Daniel Chapter 5 Vs. 20

Daniel Interprets the Handwriting

But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: Dan. 5:20

when his heart... Pride always goes before destruction and a haughty spirit before a fall (Job. 33:14-29; Pro. 16:18).

he was deposed... Again see Dan. 4:19-37 for this story we just studied. When he went further than God had wanted him to, he was removed as king. Pride comes before a fall. This is what Jesus had to say about those who exalt themselves.

Luke 18:14 "I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." 

Philemon Chapter 1

 

Philemon Chapter 1

Verses 1-2: Following first century custom, the salutation contains the names of the letter’s author and its recipient. This is a very personal letter and Philemon was one of only 3 individuals (Timothy and Titus are the others), to receive a divinely inspired letter from Paul.

Philemon 1:1

"Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellow laborer,"

At the time of writing, Paul was a prisoner in Rome. Paul was imprisoned for the sake of and by the sovereign will of Christ (Eph. 3:1; 4:1; 6:19-20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul’s severe hardships was bound to influence Philemon’s willingness to do the comparatively easy task Paul was about to request.

“Timothy” was not the coauthor of this letter, but probably had met Philemon at Ephesus and was with Paul when the apostle wrote the letter. Paul mentions Timothy here and in the other epistles because he wanted him recognized as a leader and the non-apostolic heir apparent to Paul.

“Philemon” was a wealthy member of the Colossian church which met in his house.

“A prisoner of Jesus Christ”, a phrase found nowhere else, shows that Paul did not look on himself merely as a prisoner of the Roman Empire. His witness for Christ in prison made him a prisoner. His “our dearly beloved, and fellow laborer” tells us all we know about Philemon: he was dear to Paul, who considered him a valued coworker in the ministry.

Philemon was a Greek Christian. He was thought to be from Colossae. Paul calls himself, prisoner of Jesus, perhaps to remind Philemon that he is a prisoner of Jesus, as well. He is about to make a plea for a servant of Philemon's.

We are all a prisoner of someone. Perhaps, this is the point Paul is making in the opening of this very personal letter to his friend. Paul calls him fellow laborer, which means that Philemon is a minister, as well.

Philemon 1:2

"And to [our] beloved Apphia, and Archippus our fellow soldier, and to the church in thy house:"

“Apphia” was probably Philemon’s wife. “Archippus” may have been Philemon’s son, but was more likely the minister in the church (Col. 4:17). “The church in thy house:” The earliest churches met in homes; Christian church buildings were unknown until the third century. Philemon was probably one of the wealthier church members, since it met at his house, and since he was a slave-owner.

First century churches met in homes and Paul wanted this personal letter read in the church that met at Philemon’s. This reading would hold Philemon accountable, as well as instruct the church on the matter of forgiveness.

This verse leaves no doubt that the church was meeting in Philemon's house. Apphia was either Philemon's wife, or sister, who was living in the house with Philemon. Archippus denotes service of some kind. Perhaps, the soldiering was in the warfare that all Christians are involved in.

Philemon 1:3

"Grace to you, and peace, from God our Father and the Lord Jesus Christ."

The salutation, almost identical to other Pauline greetings (Romans 1 and 2 Cor., Gal., Eph., and Phil.), expresses a beautiful connection between two great works of God: “Grace,” or His undeserved favor, which is intimately associated with “peace,” the settled confidence that comes from being right with God.

This is a typical greeting from Paul. Grace, mercy, and peace are all gifts from God to the believer.

Philemon 1:4

"I thank my God, making mention of thee always in my prayers,"

Paul always opens his letters with a word of thanksgiving (Galatians is the exception).

Paul prayed for the people who were saved under his ministry, and for the churches he had started regularly.

Philemon 1:5

"Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;"

Philemon was spoken of highly by the other believers. It seems that he was a very unselfish man, in the fact that the church met in his home. When you love the believers, you are loving the Lord. Inasmuch as you have done it to the least of these, you have done it unto me, was His statement.

In the Greek text, this verse is arranged in what is called a chiastic construction. “Love” relates to the final phrase “toward all the saints.” This love of will, choice, self-sacrifice, and humility (Gal. 5:22), was a manifestation of Philemon’s genuine faith “toward the Lord Jesus” (Rom. 5:5; Gal. 5:6; 1 John 3:14).

Philemon 1:6

"That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus."

If I understand this correctly, this is the world looking toward Philemon and seeing Christ Jesus in the things Philemon does.

Matthew 5:16 "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

“Communication or Fellowship”: The Greek word here means much more than simply enjoying one another’s company. It refers to a mutual sharing of all life, which believers do because of their common life in Christ and mutual partnership or “belonging to each other”: in the “faith.”

“Effectual”, literally “powerful”. Paul wanted Philemon’s actions to send a powerful message to the church about the importance of forgiveness.

“Acknowledging”. The deep, rich, full, experiential knowledge of the truth.

It appears the life Philemon lived, was communicating to the world the love that Philemon had for Christ Jesus. It also means, that Philemon was not taking the credit for the good things he did, but was giving the Lord Jesus all of the credit for his life.

Philemon 1:7

"For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother."

“Bowels”: This Greek word denotes the seat of human feelings where the same Greek word is translated “compassion”. “Refreshed”, a word that comes from the Greek military term that describes an army at rest from a march.

It seems that Philemon was a wealthy man, and had used that wealth to help the other workers for Christ. Paul is filled with joy, when he hears of the nice things Philemon is doing for the other saints who are in need. It seems he is a very generous man when it comes to other's needs.

Paul speaks to Philemon as a brother. You remember, he spoke of Titus and Timothy as his sons. Philemon could have been older, or he could have been more mature.

Philemon 1:8

"Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,"

Paul’s request that Philemon take back Onesimus has a connotation of brotherly persuasion, rather than a formal appeal to apostolic authority. Onesimus in now both a “son” to Paul (verse 10), and a “brother” to Philemon (verse 16). Though he possessed no legal rights in the Roman world, Onesimus the slave was now on an equal spiritual plane with both his owner and the apostle Paul.

Because of his apostolic authority, Paul could have ordered Philemon to accept Onesimus. He is saying, knowing that you are a caring man, so then I will ask you boldly as an apostle of Christ to do something that is not the usual thing to do.

Philemon 1:9

"Yet for love's sake I rather beseech [thee], being such a one as Paul the aged, and now also a prisoner of Jesus Christ."

“I rather beseech”: In this situation, Paul did not rely on his authority but called for a response based on the bond of love between himself and Philemon (verse 7; 2 Cor. 10:1).

“The aged”: More than a reference to his chronological age (which at the time of this letter was about 60), this description includes the toll that all the years of persecution, illnesses, imprisonments, difficult journeys and constant concern for the churches had taken on Paul; making him feel and appear even older that he actually was.

Paul reminds him that he loves him, and that he is speaking to him from prison himself. Paul is feeling old at this point. He loves both men and feels that he can be a peacemaker.

Paul has suffered much for the gospel and Philemon had great respect for him.

Philemon 1:10

"I beseech thee for my son Onesimus, whom I have begotten in my bonds:"

Onesimus was not Paul's son in the flesh. It seems that Onesimus had been saved while Paul was in prison. This Onesimus, of course, was the servant, or slave, belonging to Philemon. He had run away, and we know that Philemon must be a little disturbed by that.

Philemon would probably not have listened to this from anyone else, but Paul.

Philemon 1:11

"Which in time past was to thee unprofitable, but now profitable to thee and to me:"

Onesimus means “useful.” Through a clever word-play Paul is saying: “Onesimus was useless to you in the past, but in the future, he will live up to his name!”

This play on words carries the same root meaning as the Greek word from which the name Onesimus comes. Paul was basically saying, “Useful formerly was useless, but now is useful”. Paul’s point is the Onesimus had been radically transformed by God’s grace.

Notice, that Paul was not taking sides with Onesimus. In fact, he says what Onesimus did was wrong. Onesimus had become a Christian since he left Philemon's house. Paul wants Philemon to realize the value of a soul won to Christ.

Philemon 1:12

"Whom I have sent again: thou therefore receive him, that is, mine own bowels:"

Paul is going to send Onesimus back to Philemon, but not in bonds. He is sending him back as a brother in Christ. Paul reminds Philemon again, that Onesimus has been saved.

Verses 13-14: Paul might have exploited his brotherly relationship with Philemon to request that Onesimus remain with him as a helper, but he could not take advantage of Philemon in this way.

Philemon 1:13

"Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:"

Paul wanted Onesimus to minister alongside him, but only if Philemon openly and gladly agreed to release him.

Paul was saying to Philemon, that he could not be with him so, Onesimus could have stayed and ministered to Paul in the place of Philemon.

Philemon 1:14

"But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly."

Paul sent him back to Philemon to give him the opportunity to decide the fate of Onesimus himself. If Onesimus came back to minister to Paul, it would be at the blessings of Philemon.

Philemon 1:15

"For perhaps he therefore departed for a season, that thou shouldest receive him for ever;"

Paul is saying that perhaps, it was God's will for Onesimus to leave. He had been unsaved when he left and now was a believer. Now he would be Philemon's Christian brother forever.

Philemon 1:16

"Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?"

Paul’s appeal that Philemon receive the runaway slave is well stated here: Onesimus has a new relationship to Philemon as a brother in the Lord. Paul did not call for Onesimus’ freedom (1 Cor. 7:20-22), but that Philemon would receive his slave now as a fellow-believer in Christ. Christianity never sought to abolish slavery, but rather to make the relationships within it just and kind.

Whether Philemon subsequently freed Onesimus is not known, but certainly Paul’s statements imply that slavery is incompatible with Christian teaching. In the bible, slavery is usually viewed as an existing social and economic practice. Like divorce, it is tolerated, but consistent application of Christian theology leads to the abolition or discouragement of both.

Perhaps, Onesimus had left with anger in his heart toward Philemon. Now the forgiveness from Onesimus to Philemon would be obvious. He would not have been willing to go back, if there had not been a change in Onesimus.

“In the flesh”: In this physical life, as they worked together. “In the Lord”: The master and salve were to enjoy spiritual oneness and fellowship as they worshiped and ministered together.

Paul asks Philemon to receive Onesimus back not as a servant, but as a Christian brother. It seems he was very dear to Paul.

Verses 17-19: Paul offered to pay whatever restitution was necessary for Onesimus to be reconciled to Philemon, following the example of Jesus in reconciling sinners to God.

Philemon 1:17

"If thou count me therefore a partner, receive him as myself."

Paul is really asking a favor of Philemon here. Paul is saying, if you love me, think of him as my friend, instead of your servant.

Philemon 1:18

"If he hath wronged thee, or oweth [thee] ought, put that on mine account;"

Onesimus’s crime is not mentioned, but probably it was stealing from his master. Paul writes, “Put that on mine account,” using a current bookkeeping term in Greek.

Paul does not go into the offence that Onesimus had committed. Since he was like a slave to Philemon, just the fact that he ran off would have been a loss to Philemon. It appears, however, that he had possibly stolen something.

We must remember that Onesimus was not a Christian when this happened. Whatever the offence was, Paul says to put it to his account.

Philemon 1:19

"I Paul have written [it] with mine own hand, I will repay [it]: albeit I do not say to thee how thou owest unto me even thine own self besides."

Philemon owed Paul something far greater that the material debt Paul was offering to repay, since Paul had led him to saving faith, a debt Philemon could never repay.

Paul reminds Philemon that he would have died and gone to hell, if Paul had not ministered to him. He, in that sense, owes his life to Paul.

Philemon 1:20

"Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord."

Paul, in so many words, is saying don't disappoint me. I would be very happy, if you forgive Onesimus.

By forgiving Onesimus, Philemon would keep the unity in the church at Colossae and bring joy to the chained apostle (verse 7).

Philemon 1:21

"Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say."

Paul is mentioning the fact of his authority over Philemon in this sentence. He is sure that Philemon will do just as he says, because of Paul's authority over the Christians.

“More than I say”: The more that forgiveness that Paul was urging upon Philemon was either:

1. To welcome Onesimus back enthusiastically, not grudgingly (Luke 5:22-24);

2. To permit Onesimus, in addition to his menial tasks, to minister spiritually with Philemon; or

3. To forgive any others who might have wronged Philemon.

Whichever Paul intended, he was not subtly urging Philemon to grant Onesimus freedom.

Philemon 1:22

"But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you."

“Prepare me also a lodging” reflects both Philemon’s financial status, and Paul’s confidence that he would be released from prison. It may also be a subtle encouragement that Philemon should fulfill Paul’s request.

Paul stays in Philemon's house, when he is in the area it seems. Paul has confidence that he will return there to minister. Paul wants to come back here, and prays that he will be able to.

Verses 23-24: This list of people is almost identical with that (in Colossians 4:10-14; only one name is missing here). It is another proof of how closely related these two epistles are.

Philemon 1:23

"There salute thee Epaphras, my fellow prisoner in Christ Jesus;"

Epaphras was mentioned in the book of Colossians. It seems that Paul was in prison with him. Nero was jailing as many Christians as he could locate.

Philemon 1:24

"Marcus, Aristarchus, Demas, Lucas, my fellow laborers."

The story of the once severed but now mended relationship between Paul and Mark (Acts 15:38-40; 2 Tim. 4:11), would have been well known to the believers in Colossae (Col. 4:10). Listing Mark’s name here would serve to remind Philemon that Paul himself had worked through the issues of forgiveness, and that the instructions he was passing on to his friend were ones the apostle himself had already implemented in his relationship with John Mark.

Marcus was the same person as Mark who had abandoned Paul at one time. Aristarchus had travelled to Rome with Paul. Demas was spoken of by Paul in another letter as having left the faith. Lucas has to be Luke the Physician who stayed with Paul in Rome.

Philemon 1:25

"The grace of our Lord Jesus Christ [be] with your spirit. Amen."

Grace means a great deal in this letter, since that is what Paul is asking Philemon to have for Onesimus.

2 Timothy Chapter 4

 

2 Timothy Chapter 4

Verses 1-4: “Preach the word: Preaching is the God-ordained means to prevent defection from the truth. “Teachers” who appeal to “itching ears” tell people what they want to hear, not what they need to hear. Thus, both “shall be turned unto fables” (myths or legends).

2 Timothy 4:1 "I charge [thee] therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;"

“I charge thee”: Or better “command.” The Greek has the idea of issuing a forceful order or directive (2:14; 1 Tim. 1:18; 5:21).

Before God and the Lord Jesus Christ”: The Greek construction also allows the translation “in the presence of God, even Christ Jesus,” which is probably the best rendering since He is about to be introduced as the judge (John 5:22). Everyone who ministers the Word of God is under the omniscient scrutiny of Christ (see 2 Cor. 2:17: Heb. 13:17).

“Christ, who shall judge”: The grammatical construction suggests immanency, that Christ is about to judge. Paul is emphasizing the unique accountability that all believers, and especially ministers of the word of God, have Christ as Judge.

Service to Christ is rendered both under His watchful eye and with the knowledge that as Judge He will one day appraise the works of every believer (see 1 Cor. 3:12-15; 4:1-5; 2 Cor. 5:10). That is not a judgment of condemnation, but one of evaluation. Regarding salvation, believers have been judged already and declared righteous, they are no longer subject to the condemnation of sin (Rom. 8:1-4).

“The quick and the dead”: Christ will ultimately judge all men in 3 distinct settings:

(1) The judgment of believers after the Rapture (1 Cor. 3:12-15; 4:1-5; 2 Cor. 5:10);

(2) The sheep and the goats’ judgment of the nations, in which believers will be separated from unbelievers (Matt. 25:31-33); for entrance into the millennial kingdom; and

(3) The Great White Throne judgment of unbelievers only (Rev. 20:11-15).

Here, the apostle is referring to judgment in a general sense, encompassing all those elements.

“His appearing”: The Greek word translated “appearing” literally means “a shining forth” and was used by the ancient Greeks of the supposed appearance to men of a pagan god. Here, Paul is referring generally to Christ’s second coming, when He will judge “the living and the dead”. And establish His millennial and eternal kingdom (see 1 Tim. 6:14).

The "quick", (in the verse above), are speaking of those who will be alive at the coming of the Lord. These are those who will be changed in the twinkling of an eye. The word "therefore", connects this chapter to the preceding chapter. In the light of all the signs of the last days in the last chapter, this is what you are to do.

Paul says, God and the Lord Jesus Christ are my witness that I am guiding you correctly. At His appearing means when Jesus appears in the sky to call His children out of the great tribulation of this earth.

Notice, His kingdom is separate. That is when he sets up "His kingdom" reign on this earth. This is the 1000 year millennium reign of Jesus Christ upon the earth. Jesus is the Judge of the world. We are judged His, or not His. The sheep (Christians), belong to Jesus. The rest belong to Satan.

2 Timothy 4:2 "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."

“The word”: “The entire written Word of God, His complete revealed truth as contained in the Bible (3:15-16; Acts 20:27). Here the form of the verb suggests the complementary ideas of urgency, preparedness, and readiness.

It was used of a soldier prepared to go into battle or a guard who was continually alert for any surprise attack, attitudes which are imperative for a faithful preacher (Jer. 20:9; Acts 21:11-13; Eph. 5:15-16; 1 Pet. 3:15).

“In season, out of season”: The faithful preacher must proclaim the Word when it is popular and/or convenient, and when it is not. When it seems suitable to do so, and when it seems not. The dictates of popular culture, tradition, reputation, acceptance, or esteem in the community (or in the church), must never alter the true preacher’s commitment to proclaim God’s Word.

“Reprove, rebuke”: The negative side of preaching the Word (the “reproof” and “correction”; 3:16). The Greek word for “reprove”, refers to correcting behavior or false doctrine by using careful biblical argument to help a person understand the error of his actions. The Greek word for “rebuke”, deals more with correcting the person’s motives by convicting him of his sin and leading him to repentance.

“Exhort ... doctrine”: The positive side of preaching (the “teaching” and “training”; 3:16).

I really like the fact that Paul does not just say preach. He says preach the Word. The Word of God (Bible), is the power of the message.

"Being instant in season and out of season" is just saying stay ready all the time. Preach whenever and wherever you have the opportunity. "Reprove" and "rebuke" mean to tell a fault. When you see a brother in error, tell him.

Matthew 18:15 "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother."

"Exhort" can mean to pray, comfort, or draw near. This is just saying not to get weary in preaching to those who are afar off. Preach to them, pray for them, in love, tell them of their errors, and then preach to them again. Do not give up, until they draw nigh unto God.

Give them the Truth, and do not get weary in giving the Truth. Have patience with them and they will hear and receive.

2 Timothy 4:3 "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;"

“Not endure”: This refers to holding up under adversity, and can be translated “tolerate.” Paul here warns Timothy that, in the dangerous seasons of this age, many people would become intolerant of the confrontive, demanding preaching of God’s Word (1:13-14; 1 Timothy 1:9-10; 6:3-5).

“Having itching ears”: Professing Christians, nominal believers in the church follow their own desires and flock to preachers who offer them God’s blessings apart from His forgiveness, and His salvation apart from their repentance. They want to be entertained by teachings that will product pleasant sensations and leave them with good feeling about themselves.

Their goal is that men preach “in accordance to their own desires” Under those conditions, people will dictate what men preach, rather than God dictating it by His Word.

We are experiencing this in the church world today. Sound doctrine teaches sacrifice of self. Sound doctrine teaches walking each day in the salvation Christ has provided for you. Sound doctrine teaches living a holy separated life to God. Sound doctrine is the Word of God.

There is a great falling away in the church today, not only in the physical sense, but in the spiritual sense, as well. Many go to church, but want to hear a message of nothing but God's love. They would tell us not to speak against adultery or homosexual activity, because we will hurt some of the member's feelings.

They would have us preach things pleasant to the flesh of man. The sermon that appeals to the flesh of mankind, is preaching to itching ears. I would say the time Paul was speaking of in the verse above is here. Not many want to hear about the blood of Jesus. Not many want to know that Jesus is Judge, as well as Savior.

Not many want to hear that we must take up our cross daily and follow Him. Most want to hear, that when they become a Christian, all of their problems will be gone. Most would like to hear, that when they come to God, they will never be sick again. They want to believe that their money problems are over. The sad thing is that we are not equipping our people to face hardship.

John 16:33 "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."

2 Timothy 4:4 "And they shall turn away [their] ears from the truth, and shall be turned unto fables."

“Fables”: This refers to false ideology, viewpoints, and philosophies in various forms that oppose sound doctrine (see 2 Cor. 10:3-5; 1 Tim. 1:4; 4:7; Titus 1:14; 2 Pet. 1:16).

The truth of the matter is, many will turn from the Truth to a good time religion which pleases their flesh. "Fables" are speaking of doctrines that are not Truth.

Titus 1:14 "Not giving heed to Jewish fables, and commandments of men, that turn from the truth."

2 Peter 1:16 "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty."

We all need to devote more time to the study of God's Word (Bible). The Word will straighten out our thinking and we will not be so easily swayed with messages that Paul would classify as fables.

Verses 5-8: “Do the work of an evangelist:” Paul commands Timothy to fully discharge his evangelistic ministry by preaching the gospel (Good News), of Jesus Christ. Evangelism is viewed by New Testament writers as an essential task of the New Testament church.

2 Timothy 4:5 "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry."

“An evangelist”: Used only two other times in the New Testament (see Acts 21:8; Eph. 4:11), this word always refers to a specific office of ministry for the purpose of preaching the gospel to non-Christians. Based on (Eph. 4:11), it is very basic to assume that all churches would have both pastor-teachers and evangelists.

But the related verb “to preach the gospel” and the related noun “gospel” are used through-out the New Testament not only in relation to evangelists, but also to the call for every Christian, especially preachers and teachers, to proclaim the gospel. Paul did not call Timothy to the office of an evangelist, but to “do the work” of one.

The work of the evangelist is to save the lost. This watching in all things means to stay grounded in the Word and be moderate. Paul warns Timothy again, that there are afflictions associated with serving God. The full proof is telling Timothy to not waver in his ministry. He must be fully persuaded, and also give this message without wavering from the Truth.

Verses 6-8: As Paul neared the end of his life, he was able to look back without regret or remorse. In these verses, he examines his life from 3 perspectives: the present reality of the end of his life, for which he was ready (verse 6); the past, when he had been faithful (verse 7); and the future, as he anticipated his heavenly reward (verse 8).

2 Timothy 4:6 "For I am now ready to be offered, and the time of my departure is at hand."

“I am now ready”: Meaning his death was imminent.

“To be offered”: In the Old Testament sacrificial system, this was the final offering that followed the burnt and grain offerings prescribed for the people of Israel (Num. 15:1-16). Paul saw his coming death as his final offering to God in a life that had already been full of sacrifices to Him (see note on Phil. 2:17).

“My departure”: Paul’s death. The Greek word essentially refers to the loosening of something, such as the mooring ropes of a ship or the ropes of a tent; thus, it eventually acquired the secondary meaning of “departure.”

Paul has probably been sentenced to die, when he wrote these words. He wanted Timothy to know that he was ready to die for the gospel. He probably was actually looking forward to being with his Lord and being out of this life of hardship.

2 Timothy 4:7 "I have fought a good fight, I have finished [my] course, I have kept the faith:"

The form of the 3 Greek verbs “good fight, have finished, have kept,” indicates completed action with continuing results. Paul saw his life as complete, he had been able to accomplish through the Lord’s power all that God called him to do. He was a soldier (2:3-4; 2 Cor. 10-3; 1 Tim. 6:12; Philemon 2), an athlete (1 Cor. 9:24-27; Eph. 6:12), and a guardian (1:13-14; 1 Timothy 6:20-21).

“The faith”: The truths and standards of the revealed Word of God.

This is a gross understatement. Many men would have given up long ago. Paul's faith never wavered, regardless of the hardship he was facing. He had ministered to the very end. God has a job for each of us to do in this life. Paul is saying, he has done what the Lord Jesus called him to do.

He believes in Jesus Christ as Savior and Lord just as strongly at the end, as he did when he first met him on the road to Damascus.

2 Timothy 4:8 "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."

A crown of righteousness”: The Greek word for “crown” literally means “surrounding,” and it was used of the plaited wreaths or garlands placed on the heads of dignitaries and victorious military officers or athletes. Linguistically, “of righteousness”, can mean either that righteousness is the source of the crown, or that righteousness is the nature of the crown.

Like the “crown of life” (James 1:12), the “crown of exultation” (1 Thess. 2:19), the “imperishable crown” (1 Cor. 9:25), and the “crown of glory” (1 Pet. 5:4), in which life, rejoicing, imperishably, and glory describe the nature of the crown, the context here seems to indicate the crown represents eternal righteousness.

Believers receive the imputed righteousness of Christ (justification), at salvation (Rom. 4:6, 11). The Holy Spirit works practical righteousness (sanctification), in the believer throughout his lifetime of struggle with sin (Rom. 6:13, 19; 8:4; Eph. 5:9; 1 Pet. 2:24).

But only when the struggle is complete will the Christian receive Christ’s righteousness perfected in him (glorification), when he enters heaven (see 1:12).

“The righteous judge: (see verse 1);

“That day” (see 1:12);

“His appearing” (see verse 1; 1 Tim. 6:14).

Now that his work on this earth is done, he is looking forward to standing before the Lord Jesus and hear Him say, well done, thy good and faithful servant. The crown of righteousness is speaking of us being in right standing before God, because the Lord Jesus has clothed us in His righteousness. There will be a crown awaiting those who believe.

1 Peter 5:4 "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

Verses 9-13: Paul makes three personal requests. He asks Timothy

(1) “To come” soon;

(2) To “bring” along “Mark” because “he is profitable”, which lets us know that the disagreement between Barnabas and Paul over John mark had been rectified (Acts 15:36-41); and

(3) To bring his “cloak.”

Apparently, Paul had been arrested suddenly without a chance to take his personal belongings with him. “Books” and “parchments” probably refer to Paul’s personal copies of the Old Testament books and the New Testament manuscripts.

In these closing verses, Paul brings Timothy up to date on the spiritual condition, activities, and whereabouts of certain men and women who either helped or harmed his ministry.

2 Timothy 4:9 "Do thy diligence to come shortly unto me:"

“Thy diligence to come shortly unto me”: Paul longed to see his beloved coworker, but it was imperative that Timothy make haste because Paul knew his days were numbered (verse 6).

Paul still wants to see Timothy one more time, before he departs this earth.

2 Timothy 4:10 "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia."

“Demas”: He had been one of Paul’s closest associates along with Luke and Epaphras (see Col. 4:14; Philemon 24).

Loved this present world” (see James 4:4; 1 John 2:15-17).

“Departed”: This Greek word means “to utterly abandon,” with the idea of leaving someone in a dire situation. Demas was a fair-weather disciple who had never counted the cost of genuine commitment to Christ. His kind are described by our Lord (in Matt. 13:20-21; John 8:31; 1 John 2:1).

“Thessalonica”: Demas may have considered this city a safe haven.

Crescens”: In contrast to Demas, Crescens must have been faithful and dependable, since Paul sent him to Galatia, a Roman province in central Asia Minor, where Paul ministered on each of his 3 missionary journeys.

“Titus”: Paul’s closest friend and coworker next to Timothy (Titus 1:5).

“Dalmatia”: Also known as Illyricum (Rom. 15:19), a Roman province on the east coast of the Adriatic Sea, just north of Macedonia.

In great time of stress, those weak in the faith will leave. It seems from this statement, that Demas feared for his own life and left the work he had been doing with Paul. We must remember that Nero was having many of the Christians killed at this time.

I do not believe that Titus or Crescens left for fear. Titus was probably sent to Dalmatia by Paul to minister. Little is known of Crescens.

2 Timothy 4:11 "Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry."

“Luke”: The author of the Gospel of Luke and Acts, and Paul’s devoted friend and personal physician, who could not carry the burden of ministry in Rome by himself.

“Take Mark, and bring him with thee”: Evidently Mark lived somewhere along the route Timothy would take from Ephesus to Rome. The one who was the author of the Gospel of Mark (sometimes called John), cousin of Barnabas (Col. 4:10), and devoted fellow worker (Philemon 24), had once left Paul and Barnabas in shame (see Acts 13:13; 15:36-39), but had become by this time a valued servant.

Luke (the physician), had been faithful to God and to helping Paul. He had been with Paul on many of his journeys and also, here in Rome. Luke, in the book of Acts, used "we" many times when speaking of Paul.

Mark had settled his differences with Paul and had apparently been ministering with Timothy. We know that Paul had accepted him back in the work, because he said he would be useful to him here.

2 Timothy 4:12 "And Tychicus have I sent to Ephesus."

“Tychicus”: Paul had either sent him to Ephesus earlier, or he was sending him there to deliver this second letter to Timothy, just as Tychicus had previously delivered Paul’s letters to the churches at Ephesus (Eph. 6:21), Colossae (Col. 4:7), and possibly to Titus (Titus 3:12; see Col. 4:7).

“Ephesus”: (see Rev. 2:1).

It seems all of these men had been ministering under the direction of Paul. It seems Tychicus had gone to Ephesus when Paul could not be there himself.

2 Timothy 4:13 "The cloak that I left at Troas with Carpus, when thou comest, bring [with thee], and the books, [but] especially the parchments."

“Cloak”: A large, heavy wool garment that doubled as a coat and blanket in cold weather, which Paul would soon face (verse 21).

“Troas”: A seaport of Phrygia, in Asia Minor.

“Carpus”: An otherwise unknown acquaintance of Paul whose name means “fruit.”

“The books”, but especially the parchments”: “Books” refers to papyrus scrolls, possibly Old Testament books. “Parchments” were vellum sheets made of treated animal hides, thus they were extremely expensive.

They may have been copies of letters he had written or blank sheets for writing other letters. That Paul did not have these already in his possession leads to the possible conclusion that he was arrested in Troas and had no opportunity to retrieve them.

Paul, being in prison, possibly needed the cloak for warmth. It seems that Paul had left these things, before he came back to Rome. It would be pure speculation to try to decide what these important parchments were.

2 Timothy 4:14 "Alexander the coppersmith did me much evil: the Lord reward him according to his works:"

“Alexander the coppersmith”: Probably not the same man whom Paul delivered to Satan along with Hymenaeus (1 Tim. 1:20), since Paul singles him out as the one who was a “coppersmith.” This Alexander, however, may have been an idol maker (Acts 19:24).

“Did me much evil”: Alexander opposed Paul’s teaching and likely spread his own false doctrine. He may have been instrumental in Paul’s arrest and may even have borne false witness against him (Acts 19:23).

The Lord reward him according to his works”: Paul left vengeance in God’s hands (Deut. 32:35; Rom. 12:19).

Paul was letting the Lord take vengeance on Alexander. Paul was truly following the Scripture. Vengeance is mine, saith the Lord.

2 Timothy 4:15 "Of whom be thou ware also; for he hath greatly withstood our words."

It appears this Alexander was an enemy of the gospel. This is just a warning to Timothy to be aware of his evil.

Verses 16-18: “No man stood with me, but all men forsook me” does not mean that no one cared for the apostle, but that in his final hours he realized that only “the Lord” stood with him. Despite his impending execution, Paul was convinced that the “Lord … will preserve me unto his heavenly kingdom.”

2 Timothy 4:16 "At my first answer no man stood with me, but all [men] forsook me: [I pray God] that it may not be laid to their charge."

“First answer” or defense: The Greek word for “defense” give us the English words “apology” and “apologetics.” It referred to a verbal defense used in a court of law. In the Roman legal system, an accused person received two hearings: the prima action, much like a contemporary arraignment, established the charge and determined it there was a need for a trial.

The secunda actio then established the accused’s guilt or innocence. The defense Paul referred to was the prima actio.

“That it may not be laid to their charge”: Like Stephen (Acts 7:60), and the Lord Himself (Luke 23:34).

Fear does strange things to very strong men. We learned about that when Peter denied Jesus. It seemed when Paul was accused, that no one stood up for him. Paul is saying, he did not hold that against them and hoped God would not charge them sorely for their fear, as well.

2 Timothy 4:17 "Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and [that] all the Gentiles might hear: and I was delivered out of the mouth of the lion."

“The Lord stood with me”: The Lord fulfills His promise never to “leave or forsake” His children (Deut. 31:6, 8; Josh. 1:5; Heb. 13:5).

“Preaching … fully known”: As he had done in the past (Acts 26:2-29), Paul was able to proclaim the gospel before a Roman tribunal.

“All the Gentiles might hear”: By proclaiming the gospel to such a cosmopolitan, pagan audience, Paul could say that he had reached all the Gentiles with the gospel. This was a fulfillment of his commission (Acts. 9:15-16; 26:15-18).

“Mouth of the lion” (Dan. 6:26-27). A common figure for mortal danger (Psalms 22:21; 35:17), and a common occurrence for Paul (Acts 14:19; 2 Cor. 4:8-12; 6:4-10; 11:23-27). Peter pictured Satan as a lion (in 1 Peter 5:8).

When we have Jesus, we are never completely alone. The world may abandon us, but He will never leave us, or forsake us. Paul knew the presence of the Lord was with him.

Philippians 4:13 "I can do all things through Christ which strengtheneth me."

The Spirit of the living God within Paul strengthened him. Paul knew that his preaching had brought salvation to the Gentile.

He was not sorry he had served the Lord. He had been delivered over and over from the power of Satan. That old devil walks through the earth seeking for those he can devour. He could not devour Paul.

2 Timothy 4:18 "And the Lord shall deliver me from every evil work, and will preserve [me] unto his heavenly kingdom: to whom [be] glory for ever and ever. Amen."

“Shall deliver me from every evil work”: On the basis of the Lord’s present work, strengthening Paul and standing with him (verse 17), Paul had hope for the Lord’s future work. He knew God would deliver him from all temptations and plots against him (2 Cor. 1:8-10).

“Preserve me unto his heavenly kingdom”: Paul knew the completion of his own salvation was nearer than when he first believed (Rom. 13:11; 2 Cor. 5:8; Phil. 1:21).

Paul is not speaking of being saved from physical death here. He is saying that God will be with him and not let him fall. He is looking forward to his heavenly rewards. He knows he will live in the kingdom of God. When he begins to think of the wonders of heaven, he burst out into praise. To God be the glory forever and ever.

2 Timothy 4:19 "Salute Prisca and Aquila, and the household of Onesiphorus."

“Prisca and Aquila”: Paul first met these two faithful friends in Corinth after they fled Italy (see Acts 18:2). They ministered for some time in Ephesus (Acts 18:18-19), later returned to Rome for a period of time (Rom. 16:3), and had returned to Ephesus.

“The household of Onesiphorus” (see 1:16).

Priscilla is intended by Prisca here. Priscilla and Aquila had been faithful to the Lord's work. Paul had lived with them when they were all tent-makers together. Undoubtedly, Onesiphorus had been martyred here. His household indicates that he is no longer alive.

2 Timothy 4:20 "Erastus abode at Corinth: but Trophimus have I left at Miletus sick."

“Erastus”: Probably the city treasurer of Corinth, who sent greetings through Paul to the church at Rome (see Rom. 16:23).

“Corinth”: The leading city in Greece (see Acts 18:1).

“Trophimus”: A native of Asia, specifically Ephesus, who had accompanied Paul from Greece to Troas (see Acts 20:4).

“Miletus”: A city and seaport in the province of Lycia, located 30 miles south of Ephesus.

Paul is telling Timothy where all of the fellow workers are, as if Timothy will be overseeing them after Paul's death. Notice, that the ministers of the Word, even in that day, were sometimes sick in their bodies.

2 Timothy 4:21 "Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren."

“Before winter”: In view of the coming season and the cold Roman jail cell, Paul needed the cloak for warmth. He would also have less opportunity to use the book and parchments as the duration of light grew shorter in winter.

“Eubulus … Pudens … Linus … Claudia”: The first 3 names are Latin, which could indicate they were from Italy and had been members in the church at Rome. “Claudia” was a believer and close friend of whom nothing else is known.

Paul undoubtedly was unaware of when the execution would take place. Winter storms would make it difficult to travel to Rome. Paul had experienced that on his first trip to Rome. These mentioned here, were Christians in Rome. They could have been also, workers in the church there, since they are mentioned separate from the brethren.

2 Timothy 4:22 "The Lord Jesus Christ [be] with thy spirit. Grace [be] with you. Amen."

“Grace be with you”: This is the same benediction as in Paul’s previous letter to Timothy (see 1 Tim. 6:21). The “you” is plural, which means it extended to the entire Ephesian congregation.

Even in the final words of this letter, we can see the love that Paul had for Timothy. Paul did not want Timothy to get down in his spirit. His prayer was for the strength for Timothy. Amen “so be it”.

Romans Chapter 2 Vs. 24

 God's Judgment and the Law

For the name of God is blasphemed among the Gentiles through you, as it is written. Rom 2:24

it is written... Israel’s people to be regathered (Eze. 36:16-38)

After discussing Israel’s sinful past (Eze. 36:16-21), Ezekiel discussed (in three parts, each beginning with “This is what the Sovereign Lord says,” Eze. 36:22, 6:33, 36:37) the nation’s future restoration.

Before dwelling on Israel’s future cleansing, Ezekiel reminded the exiles of their past sin which caused their judgment. When they were… in the land, they defiled it by their conduct and actions (cf. Eze. 36:19). This profaning was like a menstrual discharge that rendered a woman ceremonially unclean and defiled everything she touched (cf. Lev. 15:19-23). How did the people defile the land? By bloodshed and idolatry (cf. Eze. 33:25). As a result God removed them from the defiled land. Yet even when scattered among other nations, they profaned God’s holy name. See Eze. 36:20, 36:23.

Other nations viewed the sovereign God through the actions of Israel, thus besmirching His holy name. Therefore God said He would restore Israel… not for her sake… but for the sake of His holy name. Israel had no intrinsic value which prompted God to act on her behalf. He would restore the nation because His character was at stake. He would show the holiness of His great name (cf. Eze. 20:41; 28:22, 28:25; 38:16; 39:27). God had shown His justice when He punished Israel for her sin; He will show His grace and faithfulness when He restores her and renews His covenant promises.

Daniel Chapter 5 Vs. 19

 Daniel Interprets the Handwriting

And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. Dan. 5:19

He gave him... This power had seemed to be unlimited. He was a very powerful king, as long as he was doing the will of God.

whom he would... This interprets the type of kingdom represented by the head of gold—an absolute monarchy (Dan. 2:38).

Romans Chapter 2 Vs. 23

 God's Judgment and the Law

Thou that makest thy boast of the law, through breaking the law dishonourest thou God? Rom 2:23

through breaking the... You boast of the law, but you break it and bring reproach upon God by living in open contradiction to your own profession. The high priesthood itself was an office bought and sold like other commodities. The rapine of Eli’s sons was carried on many generations by priests (1Sam. 2:22; Mat. 23:1-39). Their adultery and polygamy were scandalous. They were guilty of theft, treachery, adultery, murder, and all the sins of Rom. 1:18-32; 2:1-29; 3:10-18.

Paul indicted such a Jew for hypocrisy: You who brag about (“are boasting in”; cf. Rom. 2:17) the Law, do you dishonor God by breaking the Law? An honest Jew would have to respond to Paul’s questions by admitting his guilt and his hypocrisy.

The law was given by God to help mankind. These Jewish leaders had twisted God’s law to fit what they wanted. Many of the customs they required the people to do, they did not do themselves. They had no feelings about putting burdens on others, but were not willing to do them themselves. The high priest’s office was founded to be a go between for God and his people. It was originated as an honorable holy office. By the time this was written, it had decayed into something terrible. They were even buying the priesthood. These had become power lovers, rather than men of God.

Daniel Chapter 5 Vs. 18

 Daniel Interprets the Handwriting

O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: Dan. 5:18

the most high... This first statement, is probably a shock to the king. He had not given the Most High God credit for anything. In fact, they had many false gods in Babylon. Nebuchadnezzar's power to conquer was because God used him to fulfill His purpose.

gave Nebuchadnezzar thy... See Dan. 2:37-38; 4:17, 4:25-26, 4:32-36; 5:21.