµ, “to be about” to do something, “to be on the point of” doing something.

Judge. Compare 1 Thess. 4:16, 17. See on Rev. 22:12.

Quick. Or, “living.”

At. Rather “by.” Paul is here employing the oath and is swearing by the “appearing,” and “kingdom.”

Appearing. Gr. epiphaneia, “visible manifestation” (see on 1 Tim. 6:14).

Kingdom. Compare Matt. 6:10. The establishment of Christ’s eternal kingdom of righteousness and peace will follow His second advent (see Dan. 7:14, 27; Matt. 25:31; 2 Tim. 4:18; Rev. 11:15).

2. Preach. Gr. keµrussoµ, “to herald.” For the noun form keµrux see on 1 Tim. 2:7. Here begins Paul’s list of duties that he earnestly charges Timothy to perform (2 Tim. 4:1).

Word. That is, “the word of God” (ch. 2:9), “the word of truth” (v. 15). Christ’s method of communicating the truth constitutes the pattern for every Christian. Christ concentrated on revealing the truth; He refused to waste time either in discussing erroneous theories or in refuting their proponents. Jesus emphasized the practical duties that touched the life experiences of His hearers. He wanted men to be strengthened for the daily requirements of life. Consequently, He did not preach fanciful doctrines or sensational suppositions designed to gratify the curious or to establish His own prestige with the fickle crowd. So, today, ministers are not to include mere human traditions and opinions in their sermons. Only the Word is adequate to meet the needs of sin-weakened men and women. Pleasing stories, which merely attract attention and create a laugh, are incompatible with the sober responsibility of a minister professing to represent Christ.

The expression “preach the word” suggests content designed to aid men and women in meeting temptation and in solving life’s problems day by day. This command bars all levity, all fanciful interpretations based on inaccurate exegesis, and all trifling subjects. The Holy Spirit will cooperate with the minister’s efforts only when truth is being communicated. As a “herald” for God the minister must preach nothing but the Word, otherwise he is an impostor (see on ch. 3:13).

When ministers today realize their mission as living links between the infinite sufficiency of God and the needs of men, their messages will consists only of the pure Bread of Life (see John 6:51, 63). Their sermons will be constructed in such a way that their hearers will not only be pleased with the presentation but will also be constrained to remember the principle of truth set forth. The genuine Word will build new habits and create new aspirations and hopes.

Be instant. Gr. ephisteµmi, “to stand by,” “to be ready.”

In season, out of season. That is, whether preaching is convenient or inconvenient. The gospel is always needed whether men realize it or not.

Reprove. Gr. elegchoµ, “to convict,” that is, with sufficient proof (see on John 8:46; 1 Tim. 5:20). For the noun form elegmos see on 2 Tim. 3:16. Every man should be warned of his sins, but the warning must be based on irrefutable evidence from God’s Word.

Rebuke. Or, “censure.” Flagrant sin demands stern censure, and the church’s duty consists in revealing God’s position regarding sin. The sin must be rebuked, the sinner loved. The Word is the standard by which censure is to be administered.

Exhort. Gr. parakaleoµ, “to call to the side of,” “to encourage” (see on Matt 5:4). Only the Word can adequately urge and encourage flagging hearts and weary feet.

Longsuffering. Gr. makrothumia, “endurance,” “patience” (see ch. 3:10). For the verb form of the word see on James 5:7. Every phase of the minister’s task, whether reproving, rebuking, or exhorting, should be clothed with the grace of patience and compassion. Severe, cold condemnation will never bring sinners to Christ.

Doctrine. Or, “teaching,” which forms the foundation and framework of all genuine Christian experience. Doctrines constitute the facts about God and His program; they are the minister’s only weapon against error, his only handbook for right living (see on ch. 3:16).

3. The time will come. The apostle was undoubtedly thinking of the great apostasy that was soon to develop in the church, and which would continue to imperil it until the second advent of Christ (see on Matt. 24:23–27; Acts 20:28–31; 2 Thess. 2:1–12; 1 Tim. 4:1–3; 2 Tim. 3:1–5).

Endure. That is, listen to willingly.

Sound. Or, “healthy” (see on ch. 1:13). Only the truth will give strength and vitality to the Christian. Erroneous teachings breed quarrels and leanness of soul (cf. 1 Tim. 6:3–5; 2 Tim. 2:14, 16, 17, 23; 3:8).

Doctrine. That is, the “word” (v. 2). Compare “sound words” (ch. 1:13).

After. That is, in harmony with.

Lusts. Or, “desires” (see on ch. 3:6).

Heap to themselves. That is, accumulate around themselves.

Itching ears. Not of the teachers, but of those who “will not endure sound doctrine,” as the Greek makes clear. Because of their perverted “lusts” these shallowminded hearers “itch” for fanciful interpretations of Scripture with which to gratify their curiosity and personal “desires.” They are interested only in those portions of Scripture they can construe as promising them peace and security. They neglect the stern demands of “sound doctrine,” which cut deep into a man’s soul. They have a superficial desire for religion, but only for so much of it as will not disturb the routine of their perverted lives.

4. They shall turn. Those who “will not endure sound doctrine” willfully choose their own destiny. No man’s will is forced; no man is lost because God or anyone else decreed his damnation. Those whom Paul here describes refuse to accept the Bible as their sole authority and standard for religious teaching and personal conduct.

Truth. “Sound doctrine” (v. 3) does not praise man. Rather, it exposes his miserable condition and reveals his ignominious fate apart from the intervention of the grace of God. “Truth” reveals the nature of God and of His remedy for sin. An adjustment of the life, a total redirection of his interests and goals, in harmony with the truth, constitutes man’s only acceptable response to “sound doctrine.”

Fables. See on 1 Tim. 1:4. Even when making use of the Bible, these unfaithful Christians construct their own doctrinal theories, which accord with their personal desires. Biblical words may clothe their thoughts, but the ideas expressed are fraught with error. Bible texts used apart from their original meaning and context may prove as unsafe for guidance as the mere words of men.

5. Watch thou. Or, “be self-possessed.” Paul here challenges Timothy to seek first that calmness and poise that will prepare him to cope with any difficulty that may arise. As one of the responsible leaders in the Christian church Timothy is to manifest a decided contrast with the preceding teachers (vs. 3, 4). A correct teaching of “truth” (v. 4) requires a calm, sober attitude.

Endure afflictions. Gr. kakopatheoµ, “to suffer hardships” (see on ch. 2:9).

Evangelist. One who preaches the gospel is here contrasted with those who teach “Fables” (v. 4). The evangelist’s message consists of the Word of God; he stands in God’s stead and delivers His message. He preaches “sound doctrine,” not sensational theories to attract attention, or fanciful suppositions to gratify idle curiosity.

Make full proof. Gr. pleµrophoreoµ, “to fill out,” “to fulfill.”

Ministry. Gr. diakonia, “service” (see on Rom. 12:7), that is, the “service” to others. Nothing is to be lacking in Timothy’s efforts to satisfy the various needs of men and women, both in and out of the church.

6. For. In contrast with Timothy, Paul had no further opportunity to fulfill the many services usually performed by a minister. Timothy was to carry on, but Paul was to die.

To be offered. Gr. spendoµ, “to offer a libation” (see on Phil. 2:17). What was anticipated in Phil. 2:17 is now a reality. These are words of moral splendor. No self-pity is revealed, no sadness because of unrelenting hardships.

Departure. Gr. analusis, “a loosing,” as of a tent cord when breaking camp, or of the mooring ropes of a ship preparing to sail. Paul speaks of his expected execution, likening his death to the breaking of camp or the departure of a ship from port.

At hand. Or, “present.” Paul’s letter becomes his will and testament to Timothy and to the whole Christian church.

7. Fought. Compare 1 Tim. 6:12. Paul’s commitment to be Christ’s ambassador involved a life of constant warfare with the forces of evil, whether men or demons (see on 1 Cor. 9:25; Phil. 1:27, 30; 1 Thess. 2:2). The apostle wore well the “whole armour of God” as he bravely stood “against the wiles of the devil” (Eph. 6:11).

A good fight. Literally, “the good fight.” The definite article emphasizes that supreme fight “of faith” (see on 1 Tim. 6:12) in which all Christians are engaged.

My course. That is, the course of life that God has appointed him. Paul had fulfilled God’s plan for him; he did not slacken or falter, he met every challenge, even his execution, with Christian buoyancy and resoluteness. Compare Acts 20:24. For the extent of the church at the close of Paul’s ministry see The Church at the Close of Paul’s Ministry.

Kept. Gr. teµreoµ, “to guard.”

The faith. Compare 1 Tim. 6:12. While fighting “the good fight” and running “the course” that God had assigned him, Paul had the satisfaction of knowing that, though he had often faced great hardships and temptations, he had not failed to guard and preserve the faith entrusted to him (see on 1 Tim. 1:11; 2 Tim. 1:12). Paul’s example of faithfulness was to be a challenge to Timothy and to every future minister of the gospel. Personal faith depends upon adherence to God’s Word. Every Christian will “guard the faith” by his personal representation of its principles. The sincerity of a Christian’s personal faith is measured by the extent to which he reflects these principles.

8. Henceforth. Gr. loipon, either “in the future” or “as far as anything else is concerned.” Nothing is left for Paul except the glory of his heavenly reward. The Roman authorities had deprived him of further opportunity to preach the gospel; his impending execution canceled any expectation of much-deserved rest and fellowship with friends. But the beckoning hand of God was enough to eclipse every earthly desire.

Laid up. Or, “stored up.” Paul uses the present tense to emphasize his present possession of the eternal reward. Compare John 3:16. During the dark hours of his noble fight for the faith the splendor of his Lord’s promises had imparted courage and hope (see on Col. 1:5).

Paul does not expect the “crown” of victory to be awarded him at death; it is “laid up” to be given him at that future day, the day of Christ’s “appearing.”

Crown. Gr.stephanos, “coronet” (see on Rev. 2:10), a symbol of victory.

Righteousness. Gr. dikaiosuneµ, “right character” (see on Matt. 5:6). Paul, because of his righteous life, will be rewarded with all the privileges that God has prepared for the redeemed. God has promised eternal life to all who fight the “good fight” and who finish their “course.”

Righteous judge. Or, “just judge,” that is, Jesus Christ who “shall judge the quick and the dead at his appearing” (see on 1 Tim. 6:14). Compare John 5:22, 27, 30; 2 Cor. 5:10. The plan of salvation was designed both to save sinners and to vindicate the character and wisdom of God. When God’s last verdict against sin and sinners is finally pronounced, the plan of salvation and the character of God will be affirmed as “just” (see on Rom. 3:26; Phil. 2:10, 11). Although Paul was being judged unfairly by earthly judges, he was confident that God would make no mistakes.

Shall give. Gr. apodidoµmi, “to give back,” “to reward,” “to recompense.” Compare Rom. 2:6; Rev. 22:12.

At that day. That is, the day of Christ’s second advent, “his appearing” (see on 1 Tim. 6:14 cf. 2 Tim. 1:12, 18). The righteous dead will then be resurrected to eternal life (see on 1 Thess. 4:16, 17; Rev. 20:2). Paul knows of no immediate entrance into heaven at death; the second advent is “that day” when the redeemed will be rewarded with eternal life.

Not to me only. Paul here gives further evidence that he expected no immediate entrance to heaven at death. The righteous, both dead and living, will receive their reward of eternal life at the same time, “at that day” (see on 1 Cor. 15:51–54).

Love. Gr. agapaoµ (see on Matt. 5:43; John 21:15). The word suggests much more than mere impulse; it demands that the whole life, every phase of thought and action, be oriented with respect to the person loved. The joyous prospect of the second advent controls the Christian’s use of his time and money, affects his choice of friends, and provides a powerful incentive to eliminate defects in character and to become more like Christ (see on 1 John 3:3).

Appearing. Gr. epiphaneia, “visible manifestation” (see on 1 Tim. 6:14).

9. Do thy diligence. Or, “hurry,” “make every effort.” Paul longed for Timothy’s companionship even as Christ longed for the fellowship of His closest friend in the dark hours prior to His execution (Matt. 26:38).

10. Demas. At one time Paul’s co-worker (see Col. 4:14; Philemon 24). For some unknown reason he deserted the apostle. Perhaps the humiliation of Paul’s imprisonment and the consequent danger to his own life were too great a test to Demas’ courage. His name, like the names of Hymenaeus and Alexander (1 Tim. 1:20), is remembered only in pity and disgrace.

Loved this present world. Demas’ love of worldly gain and honor is in sharp contrast with the love of genuine Christians for the “appearing” of Christ. The desire for worldly honor may make it impossible for a Christian to fight successfully “a good fight” and to finish his “course” (v. 7).

Crescens. Nothing further is known of him. He, like Titus, apparently left Rome at the request of Paul so that some new advance of the gospel might be made.

Titus. See on Titus 1:4. To Corinth Paul had sent Titus to restore harmony and to discover the response of the Corinthian believers to his letter of reproof (see on 2 Cor. 2:12, 13). Later, Titus accompanied the apostle to Crete, and while there supervised the organization of the church (see on Titus 1:5). Paul then instructed Titus to meet him at Nicopolis (see on Titus 3:12). He perhaps stayed with Paul until this present trip to Dalmatia, a province of Roman Illyricum along the Adriatic Sea. See Events Leading to the Writing of Paul’s Letter to Titus.

11. Only. The fierce persecution under Nero in a.d. 64 apparently left few Christians alive in Rome. Paul also may have considered it wise for those few who were left to live unobtrusively until the tragic hour of persecution had passed.

Luke. For a discussion of his work see Vol. V, pp. 663, 664. In addition to writing the third Gospel and the book of Acts, Luke was one of Paul’s closest companions (see Acts 27:1; 28:11, 16; Col. 4:14; Philemon 23, 24). The disgrace surrounding Paul’s imprisonment did not cause Luke to falter. Even though his medical profession could have brought him prestige and wealth, Luke counted fellowship with Paul in suffering the higher honor (cf. DA 225).

Mark. This verse reveals the successful ministry of one whom Paul earlier considered a failure and the magnanimous spirit of Paul, who held no grudge against Mark because of his previous failure (see on Acts 13:13; 15:37). Some time after the unfortunate episode at Perga (Acts 13:13) Mark readjusted himself to meet the requirements of the ministry, and the record reveals his new usefulness as one of Paul’s faithful assistants (see Col. 4:10; Philemon 24). At the present time he was Timothy’s assistant in Asia Minor. He had been with Paul during his first imprisonment in Rome, and this previous experience would make him especially valuable in this last tragic ordeal.

Profitable. Or “useful.” The last clause of v. 11 may be translated, “he is useful in service to me.” After Paul’s death, Mark worked with Peter in Rome (see Vol. VI, pp. 34, 35). During this time he probably wrote the Gospel bearing his name (see Vol. V, p. 564).

12. Tychicus. Another of Paul’s faithful co-workers in the gospel (see Acts 20:4; Titus 3:12). He and Timothy were with the apostle in Rome when he wrote the Epistle to the Colossians (see Col. 1:1; 4:7). He was the messenger who carried the apostle’s epistle from Rome to the Ephesians (Eph. 6:21, 22).

Have I sent. Or, “I am sending” (cf. on 2 Cor. 8:17). Apparently Tychicus bore this epistle personally to Timothy and emphasized the urgency of Paul’s requests. How solicitous these younger men were of their beloved “father” in the faith! Here Paul was commissioning Tychicus to the Ephesians district, in order that this important field might be properly supervised during the absence of both Timothy and Mark.

13. Cloke. That is, a heavy overcoat needed only in wintertime. In the cold, damp prison he needed such a garment. Paul asked for no luxuries.

Books. Gr.biblia, whence the English word “Bible,” but here meaning papyrus rolls (see Vol. V, p. 113). Possibly Paul wanted a file of all his correspondence, so that he might defend himself against the reckless charges lodged against him in the Roman court.

Parchments. Also rolls, made of animal skin. Paul was probably longing for his copy of the Septuagint and early copies of the sayings of Christ, which were then in circulation (see Vol. V, p. 124). Even in such forbidding circumstances Paul, the scholar, continued his investigation of God’s truths.

14. Alexander. A very common name, hence, the person here may not be the Alexander of Asia Minor who had been disfellowshiped some years before. Probably the man mentioned in this verse was a citizen of Rome who falsely accused Paul before the Roman court, thus precipitating his second imprisonment (see v. 15).

Coppersmith. A general title for a metal-worker of any kind.

Reward. Gr. apodidoµmi, “to requite,” “to pay back.” Compare v. 8.

15. Be … ware. Gr. phulassoµ, “to guard,” “to protect.” When Timothy should come to Rome (v. 9), he was to be alert for the evil subterfuges of Alexander and his kind. Perhaps Alexander had ingratiated himself into Paul’s friendship but found it more expedient to disown the apostle at the trial.

Greatly withstood. In pleading for his life Paul no doubt presented the gospel to his Gentile hearers. Alexander’s attempt to refute his words evidently had its effect in producing an adverse decision. Alexander gained momentary advantage, but he lost his eternal inheritance.

16. Answer. Gr. apologia, “defense.” Probably at Paul’s first hearing during the course of his second trial. There is no evidence that the situation here described was true at his first trial, some years before. It may have been that, along with the usual charge of sedition, Paul was charged with instigating the burning of Rome.

No man. That is, no one of influence to intercede. Luke, Titus, Crescens, or Tychicus would have been of no help to Paul in this respect. Apparently, there were some men of stature and influence who could have spoken a word in favor of Paul, but did not. Perhaps the severe persecution of Nero had made it extremely hazardous even to admit friendship.

All men. That is, men of influence, other than Paul’s close friends.

Forsook. It was dangerous to associate with a man in custody for the crimes of which Paul was supposed to be guilty.

Charge. Or, “account,” “record.” Compare Christ’s magnanimity toward His accusers (Luke 23:34) and that of Stephen (Acts 7:60).

17. Notwithstanding. Or, “but.”

The Lord stood. Compare Acts 27:23. Paul, like Christ (John 16:32), knew that in the hour of crisis, when the faith must be defended against overwhelming opposition, he was actually never alone. God never failed to be Paul’s “refuge and strength, a very present help in trouble” (Ps. 46:1). Even though Paul was denied the support of influential friends (2 Tim. 4:16), his courage remained strong because of One greater than all, who remained by his side.

Strengthened. Literally, “empowered” (see on 1 Tim. 1:2).

Preaching. Gr. keµrugma, “announcement by a herald,” here, the Christian message heralded by Paul, the prince of preachers. Apparently, Paul was given the opportunity at his trial to preach the gospel, even as before Felix (Acts 24:10–25) and Agrippa (ch. 26:1–32).

All the Gentiles. Or, “all the nations.” Compare Acts 9:15; Phil. 1:12, 13. The apostle thought more of the opportunity his trial afforded to proclaim the gospel than he did of his own fate (see on Acts 25:11). Paul’s courageous witness before the Romans in this last trial pressed the attack of Christianity up to and through the gates of paganism’s stronghold. Paul’s defense before Nero was no simple skirmish; it was the great hour of the veteran who had gloriously “fought a good fight” (1 Tim. 4:7).

Mouth of the lion. The context makes it almost certain that Paul does not refer either to his first imprisonment and release, some years before this (cf. v. 16), or to his imprisonment and trial now in progress (cf. v. 6). Commentators generally consider that the apostle here quotes from Ps. 22:21 and that his words are to be understood figuratively, as simply expressing great danger. Some suggest that he refers to the wrath of Satan, who had been unable to silence his fearless witness to truth.

18. Deliver. Perhaps a reference to the Lord’s Prayer: “deliver us from evil” (Matt. 6:13), thus a statement of Paul’s unswerving confidence in God, who fails not in the hour of man’s need. Paul knows no fear; companionship with God “casteth out fear” (1 John 4:18). Compare Ps. 23:4; 27:1–3.

Every evil work. That is, every wicked design that Satan and his enemies may plot against him and against the advance of God’s truth.

Preserve. Gr. soµzoµ, “to save.” Although his mortal life would not be spared much longer, Paul knew that his eternal future was secure. As he bowed his head before the executioner’s sword the certainty of his Lord’s promises brought forth a song from his heart.

Glory. The “course” (v. 7) that God set before Paul led from one hardship to another. He enjoyed very little of the normal comforts of life, and was sometimes misunderstood by his fellow church members and even other apostles. Disgrace and humiliation from those without constituted much of Paul’s compensation for preaching the gospel.

19. Salute. Or, “greet.”

Prisca. Or, “Priscilla” (see on Acts 18:2).

Aquila. See on Acts 18:2. Although members of this family had been in Rome (see Rom. 16:3) for a time, they had already returned to Ephesus, where they had formerly labored (see Acts 18:18–26).

Onesiphorus. See on ch. 1:16–18.

20. Erastus. See on Acts 19:22. His mention here may indicate that Paul, en route to Rome, had gone to Corinth by way of Troas (see 2 Tim. 4:13).

Trophimus. An Ephesian (see Acts 20:1–5; 21:29), who was with Paul as he journeyed from Macedonia via Troas to Miletus, and from Miletus to Jerusalem (see Acts 20:1–16; 21:1–29).

21. Diligence. See on v. 9.

Before winter. Stormy weather would prohibit travel and thus delay Timothy’s arrival. See on v. 9.

Greeteth. Nothing further is known of Eubulus, Pudens, and Claudia.

Linus. According to tradition, the first bishop of Rome.

22. Lord Jesus Christ. Important textual evidence (cf. p. 10) may be cited for the omission of these words.

You. See on 1 Tim. 6:21. The plural “you” indicates that these words apply to the church as a whole.

Amen. Textual evidence may be cited (cf. p. 10) for the omission of this word.

The postscript following v. 22 does not appear in any ancient manuscript and was evidently not appended to the original document. A few of the older manuscripts, however, do have the words “written from Laodicea” or “written from Rome.”

Ellen G. White comments

1, 2 AA 503; Ev 199; GW 30, 147; 1T 470; 8T 18

1–3FE 408

1–5GW 16

2     AA 506, 507; COL 40, 248; DA 805; Ev 210, 214, 217, 291, 330, 647; GW 61, 186, 305, 314; ML 50; MM 100; PK 142; TM 318, 332, 497; 1T 213, 473; 2T 706; 3T 229, 359, 360; 4T 515; 5T 237; 6T 46, 122; 9T 63, 141

2–58T 295

3     Ev 410; GC 594; 4T 376

3, 4 AA 504

3–5Ev 625; GW 311

4     TM 365

5     AA 506; CT 508; Ev 158, 337; 1T 443, 446, 470, 474; 6T 412

6–8AA 513; DA 549; ML 326; SL 96; SR 319

7     Ed 68

7, 8 MH 453

8     GC 351; ML 347

9, 10    4T 353

10   AA 455

10–12AA 490

11   AA 170

12   AA 508

14   AA 294

16, 17  AA 493; DA 354; ML 65