2 preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
3 For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after their own lusts,
4 and will turn away their ears from the truth, and turn away to fables.
5 But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.
6 For I am already being offered, and the time of my departure has come.
7 I have fought the good fight. I have finished the course. I have kept the faith.
8 From now on, the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
9 Be diligent to come to me soon,
10 for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia; and Titus to Dalmatia.
11 Only Luke is with me. Take Mark and bring him with you, for he is useful to me for service.
12 But I sent Tychicus to Ephesus.
13 Bring the cloak that I left at Troas with Carpus when you come—and the books, especially the parchments.
14 Alexander the coppersmith did much evil to me. The Lord will repay him according to his deeds.
15 Beware of him, for he greatly opposed our words.
16 At my first defense, no one came to help me, but all left me. May it not be held against them.
17 But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear. So I was delivered out of the mouth of the lion.
18 And the Lord will deliver me from every evil work and will preserve me for his heavenly Kingdom. To him be the glory forever and ever. Amen.
19 Greet Prisca and Aquila, and the house of Onesiphorus.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:2What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. … "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. … And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings?
What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. … "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. … And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings?
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:6–8Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. … He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave thee. … These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. … This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels.
Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. … He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave thee. … These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. … This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels.
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:19For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. … He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently.
For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. … He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently.
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Timothy 4:16–17A little afterwards, when he complains that all had forsaken him, … still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. … Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. … He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault.
A little afterwards, when he complains that all had forsaken him, … still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. … Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. … He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault.
John Calvin, Commentaries, on 4:14–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Timothy 4:6–8With what pleasure he speaks of dying. He calls it his departure; … Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another. … It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith." … And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing.
With what pleasure he speaks of dying. He calls it his departure; … Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another. … It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith." … And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing.
Matthew Henry, Commentary on the Whole Bible, on 4:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Timothy 4:11–13It is supposed that this Mark was he about whom Paul and Barnabas had contended, Act 15:39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. … the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. … Paul was guided by divine inspiration, and yet he would have his books with him. … As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands.
It is supposed that this Mark was he about whom Paul and Barnabas had contended, Act 15:39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. … the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. … Paul was guided by divine inspiration, and yet he would have his books with him. … As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands.
Matthew Henry, Commentary on the Whole Bible, on 4:9–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Timothy 4:10–11Demas - Once my fellowlabourer, Phm 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. … Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.
Demas - Once my fellowlabourer, Phm 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. … Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.
John Wesley, Explanatory Notes upon the New Testament, on 4:10 and 4:11; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Timothy 4:19Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Act 18:18, Act 18:26. The household of Onesiphorus - See Ti2 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.
Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Act 18:18, Act 18:26. The household of Onesiphorus - See Ti2 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.
Adam Clarke, Commentary on the Holy Bible, on 4:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
2 Timothy 4
2 Timothy 4:2–19, World English Bible
2 Timothy 4 in the Bible · Told in the Story: Chapter 37, The Good Fight
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:2What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. … "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. … And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings?
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:6–8Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. … He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave thee. … These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. … This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels.
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to Timothy · on 2 Timothy 4:19For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. … He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently.
John Chrysostom, Homilies on the Second Epistle to Timothy, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Timothy 4:16–17A little afterwards, when he complains that all had forsaken him, … still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. … Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. … He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault.
John Calvin, Commentaries, on 4:14–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Timothy 4:6–8With what pleasure he speaks of dying. He calls it his departure; … Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another. … It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith." … And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing.
Matthew Henry, Commentary on the Whole Bible, on 4:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Timothy 4:11–13It is supposed that this Mark was he about whom Paul and Barnabas had contended, Act 15:39. Paul would not take him with him to the work, because he had once flinched and drawn back: but now, says he, Take Mark, and bring him with thee. By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; we must not therefore disclaim for ever making use of those that are profitable and useful, though they may have done amiss. … the cloak he had left there, which, it may be, Paul had the more occasion for in a cold prison. … Paul was guided by divine inspiration, and yet he would have his books with him. … As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles; others think they were the skins of which he made his tents, whereby he obtained a livelihood, working with his own hands.
Matthew Henry, Commentary on the Whole Bible, on 4:9–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Timothy 4:10–11Demas - Once my fellowlabourer, Phm 1:24. Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. … Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.
John Wesley, Explanatory Notes upon the New Testament, on 4:10 and 4:11; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Timothy 4:19Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned Act 18:18, Act 18:26. The household of Onesiphorus - See Ti2 1:16. Onesiphorus was probably at this time dead: his family still remained at Ephesus.
Adam Clarke, Commentary on the Holy Bible, on 4:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.