Herald the Word of God! That is the primary responsibility of every leader of God"s people (cf. 2 Timothy 1:14; 1 Timothy 6:20). [source][source][source]
"kerysso [1] is the verbal cognate of kerych, the "herald" whose duty it was to make public proclamation. The verb thus means "proclaim aloud, publicly" and is used in the NT of public proclamation or "preaching" of the message that God has given ..." [2][source]
We must preach the Word in season and out of season (continually, always, when convenient or inconvenient, not just during special periods of emphasis). Paul already explained the reason for this in 2 Timothy 3:16-17. Timothy was to use the Word of God to reprove (convict) those in error (an appeal to the emotions). He was to use it to rebuke those in sin (an appeal to the mind). He was also to use it to encourage those living in harmony with God"s will (an appeal to the will). He was to carry on all of these activities-conviction, warning, and appeal-very patiently and with careful instruction (cf. 2 Timothy 2:25; 2 Timothy 3:10; 1 Timothy 1:16). There are five imperatives in this verse: preach, be ready, reprove, rebuke, and exhort. [source][source][source]
"Christian reproof without the grace of long-suffering has often led to a harsh, censorious attitude intensely harmful to the cause of Christ. But the other requirement is equally essential, for correction must be intelligently understood and hence based on "teaching". To rebuke without instruction is to leave the root cause of error untouched." [3][source]
"Christian ministry centers on the Word of God, God"s own expression of his will for people whom he desires to bless. If God had not spoken, we would not have known about him. Since it is through his Word that he continues to speak with his people, ministry first and foremost must be the communication of his Word." [4][source]
Context Summary
2 Timothy 4:1-12 - The Victor's Final Charge
To the end Paul held to the appearing of Jesus, though he might not live to see it; and it was to precede and usher in the coming of the Kingdom. The world of that time was sad and sick, and Paul's sole panacea was the preaching of the gospel. 2 Timothy 4:2, do not only take opportunities, but make them. 2 Timothy 4:3, make haste; such opportunities are closing in. Sound throughout these Pastoral Epistles means "healthy" and "health-giving." Note that striking phrase of the itching ears, which turn in every direction where they may obtain momentary relief. 2 Timothy 4:5, be on the alert! Fulfill, that is, work to the edge of your pattern.
With what pathetic words Paul refers to his approaching death! He regarded his life-blood as about to be poured out as a libation, 2 Timothy 4:6, r.v., margin. The time had come for him to go on board the good ship which was waiting in the offing to sail at sunset for its port of glory. He was a veteran who had fought valiantly and successfully-keeping the faith as in the old Roman story the heroes kept the bridge. But he was soon to be relieved. The crown at the end of the course was already in sight. He was lonely-only Luke is with me. He needed to be ministered unto-take Mark. But his courage was unabated. Demas might forsake, but Christ failed not. [source]
Chapter Summary: 2 Timothy 4
1He exhorts him to preach the Word with all care and diligence; 6certifies him of the nearness of his death; 9wills him to come speedily unto him, and to bring Marcus with him; 14warns him to beware of Alexander the metalworker 16informs him what had befallen him at his first answering; 19and soon after he concludes
Greek Commentary for 2 Timothy 4:2
Preach the word [κηρυχον τον λογον] First aorist active imperative of κηρυσσω kērussō For “the word” used absolutely, see note on 1 Thessalonians 1:6; Galatians 6:6. [source]
Be instant in season, out of season [επιστητι ευκαιρως ακαιρως] Second aorist (ingressive) active imperative of επιστημι ephistēmi (intransitive use), “take a stand,” “stand upon it or up to it,” “carry on,” “stick to it.” The Vulgate has “insta.” The two adverbs are like a proverb or a play (pun) on the word καιρος kairos There are all sorts of seasons Reprove (ελεγχον elegxon). First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. Rebuke First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Reprove [ελεγχον] First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. [source]
Rebuke [επιτιμησον] First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Exhort [παρακαλεσον] First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Be instant [ἐπίστηθι] Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, “I preached at the instant request of a curate.” So N.T., Romans 12:12, “Continuing instant in prayer.” [source]
Out of season [ἀκαίρως] N.T.olxx once, Philemon href="/desk/?q=phm+4:10&sr=1">Philemon 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not. [source]
Rebuke [ἐπιτίμησον] In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
Exhort [παρακάλεσον] See on consolation, Luke 6:24; see on comfort, Acts 9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον . In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error. [source]
With all longsuffering and doctrine [ἐν πασῃ μακροθυμίᾳ] Πάσῃ , every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave, … make no headway because they build without foundation.” Men will not be won to the truth by scolding. “They should understand what they hear, and learn by perceive why they are rebuked” (Bahnsen). Διδαχή teachingonly here and Titus 1:9in Pastorals. The usual word is διδασκαλία . Paul uses both. [source]
Reverse Greek Commentary Search for 2 Timothy 4:2
Luke 23:23They were instant [ἐπέκειντο] Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, “Knights,” 253: κἀπικείμενος βόα , roar with all your might. Lit., roar, lying down to it. [source]
Acts 19:22Timothy and Erastus [Τιμοτεον και Εραστον] Paul had sent Timothy to Corinth (1 Corinthians 4:17) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1 Corinthians 16:10-11) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul who will come on later. [source]
Acts 20:25Ye all [οπσεστε] In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
Acts 20:25I know [εγω] Emphasis on υμεις παντες egō which is expressed. Ye all (οπσεστε humeis pantes). In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
Acts 24:27Was succeeded by [Διαδοχος] Literally, “received as successor.” διαδεχομαι Diadochos is an old word from δια δυο diadechomai to receive in succession Luke does not tell why Felix “received” a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. Porcius Festus (κατατεσται Porkion Phēston). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that “Porcius Festus was sent as a successor to Felix.” The precise year when this change occurred is not clear. Albinus succeeded Festus by a.d. 62, so that it is probable that Festus came a.d. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, a.d. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. Desiring to gain favour with the Jews Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Acts 24:27Desiring to gain favour with the Jews [κατατιτημι] Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Acts 24:27Left Paul in bonds [δεδεμενον] Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Romans 16:23Gaius my host [Γαιος ο χενος μου] Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
1 Timothy 4:6If thou put the brethren in remembrance of these things [ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς] The verb only here and Romans 16:4. Lit. to put under; so almost without exception in lxx. See, for instance, Genesis 28:18; Genesis 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Ταῦτα thesethings are those mentioned 1 Timothy 4:4,1 Timothy 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy 5:1, without any ecclesiastical sense. [source]
2 Timothy 4:9Shortly [ταχεως] In 2 Timothy 4:21 he more definitely says “before winter.” Apparently the trial might drag on through its various stages. [source]
Titus 1:9As he hath been taught [κατὰ τὴν διδαχὴν] Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For διδαχή teachingsee on 2 Timothy 4:2. [source]
Hebrews 13:23Hath been set at liberty [απολελυμενον] Perfect passive participle of απολυω apoluō to set free, in indirect discourse after γινωσκετε ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11,2 Timothy 4:21). Shortly Same comparative as in Hebrews 13:19, “sooner” than I expect (?). [source]
Jude 1:6Kept not [μη τηρησαντας] First aorist active participle with negative μη mē with play on “kept not” and “he hath kept.”Principality (αρχην archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13,2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6But left [αλλα απολιποντας] Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13,2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
What do the individual words in 2 Timothy 4:2 mean?
Preachthewordbe readyin season[and] out of seasonconvictrebuke[and] exhortwithcompletepatienceandinstruction
Greek Commentary for 2 Timothy 4:2
First aorist active imperative of κηρυσσω kērussō For “the word” used absolutely, see note on 1 Thessalonians 1:6; Galatians 6:6. [source]
Second aorist (ingressive) active imperative of επιστημι ephistēmi (intransitive use), “take a stand,” “stand upon it or up to it,” “carry on,” “stick to it.” The Vulgate has “insta.” The two adverbs are like a proverb or a play (pun) on the word καιρος kairos There are all sorts of seasons Reprove (ελεγχον elegxon). First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. Rebuke First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
First aorist active imperative of ελεγχω elegchō “Bring to proof.” Ephesians 5:11. [source]
First aorist active imperative of επιτιμαω epitimaō to give honour (or blame) to, to chide. Common in the Gospels (Luke 17:3). Exhort (παρακαλεσον parakaleson). First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
First aorist active imperative of παρακαλεω parakaleō common Pauline word. [source]
Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, “I preached at the instant request of a curate.” So N.T., Romans 12:12, “Continuing instant in prayer.” [source]
Only here and Mark 14:11. lxx once, Mark href="/desk/?q=mr+6:31&sr=1">Mark 6:31; 1 Corinthians 16:12: εὐκαιρία opportunity Matthew 26:16: εὔκαιρος seasonableconvenient, Mark 6:21; Hebrews 4:16. [source]
N.T.olxx once, Philemon href="/desk/?q=phm+4:10&sr=1">Philemon 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not. [source]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
See on consolation, Luke 6:24; see on comfort, Acts 9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον . In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error. [source]
Πάσῃ , every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave, … make no headway because they build without foundation.” Men will not be won to the truth by scolding. “They should understand what they hear, and learn by perceive why they are rebuked” (Bahnsen). Διδαχή teachingonly here and Titus 1:9in Pastorals. The usual word is διδασκαλία . Paul uses both. [source]
Reverse Greek Commentary Search for 2 Timothy 4:2
Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, “Knights,” 253: κἀπικείμενος βόα , roar with all your might. Lit., roar, lying down to it. [source]
See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20. [source]
Paul had sent Timothy to Corinth (1 Corinthians 4:17) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1 Corinthians 16:10-11) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul who will come on later. [source]
In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
Emphasis on υμεις παντες egō which is expressed. Ye all (οπσεστε humeis pantes). In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
Literally, “received as successor.” διαδεχομαι Diadochos is an old word from δια δυο diadechomai to receive in succession Luke does not tell why Felix “received” a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. Porcius Festus (κατατεσται Porkion Phēston). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (Ant. XX. 8, 9) says that “Porcius Festus was sent as a successor to Felix.” The precise year when this change occurred is not clear. Albinus succeeded Festus by a.d. 62, so that it is probable that Festus came a.d. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and sicarii. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, a.d. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. Desiring to gain favour with the Jews Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Reason for his conduct. Note second aorist (ingressive) middle infinitive κατελιπε τον Παυλον δεδεμενον katathesthai from καταλειπω katatithēmi old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and Acts 25:9 in N.T., though in some MSS. in Mark 15:46. It is a banking figure. Left Paul in bonds (δεδεμενον katelipe ton Paulon dedemenon). Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” (κατατεσται dedemenon perfect passive participle of δια Δρουσιλλαν deō to bind) was the “deposit” (katathesthai) for their favour. Codex Bezae adds that Felix left Paul in custody “because of Drusilla” (dia Drousillan). She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Effective aorist active indicative of δεω kataleipō to leave behind. Paul “in bonds” She disliked Paul as much as Herodias did John the Baptist. So Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul‘s Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put 2 Timothy 4:9-22 here in spite of the flat contradiction with Acts 21:29 about Trophimus being in Jerusalem instead of Miletus (2 Timothy 4:20), a “mistake” which he attributes to Luke! That sort of criticism can prove anything. [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
On the benedictions, see on 2 Corinthians 13:14. This short form occurs only here, 1 Timothy 6:21; 2 Timothy 4:22.sa40 [source]
Paul prefers this noble word to the customary ερρωστε errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.sa120 [source]
Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20. [source]
The verb only here and Romans 16:4. Lit. to put under; so almost without exception in lxx. See, for instance, Genesis 28:18; Genesis 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Ταῦτα thesethings are those mentioned 1 Timothy 4:4, 1 Timothy 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy 5:1, without any ecclesiastical sense. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philemon 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21. [source]
In 2 Timothy 4:21 he more definitely says “before winter.” Apparently the trial might drag on through its various stages. [source]
Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For διδαχή teachingsee on 2 Timothy 4:2. [source]
Perfect passive participle of απολυω apoluō to set free, in indirect discourse after γινωσκετε ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11, 2 Timothy 4:21). Shortly Same comparative as in Hebrews 13:19, “sooner” than I expect (?). [source]
First aorist active participle with negative μη mē with play on “kept not” and “he hath kept.”Principality (αρχην archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]