Ii timothy 4 commentary

II TIMOTHY 4 COMME TARY
EDITED BY GLE PEASE
1 In the presence of God and of Christ Jesus, who
will judge the living and the dead, and in view of
his appearing and his kingdom, I give you this
charge:
BAR ES, "I charge thee therefore before God - See the notes on 1Ti_5:21.
Who shall judge the quick and the dead - That is, the Lord Jesus; for he is to be
the judge of men; Mat. 25:31-46; 2Co_5:10. The word “quick” means “living” (See the
Act_10:42 note; Eph_2:1 note); and the idea is, that he would be alike the judge of all
who were alive when he should come, and of all who had died; see the notes on 1Th_
4:16-17. In view of the fact that all, whether preachers or hearers, must give up their
account to the final Judge, Paul charges Timothy to be faithful; and what is there which
will more conduce to fidelity in the discharge of duty, than the thought that we must
soon give up a solemn account of the manner in which we have performed it?
At his appearing - That is, the judgment shall then take place. This must refer to a
judgment yet to take place, for the Lord Jesus has not yet “appeared” the second time to
men; and, if this be so, then there is to be a resurrection of the dead. On the meaning of
the word rendered “appearing,” see the notes on 2Th_2:8. It is there rendered
“brighteness”; compare 1Ti_6:14; 2Ti_1:10; Tit_2:13.
And his kingdom - Or, at the setting up of his kingdom. The idea of his reigning, or
setting up his kingdom, is not unfrequently associated with the idea of his cominG; see
Mat_16:28. The meaning is, that, at his second advent, the extent and majesty of his
kingdom will be fully displayed. It will be seen that he has control over the elements,
over the graves of the dead, and over all the living. It will be seen that the earth and the
heavens are under his sway, and that all things there acknowledge him as their sovereign
Lord. In order to meet the full force of the language used by Paul here, it is not necessary
to suppose that he will set up a visible kingdom on the earth, but only that there will be
an illustrious display of himself as a king, and of the extent and majesty of the empire
over which he presides: compare the Rom_14:11 note; Phi_2:10 note.
CLARKE, "I charge thee therefore before God - Whose herald thou art; and
before the Lord Jesus Christ, whose salvation thou art to proclaim, and who is coming to
judge the world - all that shall be found then alive, and all that have died from the

foundation of the world.
GILL, "I charge thee therefore before God,.... Whose word the Scriptures are, and
by whom they are inspired; who had made Timothy an able minister of the New
Testament, and to whom he was accountable for his ministry:
and the Lord Jesus Christ; who is equal with God, and bestows ministerial gifts on
men, and from whom Timothy had his; whose Gospel he preached; in whose cause he
was embarked; and before whom he must appear, to give an account of his ministry,
talents, and souls under his care:
who shall judge the quick and the dead at his appearing and his kingdom; it
is certain there will be a general judgment; the day is appointed, and Christ is ordained
the Judge of all men; all judgment is committed to him, and he is ready to exercise it; for
which he is abundantly qualified, being God omniscient and omnipotent; and which he
will execute in the most righteous and impartial manner. The persons that will be judged
by him are, "the quick and the dead"; by which are meant, not the different parts of men,
their souls which are living and immortal, and their bodies which die and will be raised
from the dead, though they will be judged in their whole persons; nor the different sorts
of men, as good men, who are made alive by the Spirit and grace of God, and evil men,
who are dead in trespasses and sins, and die in their sins; though this is a truth that God
will judge both the righteous and the wicked: but rather by the "quick", are meant, such
as will be found alive at Christ's coming; and by the "dead", such as having been dead,
will be raised by him; and in short, the characters include all mentioned; who must all
stand before the judgment seat of Christ. The time when this will be, is,
at his appearing, and his kingdom; which may be considered as an hendyadis,
expressive of one and the same thing; and so the Syriac version renders it, "at the
revelation of his kingdom"; or as two things, the one as antecedent and preparatory to
the other; the former refers to the appearance of Christ at the last day. He appeared
frequently to the Old Testament saints in an human form; and he really appeared in
human nature in the fulness of time; and after his resurrection to his apostles and
others, and even after his ascension to some; and he appears in a spiritual manner to
believers in all ages; but to them that look for him, he will appear a second time in
person, in a most glorious manner: for the present he is received up into heaven, where
he is as it were hid, and is unseen to corporeal eyes; but in his due time he will be
manifested in his own and his Father's glory, and in the glory of his angels; and this
appearance will be greatly to the advantage of the saints, who will then appear in glory,
and be like him, and see him as he is, and hence they look for it, and love it; and at this
time will be the judgment, and then will the kingdom of Christ take place. Christ has a
kingdom now, and ever had, which is not of this world, but is of a spiritual nature; and
which will be more manifest in that latter day, by the spread of the Gospel, the numerous
instances of conversion, and the revival of powerful religion and godliness, which we
commonly call the spiritual reign of Christ; but the kingdom here designed, is the
personal reign of Christ, for a thousand years: at the beginning of which will be the
judgment of the saints, who having the crown of righteousness given them by the Judge,
will reign with him as kings and priests; and at the end of this period will be the
judgment of the wicked. The charge made before these two divine Persons, God and his
Son Jesus Christ, follows.

HE RY, "Observe, I. How awfully this charge is introduced (2Ti_4:1): I charge thee
before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his
appearing and his kingdom. Observe, The best of men have need to be awed into the
discharge of their duty. The work of a minister is not an indifferent thing, but absolutely
necessary. Woe be to him if he preach not the gospel, 1Co_9:16. To induce him to
faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I
charge thee before God and the Lord Jesus Christ; that is, “as thou tenderest the favour
of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the
obligations both of natural and revealed religion; as thou wilt make due returns to the
God who made thee and the Lord Jesus Christ who redeemed thee.” 2. He charges him
as he will answer it at the great day, reminding him of the judgment to come, which is
committed to the Lord Jesus. He shall judge the quick and the dead at his appearing
and his kingdom, that is, when he appears in his kingdom. It concerns all, both
ministers and people, seriously to consider the account that they must shortly give to
Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead,
that is, those that at the last day shall be found alive, and those who shall be raised to life
out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God
hath committed all judgment unto the Son, and hath appointed him the Judge of quick
and dead, Act_10:42. (2.) He will appear; he will come the second time, and it will be a
glorious appearance, as the word epiphaniea signifies. (3.) Then his kingdom shall appear
in its glory: At his appearing and kingdom; for he will then appear in his kingdom,
sitting on a throne, to judge the world.
JAMISO , "2Ti_4:1-22. Solemn charge to Timothy to do his duty zealously, for
times of apostasy are at hand, and the apostle is near his triumphant end: Requests
him to come and bring Mark with him to Rome, as Luke alone is with him, the others
having gone: Also his cloak and parchments: Warns him against Alexander: Tells
what befell him at his first defense: Greetings: Benediction.
charge — Greek, “adjure.”
therefore — omitted in the oldest manuscripts.
the Lord Jesus Christ — The oldest manuscripts read simply, “Christ Jesus.”
shall judge — His commission from God is mentioned, Act_10:42; his resolution to
do so, 1Pe_4:5; the execution of his commission, here.
at his appearing — The oldest manuscripts read, “and” for “at”; then translate, “(I
charge thee before God ... ) and by His appearing.”
and his kingdom — to be set at His appearing, when we hope to reign with Him. His
kingdom is real now, but not visible. It shall then be both real and visible (Luk_22:18,
Luk_22:30; Rev_1:7; Rev_11:15; Rev_19:6). Now he reigns in the midst of His enemies
expecting till they shall be overthrown (Psa_110:2; Heb_10:13). Then He shall reign with
His adversaries prostrate.
RWP, "I charge thee (diamarturomai). Rather, “I testify.” See 1Th_4:6. See 1Ti_
5:21 for this verb and appeal to God and Christ.
Who shall judge (tou mellontos krinein). “The one going or about to judge” (regular
idiom with mellō). The quick and the dead (zōntas kai nekrous). “Living and dead.” See

1Th_4:16.
And by his appearing (kai tēn epiphaneian). Accusative of conjuration (verbs of
swearing), after diamarturomai as is basileian (by his kingdom). See note on 1Th_5:27. For
epiphaneian, see note on 1Th_1:10; Tit_2:13; 1Ti_6:14; 2Th_2:8.
CALVI , "1I charge thee, therefore, before God and the Lord Jesus Christ It is
proper to observe carefully the word therefore, by means of which he appropriately
connects Scripture with preaching. This also refutes certain fanatics, who haughtily
boast that they no longer need the aid of teachers, because the reading of scripture is
abundantly sufficient. But Paul, after having spoken of the usefulness of Scripture,
infers not only that all ought to read it, but that teachers ought to administer it,
which is the duty enjoined on them. Accordingly, as all our wisdom is contained in
the Scriptures, and neither ought we to learn, nor teachers to draw their
instructions, from any other source; so he who, neglecting the assistance of the living
voice, shall satisfy himself with the silent Scripture, will find how grievous an evil it
is to disregard that way of learning which has been enjoined by God and Christ. Let
us remember, I say, that the reading of Scripture is recommended to us in such a
manner as not to hinder, in the smallest degree, the ministry of pastors; and,
therefore, let believers endeavor to profit both in reading and in hearing; for not in
vain hath God ordained both of them.
Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to
Timothy, God as the avenger, and Christ as the judge, if he shall cease to discharge
his office of teaching. And, indeed, in like manner as God showed by an inestimable
pledge, when he spared not his only-begotten Son, how great is the care which he
has for the Church, so he will not suffer to remain unpunished the negligence of
pastors, through whom souls, which he hath redeemed at so costly a price, perish or
are exposed as a prey.
Who shall judge the living and the dead More especially the Apostle fixes attention
on the judgment of Christ; because, as we are his representatives, so he will demand
a more strict account of evil administration. By “ living and the dead” are meant
those whom he shall find still alive at his coming, and likewise those who shall have
died. There will therefore be none that escape his judgment.
The appearance of Christ and his kingdom mean the same thing; for although he
now reigns in heaven and earth, yet hitherto his reign is not clearly manifested, but,
on the contrary, is obscurely hidden under the cross, and is violently assailed by
enemies. His kingdom will therefore be established at that time when, having
vanquished his enemies, and either removed or reduced to nothing every opposing
power, he shall display his majesty.
BURKITT, "Observe here, 1. A most solemn adjuration and charge given, I charge

thee before God and our Lord Jesus Christ, the judge of quick and dead.
Lord! what opiate can stupify the conscience of minister, that he shall not feel the
authority of such a charge, or not be awakened by such arden expressions! How can
they appear before the most high and everlasting Judge? What will be a sufficient
defence before his enlightened tribunal? If such in the last judgment, who neglected
to feed the poor with material bread, shall be placed at Christ's left hand; how can
those whose office it is to dispense spiritual bread, if they neglect to do it, escape
condemnation!
Observe, 2. The subject matter of the charge to preach according to Christ's
commission, Mat_28:19.
Go, preach and baptize: to preach the word, not the fancies and inventions of men,
but the wholesome word of God; and the whole word of God, both law and gospel,
the one to keep men from presumption, the other from despair; to be instant and
active, urgent and zealous, in the discharge of his duty, in all the parts of it, in
instruction, reprehension, and exhortation; and this with all long-suffering,
patience, and lenity, undergoing meekly the contradiction of sinners, and the
reproaches of men: and for the time to do it in season, and out of season, that is, to
take all occasions, and to be thankful to God for all opportunities of preaching his
word: the lazy may find a thousand excuses, but willing minds know no difficulties;
they consider the price paid for souls, and the account that must be given of them.
Observe, 3. The person to whom this charge is given; to Timothy, and ordained
person, one set apart for the work: this is not a work common to all, but peculiar to
some; God's Timothies only , who are called and set apart by imposition of hands
for the work of the ministry, must preach the word; and such ought to take all
occasions, and be very instant in so doing, ecessity is laid upon us; yea, woe be
unto us if we preach not the gospel. 1Co_9:16
ISBET, "PREACH THE WORD!
‘I charge thee … before God, and the Lord Jesus Christ, Who shall judge the quick
and the dead … preach the Word.’
2Ti_4:1-2
You remember the context. St. Paul is near his last hour. He is dictating what is for
us his dying letter, and he is close to that letter’s end. He is writing to a man whom
he has delegated, now for some time, to a large work of organisation and of order.
Timotheus was to do many things; but he was supremely to do this thing, to preach
the Word. He was to organise Christian communities, to superintend pastors, to
guard and dispense ordinances, to conduct worship. But ‘before God and the Lord
Jesus Christ, Who should judge the quick and dead,’ he was to preach the Word.

I. If we ask ourselves what St. Paul meant by this wonderful Word, his own sermons
and letters give the answer. It is Jesus Christ, ‘the power of God and the wisdom of
God.’ It is He, not it. It is the everlasting Son of the Father, made man, and then
made the sacrifice for our sins in His all-precious death, and then made the life of
our life, ‘the strength of our heart and our portion for ever,’ in His risen glory. It is
Christ Jesus, made one with His own by the power of the Holy Ghost. It is He for us
on the Cross. It is He in us by the Spirit.
II. Is there no need to-day to read again that dying charge of St. Paul, and to resolve
in his living Master’s name to act it out ourselves? Is it not too true that in the
Church of England at large the sermon has declined and decayed into a shadow of
what it should be?
III. We need in our English Church to-day a revival of the pulpit.—We want
unspeakably an ordered ministry which is also Spirit-filled, and fully conscious of
the call to preach the Word. We want preachers so filled with Christ, by the Holy
Ghost, that they cannot get away from Him as their theme.
Bishop H. C. G. Moule.
Illustration
‘You remember that passage in the Pilgrim’s Progress where Christian finds himself
in the house of the Interpreter. A painting is shown him there; it is the portrait of
the minister of the Word; may we, by the grace of God, live and labour as those who
have in some measure caught the influence of that ideal: “The Interpreter had him
into a private room, and Christian saw a picture hang up against the wall: and this
was the fashion of it. It had eyes lifted up to heaven; the best of books was in its
hand; the law of truth was written upon its lips; the world was behind its back; it
stood as if it pleaded with men; and a crown of gold did hang over its head.” ’
MACLARE 1-5, "LIGHT AT EVE TIDE
2Ti_4:1-5; 2Ti_4:16-18.
TIMOTHY does not appear to have been a strong man, either in body or mind, if
we may judge from the exhortations and tonics which Paul felt it needful to
administer in this letter. The young, gentle soul was more overwhelmed by Paul’s
trial and impending death than the heroic martyr himself was. othing shook that
steadfast heart, and from the very grave’s mouth he spoke brave encouragement.

Verses 1-5 are a rousing appeal to Timothy to fulfil his ministry. Embedded in it
there is a sad prophecy of coming dark days for the Church, which constitutes, not a
reason for despondency or for abandoning the work, but for doing it with all one’s
might. But the all-powerful motive for every Christian teacher, whether of old or
young, is pressed on Timothy in the solemn thoughts that he works in the sight of
God and of Jesus, and that he and those to whom he speaks, and whose blood may
be laid to his charge, are to see him when he appears, and to stand at his judgment
bar.
The master’s eye makes diligent servants; the tremendous issues for speaker and
hearer suspended on the preaching of the gospel, if they were ever burning before
our inward vision, would make superfluous all other motives for straining every
nerve and using every opportunity and power. How we should preach and teach and
live if the great white throne and He who will sit on it were ever shining before us!
Would not that sight burn up slothfulness, cowardice, perfunctory discharge of
duty, mechanical repetition of scarcely felt words, and all the other selfishnesses and
worldlinesses which sap our earnestness in our work.
The special duties enjoined are, first and foremost, the most general one to ‘preach
the word,’ which is, indeed, a duty incumbent on all Christians; and then,
subordinate to it, and descriptive of how it is to be done, the duty of persevering
attention to that great life task - ‘be instant’; that is, be at it, be always at it. But is
not ‘in season, out of season’ an unwise and dangerous precept? Do we not do more
harm than good by thrusting gospel teaching down people’s throats at unfitting
times? o doubt tact and prudence are as needful as zeal, but perhaps they are
rather more abundant at present than it, and at a time that looks out of season to a
man who does not wish to hear of Christ at any time, or to one who does not wish to
speak of Him at any time, may be ‘in season’ for the very reason that it seems out of
season. Felix is not an infallible judge of ‘a convenient season.’ It would do no harm
if Christian people ‘obtruded’ their religion a little more.
But the general work of ‘preaching the word’ is to be accompanied with special care
over the life of believers, which is to be active in three closely connected forms.
Timothy is, where needful, to ‘convict’ of sin; for so the word rendered ‘reprove’
means, as applied to the mission of the Comforter in <431608>Joh_16:8. ‘Rebuke’
naturally follows conviction, and exhortation, or, rather, consolation or
encouragement, as naturally follows rebuke. If the faithful teacher has sometimes to
use the lancet, he must have the balm and the Bandage at hand. And this triple
ministry is to be ‘with all longsuffering’ and ‘teaching.’ Chry-sostom beautifully
comments, ‘ ot as in anger, not as in hatred, not as insulting over him,... as loving,

as sympathising, as more distressed than himself at his grief.’ And we may add, as
letting ‘the teaching’ do the convicting and rebuking, not the teacher’s judgment or
tongue.
The prospect of dark days coming, which so often saddens the close of a strenuous
life for Christ and the Church, shadowed Paul’s spirit, and .added to his burdens.
At Ephesus he had spoken forebodings of ‘grievous wolves’ entering in after his
death, and now he feels that he will be powerless to check the torrent of corruption,
and is eager that, when he is gone, Timothy and others may be wise and brave to
cope with the tendencies to turn from the simple truth and to prefer ‘fables.’
The picture which he draws is true to-day. Healthful teaching is distasteful Men’s
ears itch, and want to be tickled. The desire of the multitude is to have teachers who
will reflect their own opinions and prejudices, who will not go against the grain or
rub them the wrong way, who will flatter the mob which itself the people, and will
keep ‘conviction’ and ‘rebuke’ well in the background. That is no reason for any
Christian teacher’s being cast down, but is a reason for his buckling to his work,
and not shunning to declare the whole counsel of God.
The true way to front and conquer these tendencies is by the display of an
unmistakable self-sacrifice in the life, by sobriety in all things and willing endurance
of hardship where needful, and by redoubled earnestness in proclaiming the gospel,
which men need whether they want it or not, and by filling to the full the sphere of
our work, and discharging all its obligations.
The final words in verses 16-18 carry on the triumphant strain. There had been
some previous stage of Paul’s trial, in his second imprisonment, of which we have no
details except those here - when the Roman Christians and all his friends had
deserted him, and that he had thus been conformed unto Christ’s sufferings, and
tasted the bitterness of friendship failing when needed most. But no trace of
bitterness remained in his spirit, and, like his Lord, he prayed for them who had
thus deserted him. He was left alone, but the Christ, who had borne his burden
alone, died that none of His servants might ever have to know the same dreary
solitude, and the absence of other comforters had made the more room, as well as
need, for Him.
Paul’s predecessor, Stephen, had seen Jesus standing at the right hand of God. Paul

had an even more blessed experience; for Jesus stood by him, there in the Roman
court, in which, perhaps, the emperors ate on the tribunal What could terrify him
with that Advocate at his side?
But it is beautiful that the Apostle does not first think of his Lord’s presence as
ministering to his comfort, but as nerving him to ‘fulfil His message.’ The trial was
to him, first, a crowning opportunity of preaching the gospel, and, no doubt, it gave
him an audience of such a sort as he had never had. What did it matter even to
himself what became of him, if ‘ all the Gentiles,’ and among them, no doubt,
senators, generals, statesmen, and possibly ero, ‘might bear’? Only as a second
result of Christ’s help does he add that he was rescued, as from between the very
teeth of the lion. The peril was extreme; his position seemed hopeless, the jaws were
wide open, and he was held by the sharp fangs, but Christ dragged him out. The
true David delivered his lamb out of the lion’s mouth.
The past is the prophecy of the future to those that trust in a changeless Christ, who
has all the resources of the universe at command. ‘That which hath been is that
which shall be,’ and he who can say ‘he hath delivered from so great a death’ ought
to have no hesitation in adding’ in whom I trust that He will yet deliver me.’ That
was the use that Paul made of his experience, and so his last words are an utterance
of unfaltering faith and a doxology.
There appears to be an interesting echo of the Lord’s Prayer in verse 18. Observe
the words ‘deliver,’ ‘from evil,’ ‘kingdom,’ ‘glory.’ Was Paul’s confidence
disappointed? o; for surely he was delivered from every evil work, when the sharp
sword struck off his head as he knelt outside thewalls of Rome. And Death was
Christ’s last messenger, sent to ‘save him unto His heavenly kingdom,’ that there he
might, with loftier words than even he could utter on earth, ascribe to Him ‘glory
for ever. Amen.’
PULPIT, "In the sight of God, and of Christ Jesus for therefore before God and the
Lord Jesus Christ, A.V. and T.R.; and by for at, A.V. and T.R. I charge thee (
διαµαρτύροµαι ); as 2Ti_2:14 and 1Ti_5:21 (where see note). The words οὖν ἐγώ ,
wanting in some of the best manuscripts, are "rejected by Griesbach, Tischendorf,
Lachmann," and by Huther, Alford, Ellicott, and others. The chapter opens rather
abruptly without the connecting "therefore." And by his appearing and his
kingdom. The reading of the T.R., κατὰ τὴν ἐπιφάνειαν κ . τ . λ .., "at his appearing
and kingdom," makes such excellent sense, and is in such perfect accordance with
the usual grammar, and with the usual connection of events, that it is difficult not to
believe that it is the right reading (see Mat_27:15, κατὰ ἑορτήν , "at the feast;" κατὰ

πᾶν σάββατον , "on every sabbath;" Act_13:27, κατὰ τὴν ἡµέραν , "in the day;"
Heb_3:8 for the grammar; and the universal language of Scripture and the Creeds
connecting the judgment with the Lord's appearing and kingdom). On the other
hand, the reading καὶ is almost impossible to construe. o two commentators
scarcely are agreed how to do so. Some take τὴν ἐπιφανείαν καὶ τὴν βασιλείαν as the
object governed by διαµαρτύροµαι as in the LXX. of Deu_4:26, "I call to witness…
Christ's epiphany and kingdom," taking διαµαρτύροµαι in two senses or two
constructions. Others take them as the accusatives of the things sworn by, "I charge
thee before God and Jesus Christ, and by his epiphany and kingdom," as Mar_5:7,
τὸν Θεόν , "by God;" Act_19:13, τὸν ̓Ιησοῦν , "by Jesus;" 1Th_5:27, τὸν Κύριον ,
"by the Lord." But how awkward such a separation of the thing sworn by from the
verb is, and how unnatural it is to couple with καὶ the two ideas, "before God" and
"by Christ's epiphany," and how absolutely without example such a swearing by
Christ's epiphany and kingdom is, nobody needs to be told. Others, as Huther, try
to get over part at least of this awkwardness by taking the two και 's as "both:" "by
both his epiphany and his kingdom." Ellicott explains it by saying that as you could
not put "the epiphany and the kingdom" in dependence upon ἐνώπιον (as if they
were persons like God and Christ), they "naturally pass into the accusative." But
surely this is all thoroughly unsatisfactory. The T.R. is perfectly easy and simple.
Appearing ( ἐπιφανεία ); 1Th_5:8; 2Ti_1:10; 2Th_2:8; 1Ti_6:14; Tit_2:13. His
kingdom. So in the icene Creed: "He shall come again with glory to judge both the
quick and the dead: whose kingdom shall have no end" (comp. Mat_25:31, followed
by the judgment).
BI 1-2, "An earnest charge
Cold preaching makes bold sinners, when powerful preaching awes the conscience.
Matters of greatest importance must be pressed with greatest vehemence. God
putteth not forth great power but for great purpose (Eph_1:18-19). (T. Hall, B. D.)
Charged before God
The master’s and the commander’s eye make the servant and the soldier active
(Mat_6:6; Act_10:4). (T. Hall, B. D.)
Earnestness in preaching
It is weakness to be hot in a cold matter, but worse to be cold in a hot matter. (J.
Trapp.)

The judgment
Dr. John Brown, speaking of a minister’s leaving his people for another pastorate,
says that he mentally exclaims, “There they go! When next they meet it will be at the
judgment! “(H. O. Mackey.)
Ministers at the judgment
Adalbert, who lived in the tenth century, was appointed Archbishop of Prague. This
preferment seemed to give him so little satisfaction that he was never seen to smile
afterwards; and on being asked the reason, he replied: “It is an easy thing to wear a
mitre and a cross, but an awful thing to give an account of a bishopric before the
Judge of quick and dead.” (W. H. Baxendale.)
An ordination charge
I. Where faithful ministers stand--“Before God and the Lord Jesus Christ.”
1. Before God.
(1) As a sinner saved by grace. Once far off, but brought nigh by the blood of
Christ.
(2) As a servant. In prayer, how sweet to kneel at His footstool, no veil, no cloud
between the soul and God. In preaching, how sweet to say, like Elijah, when he
stood before Ahab, “I stand before the Lord God of Israel.”
2. Before Jesus Christ.
(1) The faithful minister has a present sight of Christ as his righteousness. He, like
Isaiah, saw “His glory and spake of Him.”
(2) The faithful minister should feel the presence of a living Saviour (Jer_1:8; Act_
18:10).
(3) Within sight of judgment.
II. The grand business of the faithful minister.

1. Preach the Word.
(1) ot other matters.
(2) The most essential parts especially.
(3) More in the manner of God’s Word.
2. Reprove, rebuke, exhort. Most ministers are accustomed to set Christ before the
people. They lay down the gospel clearly and beautifully, but they do not urge men
to enter in. ow God says, exhort; not only point to the open door, but compel them
to come in.
III. The manner.
1. With long-suffering. There is no grace more needed in the Christian ministry
than this. This is the heart of God the Father towards sinners--“He is long-suffering
to usward, not willing that any should perish.”
2. With doctrine--the clear and simple statement of the truth preceding the warm
and pathetic exhortation.
3. With urgency. If a neighbour’s house were on fire, would we not cry aloud and
use every exertion? If a friend were drowning, would we be ashamed to strain every
nerve to save him?
4. At all times. Satan is busy at all times--he does not stand upon ceremony--he does
not keep himself to Sabbath-days or canonical hours. Death is busy. Men are dying
while we are sleeping. The Spirit of God is busy. Blessed be God, He hath cast our
lot in times when there is the moving of the Great Spirit among the dry bones. Shall
ministers then be idle, or stand upon ceremony? (R. M. McCheyne.)
Urgency of the ministerial office
In a visit which I once made, when a young clergyman, to the churches of Belgium,
so remarkable for the grandeur and elaborate carving of their pulpits, my attention
was especially attracted by one well suited to enforce a solemn lesson on every one
who might occupy it. There arose from the back of it a gigantic figure of death,
stretching its gaunt skeleton form over the head of the preacher, and holding in one
hand a scythe, and with the other presenting a scroll on which was inscribed
“Hasten thou to gather in thy harvest, for I must soon reap mine.” Yes! it is the
brevity of the opportunity and the inestimable interests at stake which render the
ministerial office of such urgency that no season may be missed, no effort spared, in

order that it may accomplish its work. (Bp. Baring.)
Preaching in the sight of God
Bishop Latimer having one day preached before King Henry VIII. a sermon which
displeased his majesty, he was ordered to preach again on the next Sabbath, and to
make an apology for the offence he had given. After reading his text, the bishop thus
begun his sermon: “Hugh Latimer, dost thou know before whom thou art this day
to speak? To the high and mighty monarch, the king’s most excellent majesty, who
can take away thy life if thou offendest; therefore, take heed that thou speakest not
a word that may displease. But then consider well, Hugh, dost thou not know from
whence thou comest--upon whose message thou art sent? Even by the great and
mighty God! who is all present! and who beholdeth all thy ways! and who is able to
cast thy soul into hell! Therefore, take care that thou deliverest thy message
faithfully.” He then proceeded with the same sermon he had preached the preceding
Sabbath, but with considerably more energy. The sermon ended, the Court were full
of expectation to know what would be the fate of this honest and plain-dealing
bishop. After dinner the king called for Latimer, and, with a stern countenance,
asked him how he dared to be so bold as to preach in such a manner. He, falling on
his knees, replied, his duty to his God and his prince had enforced him thereto, and
that he had merely discharged his duty and his conscience in what he had spoken.
Upon which the king, rising from his seat, and taking the good man by the hand,
embraced him, saying, “Blessed be God I have so honest a servant!”
At His appearing.
The second advent
I. The manner.
1. In mystery.
2. In glory.
3. With universality.
II. The purpose.
1. To reveal the true judgment of righteousness.

2. To proclaim open verdict on probationers.
3. To ensure an effectual separation of character.
III. The results.
1. The vindication of righteousness.
2. The triumph of love. (U. R. Thomas.)
Preach the Word.--
The ministry of the Word
Preaching is God’s great ordinance now, as it has been in the past. Its source and
substance is the Word. The truth you are to preach is a Divine revelation, a written
system of truth. Your teaching is not the tradition of men on the one hand, or their
mysterious speculations on the other, but the revealed Word of the living God. You
are not the inspirer or discoverer of truth, you are only its interpreter. It is no light
matter to represent with freshness and force the truth when reached. Much work
goes to that, not to elaborate but to simplify. The test of clear thinking is clear
expression. Let the teaching of Christ be your pattern--words clear and simple as
the light of heaven--thoughts deep as eternity. Have faith therefore in hard work.
But labour is not enough. The mere interpreter can see but a little way into religious
truth. The heart sees best. The rays of truth, that shine down into the closet, are the
brightest and the best. Have faith in prayer as well as in toil. But while preaching
the Word in its fulness, preach it also in its unity--that is, preach Christ. A Bible
without Christ, a pulpit without Christ, would be a world without God. Give Christ
the place in preaching that He holds in the Word: Christ’s death--the sinner’s only
hope; Christ’s life--the believer’s only pattern; the righteousness of Christ--the
ground of pardon; the grace of Christ--the riches of believers; the love of Christ--the
power of new obedience. It is only from the height of the Cross that we can get a full
view of the Word. ot that you are always to be preaching on the central doctrine of
the Cross, just as you are not always looking right up to the sun; but as you view all
things on earth in the light that streams from the sun, so should you see all truth in
the light that streams from the Cross. That is no narrow theme, or soon exhausted.
Christ can enter into everything, into all doctrine, all duties, all experience.
Christian doctrine is just Christ’s portrait, drawn at full length. Christian morality
is just Christ’s portrait, embodied in the life. Christian experience is Christ realised
in the heart. Christian usefulness is Christ’s glory, carried out into all the details of
life. And, last of all, preach the Word, for it is the “power of God unto salvation to
every one that believeth.” Preach it for salvation; not only for instruction, that you

may save yourself and them that hear you. All its truths are revealed for this end. (J.
Riddell.)
Preach the Word
I. We must preach the Word with reference to the Divinity of its Author.
II. We must preach the Word with reference to the wonders of His love!
III. We must preach the Word with reference to the efficacy of His atoning sacrifice.
IV. We must preach the Word with reference to the sanctifying influences of His
Spirit.
V. We must preach the Word faithfully and fully, in its precepts, as well as its
doctrines.
VI. We must preach the Word in its catholic and evangelical spirit.
VII. We must preach the Word as the grand means of promoting the Saviour’s
glory; and of accelerating the approach of the millennial day. (J. Parsons.)
Conditions of success in working for Christ
1. A sound conversion is essential to successful effort.
2. An intimate association with Christ is an element of great success. Let a minister
go out into the fields with Jesus to glean, and he shall come back at even, “bearing
his sheaves with him.” Let him go out helped by genius, by culture, by learning, by

wealth, by position, leaving Christ behind, and his words are as sounding brass and
a tinkling cymbal.
3. Christians must organise for victory. A sleepless vigilance and a tireless activity
are as essential to success in the Church as in business. A progressive man holds fast
to what has been attained, and reaches forth to possibilities laid bare to his eye.
4. A high ideal of a Christian’s position and work must be kept in view.
5. The great fight is the preaching of the Word. The men of power and weight are
men of the Book; such represent God.
6. Practise the Word. (J. D. Fulton, D. D.)
Preaching the Word
To rightly “preach the Word” there is demanded a far-reaching preparation. ot
for a work like that of the old alchemists and astrologers whose locks and beards
grew grey as they bent over their crucibles or gazed at the stars, in the vain hope of
solving mysteries. We have little to do with mysteries. It is for the simplicity of the
gospel we search, and that leads us to heights and depths. We are to so think and
pray and live that we may show to men plain paths for their feet. This makes the
minister a student, but none the less a man. It is manly to follow the lead of heavenly
lights over rough ways and into clouds. The richest ores and gems of ature are
guarded by her fortresses; so is it with truth, and no man but the sluggard
complains that a full soul, like a full purse, comes through toil and trial. ewton was
once asked, “How do you make your great discoveries?” His reply was: “I keep the
subject constantly before me, and wait till the first dawnings open slowly, by little
and little, into a full, clear light.” This is the key to God’s storehouse. The minister,
who would be an approved workman, must mingle with those for whom he labours.
Surrounding circumstances, bent of mind, temperament, culture, experiences of life,
have given to each one of his people a standpoint for discerning truth. ow, the
minister of Christ is sent to be the suggester of truth. How shall he be able to so hold
it up that every one may get a grasp upon it, unless he understands the principles
and something of the methods upon which the various activities of life are carried
forward? To gain such a power as this and have it all sanctified, so that he shall
neither materialise nor idealise, but rather stamp everything with God’s own seal
and illumine everything with God’s own light, is a work before which the stoutest
may tremble. “Who is sufficient unto these things?” (E. R. Ingersoll, D. D.)
Preach the Word, not sceptical objections
The habit of perpetually mentioning the theories of unbelievers when preaching the

gospel, gives a man the appearance of great learning, but it also proves his want of
common sense. In order to show the value of wholesome food it is not needful to
proffer your guest a dose of poison, nor would he think the better of your hospitality
if you did so. Certain sermons are more calculated to weaken faith than to render
men believers; they resemble the process through which a poor unhappy dog is
frequently passed at the Grotto del Cane at aples. He is thrown into the gas which
reaches up to the spectators’ knees, not with the view of killing him, but merely as
an exhibition. Lifted out of his vapoury bath, he is thrown into a pool of water, and
revives in time for another operation. Such a dog is not likely to be a very efficient
watch-dog or pursuer of game; and when hearers Sun day after Sunday are plunged
into a bath of sceptical thought, they may survive the experiment, but they will
never become spiritually strong or practically useful. It is never worth while to
make rents in a garment for the sake of mending them, nor to create doubts in order
to show how cleverly we can quiet them. Should a man set fire to his house because
he has a patent extincteur which would put it out in no time he would stand a
chance of one day creating a conflagration which all the patents under heaven could
not easily extinguish. Thousands of unbelievers have been born into the family of
scepticism by professed preachers of the gospel, who supposed that they were
helping them to faith: the fire fed upon the heaps of leaves which the foolish well-
intentioned speaker cast upon it in the hope of smothering it. Young men in many
instances have obtained their first notions of infidelity from their ministers; they
have sucked in the poison, but refused the antidote. (C. H. Spurgeon.)
Be instant in season, out of season.--
ever out of season
ot that the Word is ever out of season in itself, for it is the bread of life; all other
meats have their times and seasons, but bread is the staff of nature, and is never out
of season. There is no season unseasonable for so seasonable, for so necessary a duty
in the opinion of a natural man, and in the eye of carnal reason it seems sometimes
to be out of season, as when it is preached on the week-day, when pastor and people
have profits and pleasures and worldly employments to draw them off. ow a
sermon seems like snow in harvest to such earthly souls, it is out of season with
them, yet even these seasons which the world judgeth unseasonable must a minister
redeem for preaching. (C. H. Spurgeon.)
ot strawberry-preachers
We must not be strawberry-preachers (as Bishop Latimer calleth them), which come
but once a year and are quickly gone again. (C. H. Spurgeon.)

Constant preaching
You cannot give God’s children too much of their Father’s bread. (Old Puritan.)
In season, out of season
Who has not reproached himself for suffering opportunities of usefulness to pass
unimproved seasons when “a word fitly spoken” might have turned a sinner from
the error of his way to the wisdom of the just? Why are we so reluctant to fill this
department of usefulness? Who can tell the power of a word? Is it not often more
effectual than a sermon? I once spent an afternoon in a family where a young
woman had been employed for the day. I ought to have learned her spiritual state,
but did not. At the tea-table she remarked that she had done her work. I replied, “If
your work is done for time, you must work for eternity.” She sat a moment speech
less; then, bursting into tears, she hastened from the room. Surprised and startled at
such an effect from a word, I sought to learn from her the cause of this sudden
distress. Her heart was overladen with the burden of sin. She had struggled to
conceal her sorrow from the family. The cup was full. One drop made it run over,
and led to a discovery of her deep conviction. This season of usefulness would have
been lost by a few moments’ delay, and that anguish of spirit have been to me
unknown. (American Messenger.)
The seasonable word not to be delayed
Dr. Chalmers once lodged in the house of a nobleman near Peebles. He was the life
and soul of the discourse in the circle of friends at the nobleman’s fireside. The
subject was pauperism--its causes and cure. Among the gentlemen present there was
a venerable old Highland chieftain, who kept his eyes fastened on Dr. C., and
listened with intense interest to his communications. The conversation was kept up
to a late hour. When the company broke up they were shown upstairs to their
apartments. There was a lobby of a considerable length, and the doors of the bed
chambers opened on the right and left. The apartment of Dr. C. was directly
opposite to that of the old chieftain, who had already retired. As the doctor was
undressing himself, he heard an unusual noise in the chieftain’s room. The noise
was succeeded by a heavy groan! He hastened into the apartment, which was in a
few minutes filled with the company, who all rushed in to the relief of the old man.
It was a melancholy sight which met their eyes. The venerable white-headed chief
had fallen in the arms of his attendant. It was evidently an apoplexy. He breathed
for a few moments and expired! Dr. C. stood in silence, with both hands stretched
out, and bending over the deceased. He was the very picture of distress. He was the
first to break silence. “ ever in my life,” said he in a tremulous voice, “did I see, or
did I feel, before this moment, the meaning of that text, ‘Preach the Word; be

instant in season, out of season,’ etc. Had I known that my venerable old friend was
within a few minutes’ reach of eternity, I would not have dwelt on that subject
which formed the topic of this evening’s conversation. I would have addressed
myself earnestly to him. I would have preached unto him and unto you Christ Jesus,
and Him crucified. I would have urged him and you, with all the earnestness
befitting the subject, to prepare for eternity. You would have thought it, you would
have pronounced it, out of season. But ah! it would have been in season--both as it
respected him, and as it respects you.”
A word in season
A poor blacksmith, bending with age and weakness, was passing through a country
village; he stopped at a good woman’s cottage, and rested himself on the railing
before the door. The pious dame came out, and the weary traveller remarked that
his time here would be short; he was often ailing; he added, “Ah, anny! I sha’n’t
be long for this world, I reckon!” She thought of his words, and replied, “Well,
John, then I hope you’ll prepare for your journey!” The blacksmith passed on, and
his call was soon forgotten by anny; but that simple sentence was impressed on his
memory by the Spirit of God, never to be erased. He pondered it while walking
home, and soon consumption laid him on a bed of pain. Again and again did he
think about “the journey,” and about being “prepared” for it. He began to pray,
and all around him were continually hearing the old woman’s advice. o pious
friends were near to converse with him, hut it is confidently believed that the aged
sinner was led to look to the Saviour through the simple incident related above.
Almost his last breath was spent in thanking God that the good old woman ever
warned him “Be instant in season, out of season”: sow beside all waters, that thou
mayest reap a glorious harvest at the coming of the Son of Man. (Christian
Miscellany.)
Using an opportunity
My good and kind friend, Dr. Sale, the late vicar of Sheffield, once gave me an
affecting account of a conversation he had in a railway carriage with one of his
parishioners, a manufacturer, who was returning from Epsom the day after the
Derby, with considerable winnings. The faithful vicar struck home, and soon
discovered that the man, with all his seeming elation, was consciously guilty; and
showed it, not only by the changes of his countenance, but by his desperate attempts
to “change the subject.” It was in vain, however, that he strove to get out of the
Christian preacher’s power. The vicar pressed the charge of guilt, till the sweat
started to the gambler’s brow, and he cried, “For God’s sake, say no more! I know it
is wrong.! dare not reflect upon it!” Yet the vicar did not shrink from his duty; but
still urged his reproof, till he thought he had reason to believe that the man would
give up his sin. (Thos. Cooper.)

Making an opportunity
The Mogul is a dirty little beer-shop, entirely supported by low and depraved
persons. The tap-room was built in the yard beside a skittle ground, and was
approached through a long passage. Upon entering it one evening the city
missionary, John M. Weylland, found a crowd of at least forty juvenile thieves,
vagrants, and bullies. As the noise was great, the only hope of doing good was an
effort to enter into conversation with one or two individuals. This, however, was
prevented, as many of them knew the visitor, and hit upon a device to get rid of him.
A song was started by one of the men, and the chorus was taken up by the full
company, who repeated with deafening effect the words, “He’s a jolly good fellow.”
As the song proceeded the repetition became so boisterous that the visitor divined
their intention to sing him out. He at once saw the difficulty of his position, as, if
they had succeeded, the same practice would have been adopted in other tap-rooms
to the hindrance of his usefulness. He, therefore, instead of leaving, took a seat in
their midst inn most unconcerned manner. The chorus was kept up until many of
the vocalists had bawled themselves hoarse; and as the yelling became feeble the
visitor sprang to his feet, and said vehemently, “And they were good fellows, but the
magistrates commanded to beat them. And when they had laid many stripes upon
them, they cast them into prison, charging the jailer to keep them safely; who,
having received such a charge, thrust them into the inner prison, and made their
feet fast in the stocks.” These words changed the current of feeling. early all in the
room had been in prison, and those who had not had a deep sympathy with such.
“Who were they?” “Where was it?” and “What a shame I “were the general
exclamations. After a pause, which produced absolute silence, the speaker
continued: “And at midnight they sang praises unto God.” And then, opening his
Bible, he, in a solemn, earnest tone, read the narrative of the imprisonment of Paul
and Silas. When he came to the words, “He set meat before them, and rejoiced,
believing in God with all his house,” the reader closed the Book, and in a few telling
sentences explained the nature of saving faith in Christ, and the result of that faith--
being made “new creatures.” After this visit the work was easy in that tap-room,
and in the family of the landlord.
Seasonable fishing
The minister is a fisherman, and the fisherman must fit himself to his employment.
If some fish will bite only by day, he must fish by day; if others will bite only by
moonlight, he must fish for them by moonlight. (R. Cecil.)
Unlikely opportunity used
A gentleman one day observed a man in the dress of a clown surrounded by a crowd
of some two hundred persons, who were amused at his foolish antics and pitiful
jokes. After looking on for some moments with feelings of compassion towards the

poor creature who befooled himself to make a living, he drew a tract from a parcel
which he carried, and, pressing through the crowd, offered it to the clown. The
latter took it, and at once began to read it aloud in mockery, for the further
entertainment of the bystanders. It was short, and he read it through to the last
words, which were: “Thou fool, this night thy soul shall be required of thee.”
Overcome with sudden and evident emotion, he left the crowd and hastened away.
The giver of the tract followed him, and tried to converse with him; but all the
response he could get for some time was, “I’m lost! I’m lost!” However, the gospel
was lovingly explained to him, and it entered into his heart. He became an earnest
believer, and was soon among the regular labourers for Christ in the East End of
London, in 1874. (J. F. B. Tinling. B. A.)
Reprove.--
eed of reproof
He that minds his patient’s health will not toy or trifle or play with his mortal
diseases; the flesh must feel the plaster, or it will never eat up the corruption in it.
Shouldest thou apply a healing plaster to skin the wound aloft, when there is need of
a corrosive to take away the dead flesh, thou wouldest be false and unfaithful to thy
friend. Reproof, like salt, must have in it both sharpness and savouriness.
Admonition without serious application is like an arrow with too many feathers,
which, though we level at the mark, is taken by the wind and carried quite away
from it. Some men shoot their reprehensions, like pellets through a trunk, with no
more strength than will kill a sparrow. Those make sinners believe that sin is no
such dreadful evil, and the wrath of God no such frightful end. He that would hit
the mark and recover the sinner, must draw his arrow of reproof home. Reproof
must be powerful; the hammer of the Word breaks not the heart, if it be lightly laid
on. It must also be so particular, that the offender may think himself concerned.
Some in reproof will seem to aim at the sinner, but so order it that their arrows shall
be sure to miss him; as Domitian, when a boy held for a mark afar off his hand
spread, with the fingers severed he shot his arrows so that all hit the empty spaces
between his fingers. Be the reproof never so gracious, the plaster so good, it will be
ineffectual if not applied to the patient. (G. Swinnock.)
Ministers must be faithful
God never made ministers as false glasses to make bad faces look fair; such make
themselves guilty of other men’s sins. (T. Watson.)
o harpoons on board

A sailor just off a whaling expedition asked where he would hear good preaching.
On his return from church his friend said to him, “You do not seem to have liked
the sermon?” “ ot much; it was like a ship leaving for the whale fishing--everything
ship-shape, anchors, cordage, sails all right--but there were no harpoons on board.”
Effectual reproof
The Rev. Dr. John H. Vincent once reproved a swearer so powerfully and yet so
tenderly that he not only subdued him, but melted him in tears. It was in a railway
station; the room was full of passengers waiting for a late train. A man in the room
was shocking everybody with his impiety, especially in profaning the name of the
Lord Jesus. Suddenly Dr. Vincent began to sing--
“Jesus, lover of my soul,
Let me to Thy bosom fly.”
The song ceased; perfect silence followed. The swearer was reproved. After a time
he came to Dr. Vincent and said, “Could I see you for a moment outside?” They
went out together. “How came you,” said he, “to sing that hymn just now? “The
Doctor replied: “I heard you swearing and profaning the name of the Lord Jesus,
and I thought I would let you know there was somebody there who loved that
name.” “That’s very strange,” said the man. “My sister, when she was dying, sang
that very hymn, and she made me promise to meet her in heaven, Could you pray
for me?” Down they knelt together, and the Doctor prayed for the penitent man,
and asked that he might have grace and strength to keep the vow he had made to his
dying sister. The train came; they were separated, to meet no more, in all
probability, till they meet in eternity. Disciple of Jesus, witness for your Master.
Bear His reproach. Confess His name before men.
Personal rebuke best
Men need to be reminded of their own sins much more than they do of Adam’s sin.
The soldier has a deeper sense of danger when the rifle ball rings close by his ears,
than by the general roar of the battle; and so a sinner will have a much deeper sense
of God’s displeasure, when his own sin is brought home to him, than by listening to
general remarks on the sinfulness of the race. (M. Miller.)
Silent reproof
One day, as Dr. Cutler was returning home, a poor woman, whose husband had
been very intemperate, called after him, and holding up a pair of chickens, begged
him to accept them. “I told her,” said he, “she could not afford to give away such a
fine pair of chickens.” “Mr. Cutler,” said she, with a sad expression, “you will hurt

my feelings if you do not take them. I have fatted and picked them on purpose for
you. It is the only return I am able to offer for the very great service you have lately
done me and my little children.” “I am not aware,” said Mr. Cutler, “of having done
you any service of late.” “Sir,” said the poor woman, “you have reformed my
husband,” “There must be some mistake,” said Mr. Cutler. “I knew your husband
was intemperate; but I have never said a word to him on the subject.” “I know you
never have,” said she; “if you had, his pride is such that it might have made matters
worse. It has happened, oddly enough, that often, when you have stepped in to say a
few kind words to us, he has been taking his dram, or taking down his jug or
putting it back again. About two months ago, just after you went out, he went to the
door, and to my astonishment poured nearly a pint of rum out of his jug on to the
ground, and said, ‘Debby, rinse out that jug with hot water. I’ve done. I can’t stand
that man’s looks any longer! If Mr. Cutler would look savage, I shouldn’t mind it;
but he looks so sad, and so benevolent all the while, when he sees me taking a dram,
that I know what he means just as well as if he preached it in a sermon; and I take it
very kindly of him that he didn’t give me a long talk.’” (Memoir of Dr. Cutler.)
Fruitful rebukes
The Rev. John Spurgeon was going to preach at his chapel in Tollesbury, Essex. It
was the Sabbath morning, and as he passed a cottage garden he saw a man digging
potatoes. He stopped and said, “Am I mistaken, or are you? I have come nine miles
to preach to-day, thinking it was the Sabbath-day, As I see you are at work, I
suppose I must be wrong, and had better go home.” The man coloured, and driving
his spade into the ground, he said, “ o, sir, you are not wrong, but I am: and I will
have no more of it. I will be round this afternoon to hear you preach. obody has
ever spoken to me before, and you’ve only done your duty.” He was at the chapel,
and his wife with him. His wife became a member of the church, and he remained a
regular attendant upon the means of grace. (C. H. Spurgeon.)
Benefit of reproof
There was one particular instance, in which a degree of severity on my part was
attended with the happiest effects. Two young men, now blessed servants of the
Most High God, came into my church in a most disorderly way; and as usual I fixed
my eyes upon them with sternness, indicative of my displeasure. One of them was
abashed; but the other, the only one that ever was daring enough to withstand my
eye, looked at me again with undaunted, not to say with impious confidence,
refusing to be ashamed. I sent for him the next morning, and represented to him the
extreme impiety of his conduct, contrasting it with that of those less hardened; and
warning him who it was that he thus daringly defied; “He that despiseth you
despiseth Me; and he that despiseth Me, despiseth Him that sent Me”; and I
enjoined him never to come into that church again, unless he came in a very

different spirit. To my surprise, I saw him there again the following Sunday, but
with a more modest countenance; and from that time he continued to come, till it
pleased God to open his eyes, and to lead him into the full knowledge of the gospel of
Christ; and in a year or two afterwards he became a preacher of that faith which he
once had despised. (P. B. Power.)
Exhort.
Zealous exhortation
The following incident is known only to a few, but is deserving of a wider publicity.
“I shall always remember Mr. Moody,” said a gentleman, “for he was the means of
leading me to Christ. I was in a railway train one day, when a stout, cheery-looking
stranger came in, and sat down in the seat beside me. We were passing through a
beautiful country, to which he called my attention, saying, “Did you ever think what
a good Heavenly Father we have, to give us such a pleasant world to live in? “I made
some indifferent answer, upon which he earnestly inquired, “Are you a Christian?
“I answered, “ o.” “Then,” said he, “you ought to be one at once. I am to get off at
the next station, but if you will kneel down, right here, I will pray to the Lord to
make you a Christian.” Scarcely knowing what I did, I knelt down beside him there,
in the car, filled with passengers, and he prayed for me with all his heart. Just then
the train drew up at the station, and he had only time to get off before it started
again. Suddenly coming to myself out of what seemed more like a dream than a
reality, I rushed out on to the car platform, and shouted after him, “Tell me who
you are.” He replied, “My name is Moody.” I never could shake off the conviction
which then took hold upon me, until the prayer of that strange man was answered,
and I had become a Christian. (A Faithful Pastor.)
2 Preach the word; be prepared in season and out
of season; correct, rebuke and encourage—with
great patience and careful instruction.

BAR ES, "Preach the word - The Word of God; the gospel. This was to be the
main business of the life of Timothy, and Paul solemnly charges him in view of the
certain coming of the Redeemer to judgment, to be faithful in the performance of it.
Be instant - see the notes at Rom_12:12. The meaning here is, that he should be
constant in this duty. Literally, “to stand by, or to stand fast by;” that is, he was to be
pressing or urgent in the performance of this work. He was always to be at his post, and
was to embrace every opportunity of making known the gospel. What Paul seems to have
contemplated was not merely, that he should perform the duty at stated and regular
times; but that he should press the matter as one who had the subject much at heart, and
never lose an opportunity of making the gospel known.
In season - εᆒκαίρως eukairōs. In good time; opportunely; compare Mat_26:16; Luk_
22:6; Mar_14:11. The sense is, when it could be conveniently done; when all things were
favorable, and when there were no obstructions or hindrances. It may include the
“stated and regular” seasons for public worship, but is not confined to them.
Out of season - ᅊκαίρως akairōs. This word does not elsewhere occur in the New
Testament. It is the opposite of the former, and means that a minister is to seek
opportunities to preach the gospel even at such periods as might be inconvenient to
himself, or when there might be hindrances and embarrassments, or when there was no
stated appointment for preaching. He is not to confine himself to the appointed times of
worship, or to preach only when it will be perfectly convenient for himself, but he is to
have such an interest and earnestness in the work, that it will lead him to do it in the face
of embarrassments and discouragements, and whenever he can find an opportunity. A
man who is greatly intent on an object will seek every opportunity to promote it. He will
not confine himself to stated times and places, but will present it everywhere, and at all
times. A man, therefore, who merely confines himself to the stated seasons of preaching
the gospel, or who merely preaches when it is convenient to himself, should not consider
that he has come up to the requirement of the rule laid down by the apostle. He should
preach in his private conversation, and in the intervals of his public labors, at the side of
the sick bed, and wherever there is a prospect of doing good to any one. If his heart is full
of love to the Saviour and to souls, he cannot help doing this.
Reprove - Or “convince;” See the notes at 2Ti_3:16. The meaning is that he was to
use such arguments as would “convince” men of the truth of religion, and of their own
need of it.
Rebuke - Rebuke offenders; Tit_2:15; see the use of the word in Mat_8:26; Mat_
12:16, (rendered “charged”); Mat_16:22; Mat_17:18; Mat_19:13; Mat_20:31; Luk_4:35,
Luk_4:39; Luk_17:13; Luk_18:15; Jud_1:9. In the New Testament the word is used to
express a judgment of what is wrong or contrary to one’s will, and hence, to admonish or
reprove. It implies our conviction that there is something evil, or some fault in him who
is rebuked. The word in this verse rendered “reprove,” does not imply this, but merely
that one may be in error, and needs to have arguments presented to convince him of the
truth. That word also implies no superior authority in him who does it. He presents
“reasons, or argues” the case, for the purpose of convincing. The word here rendered
rebuke, implies authority or superiority, and means merely that we may say that a thing
is wrong, and administer a rebuke for it, as if there were no doubt that it was wrong. The
propriety of the rebuke rests on our authority for doing it, not on the arguments which
we present. This is based on the presumption that men often Know that they are doing
wrong, and need no arguments to convince them of it. The idea is, that the minister is
not merely to reason about sin, and convince men that it is wrong, but he may solemnly

admonish them not to do it, and warn them of the consequences.
Exhort - See the notes at Rom_12:8.
With all long-suffering - That is, with a patient and persevering spirit if you are
opposed; see the notes on 2Ti_2:25; compare the notes on Rom_2:4; compare Rom_
9:22; 2Co_6:6; Gal_5:22; Eph_4:2; Col_1:11; Col_3:12; 1Ti_1:16.
And doctrine - Teaching, or patient instruction.
CLARKE, "Preach the word - Κηρυξον τον λογον· Proclaim the doctrine, the
doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the
Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there
is no salvation but by faith in Christ.
Be instant in season, out of season - Επιστηθι ευκαιρως, ακαιρως. Be urgent
whether the times be prosperous or adverse, whenever there is an opportunity; and
when there is none, strive to make one. The Judge is at the door, and to every man
eternity is at hand! Wherever thou meetest a sinner, speak to him the word of
reconciliation. Do not be contented with stated times and accustomed places merely; all
time and place belong to God, and are proper for his work. Wherever it can be done,
there it should be done. Satan will omit neither time nor place where he can destroy.
Omit thou none where thou mayest be the instrument of salvation to any.
Reprove - Ελεγξον· Confute, the false teacher.
Rebuke - Επιτιµησον· Reprove cuttingly and severely those who will not abandon
their sins.
Exhort - Παρακαλεσον· Comfort the feeble-minded, the diffident and the tempted.
With all long-suffering - In reference to each and all of these cases.
And doctrine - The different modes of teaching suited to each.
GILL, "Preach the word,.... Either Christ the essential Word, who is the sum and
substance of the Gospel ministry; or the word of truth and faith, the Gospel of salvation,
the word of righteousness, peace, and reconciliation by Christ; which is to be preached,
or published, in like manner as heralds proclaim the will of their princes; openly,
publicly, and with a loud voice, without adding to it, or taking from speaking out the
whole, and keeping back no part of it; and that with all courage and boldness: some
copies read, "the word of God"; and the Ethiopic version, "his word"; that is, the word of
Christ:
be instant in season, out of season; that is, be constant and assiduous in the work
of the ministry; be always and wholly in it, either preparing for it, or performing it; or
doing those things which are annexed to it, or follow upon it; redeem time, and take
every opportunity of dispensing the mysteries of grace, as a faithful steward of them; not
only make use of the common and stated seasons for the ministration of the word and
ordinances, but embrace every other that offers; make use not only of those seasons
which may seem commodious and advantageous both to preacher and hearer, and
promise usefulness and success, but even such as may seem incommodious and

disadvantageous to flesh and blood; such as times of persecution and opposition; but
none of these things should deter and move from the preaching of the Gospel. Several
parts of the ministerial function to be insisted on and attended to are next mentioned, as
being within the solemn charge given before God and Christ:
reprove; errors, and men for their errors and heresies; make use of convincing
arguments taken out of the Scriptures, which are profitable for reproof of this kind; and
which reproof sometimes is to be given with sharpness, as the case requires, that men
may be sound in the faith.
Rebuke; or chide for sin; some privately, others more publicly, according to the nature
and circumstances of the offence; some more gently, others more roughly, as is needful.
Exhort; to all the duties of religion respecting God and man; to show love, and to do
good works; to hold fast the profession of faith, and walk as becomes the Gospel of
Christ; and to persevere in faith and holiness: or "comfort", as the word may be
rendered; for as the ministers of the Gospel are in some cases to be "Boanergeses", sons
of thunder, so other cases they should be Barnabases, sons of consolation; and comfort
distressed minds, by preaching the comfortable doctrines of peace, pardon,
righteousness and salvation by Jesus Christ:
with all longsuffering: or patience. The success of the Gospel ministry should be
patiently waited for as husbandmen do for the fruits of the earth. Those that give into
error, and oppose themselves to the truth, should be instructed in meekness; and those
who are overtaken in a fault should be gently rebuked, and restored in such a spirit; and
every exhortation should be pressed as persons are able to bear it:
and doctrine; in a way that is instructive and teaching, and in agreement with the
doctrine of the Scriptures, which are profitable for that purpose.
HE RY, 2-5, "II. What is the matter of the charge, 2Ti_4:2-5. He is charged,
1. To preach the word. This is ministers' business; a dispensation is committed to
them. It is not their own notions and fancies that they are to preach, but the pure plain
word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight
of God, they speak in Christ, 2Co_2:17.
2. To urge what he preached, and to press it with all earnestness upon his hearers: “Be
instant in season and out of season, reprove, rebuke, exhort; do this work with all
fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty:
call upon them to repent, and believe, and live a holy life, and this both in season and out
of season. In season, when they are at leisure to hear thee, when some special
opportunity offers itself of speaking to them with advantage. Nay, do it out of season,
even when there is not that apparent probability of fastening something upon them,
because thou dost not know but the Spirit of God may fasten upon them; for the wind
bloweth where it listeth; and in the morning we must sow our seed, and in the evening
not withhold our hand,” Ecc_11:6. We must do it in season, that is, let slip no
opportunity; and do it out of season, that is, not shift off the duty, under pretence that it
is out of season.
3. He must tell people of their faults: “Reprove them, rebuke them. Convince wicked
people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with
them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's

name, that they may take thy displeasure against them as an indication of God's
displeasure.”
4. He must direct, encourage, and quicken those who began well. “Exhort them
(persuade them to hold on, and endure to the end) and this with all long-suffering and
doctrine.” (1.) He must do it very patiently: With all long-suffering. “If thou do not see
the effect of thy labours presently, yet do not therefore give up the cause; be not weary of
speaking to them.” While God shows to them all long-suffering, let ministers exhort with
all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that
is, “In order to the reducing of them to good practices, instil into them good principles.
Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a
means both to reclaim them from evil and to bring them to good.” Observe, [1.] A
minister's work has various parts: he is to preach the word, to reprove, rebuke, and
exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of
season; he must spare no pains nor labour, but must be urgent with them to take care of
their souls and their eternal concerns.
5. He must watch in all things. “Seek an opportunity of doing them a kindness; let no
fair occasion slip, through thy negligence. Watch to thy work; watch against the
temptations of Satan, by which thou mayest be diverted from it; watch over the souls of
those who are committed to thy charge.”
6. He must count upon afflictions, and endure them, make the best of them.
Kakopathēson, endure patiently. “Be not discouraged by the difficulties thou meetest
with, but bear them with an evenness of spirit. Inure thyself to hardships.”
7. He must remember his office, and discharge its duties: Do the work of an
evangelist. The office of the evangelist was, as the apostles' deputies, to water the
churches that they planted. They were not settled pastors, but for some time resided in,
and presided over, the churches that the apostles had planted, till they were settled
under a standing ministry. This was Timothy's work.
8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed
in him, and therefore he must answer it, and perform all the parts of his office with
diligence and care. Observe, (1.) A minister must expect afflictions in the faithful
discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.)
These must not discourage him in his work, for he must do his work, and fulfil his
ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in
all its parts with proper work.
JAMISO , "Preach — literally, “proclaim as a herald.” The term for the discourses
in the synagogue was daraschoth; the corresponding Greek term (implying dialectial
style, dialogue, and discussion, Act_17:2, Act_17:18; Act_18:4, Act_18:19) is applied in
Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the
order of public worship, “On Sunday all meet and the writings of the apostles and
prophets are read; then the president delivers a discourse; after this all stand up and
pray; then there is offered bread and wine and water; the president likewise prays and
gives thanks, and the people solemnly assent, saying, Amen.” The bishops and
presbyters had the right and duty to preach, but they sometimes called on deacons, and
even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church
imitated the synagogue (Luk_4:17-22; Act_13:15, Act_13:16).
be instant — that is, urgent, earnest, in the whole work of the ministry.

in season, out of season — that is, at all seasons; whether they regard your
speaking as seasonable or unseasonable. “Just as the fountains, though none may draw
from them, still flow on; and the rivers, though none drink of them, still run; so must we
do all on our part in speaking, though none give heed to us” [Chrysostom, Homily, 30,
vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether
seasonable or unseasonable to Timothy himself; not merely when convenient, but when
inconvenient to thee, night as well as day (Act_20:31), in danger as well as in safety, in
prison and when doomed to death as well as when at large, not only in church, but
everywhere and on all occasions, whenever and wherever the Lord’s work requires it.
reprove — “convict,” “confute.”
with, etc. — Greek, “IN (the element in which the exhortation ought to have place) all
long-suffering (2Ti_2:24, 2Ti_2:25; 2Ti_3:10) and teaching”; compare 2Ti_2:24, “apt to
teach.” The Greek for “doctrine” here is didache, but in 2Ti_3:16, didascalia. “Didascalia” is
what one receives; “didache” is what is communicated [Tittmann].
RWP, "Preach the word (kēruxon ton logon). First aorist active imperative of
kērussō. For “the word” used absolutely, see note on 1Th_1:6; Gal_6:6.
Be instant in season, out of season (epistēthi eukairōs akairōs). Second aorist
(ingressive) active imperative of 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 kairos. There are all sorts of seasons (kairoi), some
difficult (chalepoi, 2Ti_3:1), some easy (eukairēi, 1Co_16:12).
Reprove (elegxon). First aorist active imperative of elegchō. “Bring to proof.” Eph_
5:11.
Rebuke (epitimēson). First aorist active imperative of epitimaō, to give honour (or
blame) to, to chide. Common in the Gospels (Luk_17:3).
Exhort (parakaleson). First aorist active imperative of parakaleō, common Pauline
word.
CALVI , "2Be instant in season, out of season By these words he recommends not
only constancy, but likewise earnestness, so as to overcome all hindrances and
difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield
to the slightest opposition, and sometimes we gladly seek apologies for our
slothfulness. Let us now consider how many arts Satan employs to stop our course,
and how slow to follow, and how soon wearied are those who are called.
Consequently the gospel will not long maintain its place, if pastors do not urge it
earnestly.
Moreover, this earnestness must relate both to the pastor and to the people; to the
pastor, that he may not devote himself to the office of teaching merely at his own
times and according to his own convenience, but that, shrinking neither from toils

nor from annoyances, he may exercise his faculties to the utmost. So far as regards
the people, there is constancy and earnestness, when they arouse those who are
asleep, when they lay their hands on those who are hurrying in a wrong direction,
and when they correct the trivial occupations of the world. To explain more fully in
what respects the pastor must “ instant,” the Apostle adds —
Reprove, rebuke, exhort By these words he means, that we have need of many
excitements to urge us to advance in the right course; for if we were as teachable as
we ought to be, a minister of Christ would draw us along by the slightest expression
of his will. But now, not even moderate exhortations, to say nothing of sound
advices, are sufficient for shaking off our sluggishness, if there be not increased
vehemence of reproofs and threatenings.
With all gentleness and doctrine. A very necessary exception; for reproofs either fall
through their own violence, or vanish into smoke, if they do not rest on doctrine
Both exhortations and reproofs are merely aids to doctrine, and, therefore, have
little weight without it. We see instances of this in those who have merely a large
measure of zeal and bitterness, and are not furnished with solid doctrine. Such men
toil very hard, utter loud cries, make a great noise, and all to no purpose, because
they build without a foundation. I speak of men who, in other respects, are good,
but with little learning, and excessive warmth; for they who employ all the energy
that they possess in battling against sound doctrine, are far more dangerous, and do
not deserve to be mentioned here at all.
In short, Paul means that reproofs are founded on doctrine, in order that they may
not be justly despised as frivolous. Secondly, he means that keenness is moderated
by gentleness; for nothing is more difficult than to set a limit to our zeal, when we
have once become warm. ow when we are carried away by impatience, our
exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but
also irritates the minds of the people. Besides, keen and violent men seem generally
unable to endure the obstinacy of those with whom they are brought into
intercourse, and cannot submit to many annoyances and insults, which nevertheless
must be digested, if we are desirous to be useful. Let severity be therefore mingled
with this seasoning of gentleness, that it may be known to proceed from a peaceful
heart.
PULPIT, "Teaching for doctrine, A.V. Preach the Word ( κήρυξον τὸν λόγον ). It is
impossible to exaggerate the dignity and importance here given to preaching by its
being made the subject of so solemn and awful an adjuration as that in 2Ti_4:1
(compare the designation of κήρυξ which St. Paul gives to himself in 1Ti_2:7; 2Ti_
1:11). Be instant ( ἐπίστηθι ). The force of the exhortation must be found, not in the
verb itself taken alone, but by coupling εὐκαίρως ἀκαίρως closely with it. Be at your
work, attend to it always, in and out of season; let nothing stop you; be always
ready, always at hand. Reprove ( ἔλεγξον ); see 2Ti_3:16, note (comp. Mat_18:15;
Eph_5:11; 1Ti_5:20). Generally with the idea of bringing the fault home to the
offender. Rebuke ( ἐπιτίµησον ); a stronger word than ἔλεγξον , implying more of

authority and less of argument (Mat_8:26 : Mat_17:18; Luk_19:39; Jud Luk_1:9,
etc.). Exhort ( παρακάλεσον ). Sometimes the sense of "exhort," and sometimes that
of "comfort," predominates (see 1Ti_2:1; 1Ti_6:2, etc.). Every way of strengthening
and establishing souls in the fear and love of God is to be tried, and that with all
long suffering and teaching. (For µακροθυµία , see 2Ti_3:10, note.) For "teaching"
or "doctrine" ( διδαχή ), St. Paul more frequently uses διδασκαλία in the pastoral
Epistles (1Ti_1:10; 1Ti_4:6, 1Ti_4:13, 1Ti_4:16; 1Ti_5:17; 1Ti_3:10, 1Ti_3:16, etc.);
but there does not seem to be any great difference of meaning. Possibly διδαχή
points more to the act of teaching. The use of it here, coupled with "long suffering,"
directs that the man of God, whether he preaches, reproves, rebukes, or exhorts, is
always to be a patient teacher of God's Word and truth.
3 For the time will come when people will not put
up with sound doctrine. Instead, to suit their own
desires, they will gather around them a great
number of teachers to say what their itching ears
want to hear.
BAR ES, "For the time will come ... - Probably referring to the time mentioned
in 2Ti_3:1, following.
When they will not endure sound doctrine - Greek, “healthful doctrine;” i. e.,
doctrine contributing to the health of the soul, or to salvation. At that time they would
seek a kind of instruction more conformable to their wishes and feelings.
But after their own lusts - They will seek such kind of preaching as will accord
with their carnal desires; or such as will palliate their evil propensities, and deal gently
with their vices; compare Isa_30:10. “Speak unto us smooth things; prophesy deceits.”
Shall they heap to themselves teachers, having itching ears - The word
rendered “heap” - ᅚπισωρεύω episōreuō - does not occur elsewhere in the New
Testament. It means “to heap up upon, to accumulate;” and here “to multiply.” The word
rendered “itching” - κνήθω knēthō - also occurs only in this place in the New Testament.
It means “to rub, to scratch;” and then “to tickle,” and here to feel an “itching” for
something pleasing or gratifying. The image is derived from the desire which we have
when there is an itching sensation, to have it rubbed or scratched. Such an uneasiness
would these persons have to have some kind of instruction that would allay their restless

and uneasy desires, or would gratify them. In explanation of this passage we may
observe,
(1) That there will be always religious teachers of some kind, and that in proportion as
error and sin abound, they will be multiplied. The apostle here says, that by turning
away from Timothy, and from sound instruction, they would not abandon all religious
teachers, but would rather increase and multiply them. People often declaim much
against a regular ministry, and call it “priest-craft;” and yet, if they were to get rid of
such a ministry, they would by no means escape from all kinds of religious teachers. The
deeper the darkness, and the more gross the errors, and the more prevalent the
wickedness of men, the more will a certain kind of religious teachers abound, and the
more it will cost to support them. Italy and Spain swarm with priests, and in every pagan
nation they constitute a very numerous class of the population. The cheapest ministry on
the earth is a well-educated Protestant clergy, and if society wishes to free itself from
swarms of preachers, and prophets, and exhorters, it should secure the regular services
of an educated and pious ministry.
(2) In such classes of persons as the apostle here refers to, there is a restless, uneasy
desire to have some kind of preachers. They have “itching ears.” They will be ready to
run after all kinds of public instructors. They will be little pleased with any, and this will
be one reason why they will have so many. They are fickle, and unsettled, and never
satisfied. A desire to hear the truth, and to learn the way of salvation, is a good desire.
But this can be better gratified by far under the patient and intelligent labor of a single
religious teacher, than by running after many teachers, or than by frequent changes.
How much would a child learn if he was constantly running from one school to another?
(3) Such persons would have teachers according to “their own lusts;” that is, their own
tastes, or wishes. They would have those who would coincide with their whims; who
would foster every vagary which might enter their imagination; who would countenance
every wild project for doing good; who would be the advocates of the errors which they
held; and who would be afraid to rebuke their faults. These are the principles on which
many persons choose their religious teachers. The true principle should be, to select
those who will faithfully declare the truth, and who will not shrink from exposing and
denouncing sin, wherever it may be found.
CLARKE, "For the time will come - There is a time coming to the Church when
men will not hear the practical truths of the Gospel, when they will prefer speculative
opinions, which either do no good to the soul, or corrupt and destroy it, to that
wholesome doctrine of “deny thyself, take up thy cross and follow me,” which Jesus
Christ has left in his Church.
But after their own lusts - For these they will follow, and hate those preachers and
that doctrine by which they are opposed.
Shall they heap to themselves teachers - They will add one teacher to another,
run and gad about after all, to find out those who insist not on the necessity of bearing
the cross, of being crucified to the world, and of having the mind that was in Jesus. In
this disposition interested men often find their account; they set up for teachers, “and
widen and strew with flowers the way, down to eternal ruin,” taking care to soothe the
passions and flatter the vices of a trifling, superficial people.
Having itching ears - Endless curiosity, an insatiable desire of variety; and they get
their ears tickled with the language and accent of the person, abandoning the good and
faithful preacher for the fine speaker.

GILL, "For the time will come,.... This is a reason of the solemn charge above given:
the time referred to was future, when the apostle wrote, but quickly came on; and the
characters of it have appeared more or less in all ages since; and in none more than in
ours:
when they will not endure sound doctrine; the Gospel which contains the
wholesome words of Christ, and is sound itself, having no corruption in it, and salutary
in its effects to the souls of men; and yet such is the depravity of some men, both in
principles and practice, that they cannot receive it, nor bear to hear it, turn their backs
on it, express their indignation at it, and treat it not only with neglect, but with ridicule
and contempt:
but after their own lusts shall they heap to themselves teachers; not being
content with the ministry of one man only, or of a few, though of their own sort; but
must follow many, and have heaps of them; which seems to express not only the number
of false teachers which they accumulate to themselves, but the confused and indiscreet
choice they make of them; and that after their own lusts; choosing to hear such as either
indulge them in their sinful lusts and pleasures; or are agreeable to their private corrupt
sentiments, in opposition to the generally received doctrine of faith. It is a blessing to
have pastors and teachers after God's heart, and who preach according to the word of
God; these feed men with knowledge and understanding, Jer_3:15 but it is a curse upon
a people, when they are left to choose teachers after their hearts' lusts:
having itching ears; always desirous of new things, as the Athenians of old; or loving
to have their ears scratched and tickled with smooth things; that are pleasing and
agreeable to natural men, and carnal minds; as the purity of human nature, the power of
man's free will, the excellency of his righteousness, and the merit of his works, and the
like; see Isa_30:9. Now, this being the case, should not discourage, but rather animate
the ministers of the Gospel to preach it; for should they desist, in all likelihood the
Gospel would soon be gone.
HE RY, 3-4, "III. The reasons to enforce the charge.
1. Because errors and heresies were likely to creep into the church, by which the minds
of many professing Christians would be corrupted (2Ti_4:3, 2Ti_4:4): “For the time will
come when they will not endure sound doctrine. Therefore improve the present time,
when they will endure it. Be busy now, for it is seedtime; when the fields are white unto
the harvest, put in the sickle, for the present gale of opportunity will be soon over. They
will not endure sound doctrine. There will be those who will heap to themselves corrupt
teachers, and will turn away their ears from the truth; and therefore secure as many as
thou canst, that, when these storms and tempests do arise, they may be well fixed, and
their apostasy may be prevented.” People must hear, and ministers must preach, for the
time to come, and guard against the mischiefs that are likely to arise hereafter, though
they do not yet arise. They will turn away their ears from the truth; they will grow
weary of the old plain gospel of Christ, and then they will be greedy of fables, and take
pleasure in them, and God will give them up to those strong delusions, because they
received not the truth in the love of it, 2Th_2:11, 2Th_2:12. Observe, (1.) These teachers
were of their own heaping up, and not of God's sending; but they chose them, to gratify
their lusts, and to please their itching ears. (2.) People do so when they will not endure

sound doctrine, that preaching which is searching, plain, and to the purpose; then they
will have teachers of their own. (3.) There is a wide difference between the word of God
and the word of such teachers; the one is sound doctrine, the word of truth, the other is
only fables. (4.) Those that are turned unto fables first turn away their ears from the
truth, for they cannot hear and mind both, any more than they can serve two masters.
Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn
to fables who grow weary of the truth, and gives them up to be led aside from the truth
by fables.
JAMISO , "they — professing Christians.
sound doctrine — Greek, “the sound (see on 1Ti_1:10) doctrine (didascalias)” or
“teaching,” namely, of the Gospel. Presently follows the concrete, “teachers.”
after their own lusts — Instead of regarding the will of God they dislike being
interrupted in their lusts by true teachers.
heap — one on another: an indiscriminate mass of false teachers. Variety delights
itching ears. “He who despises sound teaching, leaves sound teachers; they seek
instructors like themselves” [Bengel]. It is the corruption of the people in the first
instance, that creates priestcraft (Exo_32:1).
to themselves — such as will suit their depraved tastes; populus vult decipi, et
decipiatur - “the people wish to be deceived, so let them be deceived.” “Like priest, like
people” (1Ki_12:31; Hos_4:9).
itching — like to hear teachers who give them mere pleasure (Act_17:19-21), and do
not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity
of the multitude [Cicero], who come as to a theater to hear what will delight their ears,
not to learn [Seneca, Epistles, 10.8] what will do them good. “Itch in the ear is as bad in
any other part of the body, and perhaps worse” [South].
RWP, "A time when (kairos hote). One of the akairōs (out of season) times.
Will not endure (ouk anexontai). Future middle (direct) of anechō. “Will not hold
themselves back from” (Col_3:13). Having itching ears (knēthomenoi tēn akoēn). Present
middle (causative) participle of knēthō, late and rare form of the Attic knaō, to scratch, to
tickle, here only in N.T. “Getting the ears (the hearing, tēn akoēn) tickled.” The Vulgate
has prurientes. Cf. the Athenians (Act_17:21). Clement of Alexandria tells of speakers
tickling (knēthontes) the ears of those who want to be tickled. This is the temptation of
the merely “popular” preacher, to furnish the latest tickle.
CALVI , "3For there will be a time (193) From the very depravity of men he shews
how careful pastors ought to be; for soon shall the gospel be extinguished, and
perish from the remembrance of men, if godly teachers do not labor with all their
might to defend it. But he means that we must avail ourselves of the opportunity,
while there is any reverence for Christ; as if one should say that, when a storm is at
hand, we must not labor remissly, but must hasten with all diligence, because there
will not afterwards be an equally fit season.

When they will not endure sound doctrine This means that they will not only dislike
and despise, but will even hate, sound doctrine; and he calls it “ (or healthful)
doctrine,” with reference to the effect produced, because it actually instructs to
godliness. In the next verse he pronounces the same doctrine to be truth, and
contrasts it with fables, that is, useless imaginations, by which the simplicity of the
gospel is corrupted.
First, let us learn from it, that the more extraordinary the eagerness of wicked men
to despise the doctrine of Christ, the more zealous should godly ministers be to
defend it, and the more strenuous should be their efforts to preserve it entire; and
not only so, but also by their diligence to ward off the attacks of Satan. And if ever
this ought to have been done, the great ingratitude of men has now rendered it more
than necessary; for they who at first receive the gospel warmly, and make a show of
some kind of uncommon zeal, afterwards contract dislike, which is by and by
followed by loathing; others, from the very outset, either reject it furiously, or,
contemptuously lending an ear, treat it with mockery; while others, not suffering the
yoke to be laid on their neck, kick at it, and, through hatred of holy discipline, are
altogether estranged from Christ and, what is worse, from being friends become
open enemies. So far from this being a good reason why we should be discouraged
and give way, we ought to fight against such monstrous ingratitude, and even to
strive with greater earnestness than if all were gladly embracing Christ offered to
them.
Secondly, having been told that men will thus despise and even reject the word of
God, we ought not to stand amazed as if it were a new spectacle, when we see
actually accomplished that which the Holy Spirit tells us will happen. And indeed,
being by nature prone to vanity, it is no new or uncommon timing, if we lend an ear
more willingly to fables than to truth.
Lastly, the doctrine of the gospel, being plain and mean in its aspect, is
unsatisfactory partly to our pride, and partly to our curiosity. And how few are
there who are endued with spiritual taste, so as to relish newness of life and all that
relates to it! Yet Paul foretells some greater impiety of one particular age, against
which he bids Timothy be early on his guard.
Shall heap up to themselves teachers It is proper to observe the expression, heap up,
by which he means that the madness of men will be so great, that they will not be
satisfied with a few deceivers, but will desire to have a vast multitude; for, as there
is an unsatiable longing for those things which are unprofitable and destructive, so
the world seeks, on all sides and without end, all the methods that it can contrive
and imagine for destroying itself; and the devil has always at hand a sufficiently
large number of such teachers as the world desires to have. There has always been a
plentiful harvest of wicked men, as there is in the present day; and therefore Satan
never has any lack of ministers to deceive men, as he never has any lack of the
means of deceiving.
Indeed, this monstrous depravity, which almost constantly prevails among men,

Ii timothy 4 commentary

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Ii timothy 4 commentary