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Selected Verse: 2 Timothy 4:16 - King James
Verse |
Translation |
Text |
2Ti 4:16 |
King James |
At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
At my first answer--that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (Phi 1:1, Phi 1:7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [EUSEBIUS, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.
stood with me--Greek, "came forward with me" [ALFORD] as a friend and advocate.
may it not be laid to their charge--The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (Act 7:60). |
Notes on the Bible, by Albert Barnes, [1834] |
At my first answer - Greek, "apology (ἀπολογία apologia), plea, or defense." This evidently refers to some trial which he had had before the Roman emperor. He speaks of a first trial of this kind; but whether it was on some former occasion, and he had been released and permitted again to go abroad, or whether it was a trial which he had already had during his second imprisonment, it is not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the introduction, section 1.
No man stood with me - Paul had many friends in Rome (Ti2 4:21; compare Rom. 16); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him, and would endanger their own lives. It should be said that some of the friends of the apostle, mentioned in Rom. 16, and who were there when that Epistle was written, may have died before the apostle arrived there, or, in the trials and persecutions to which they were exposed, may have left the city. Still, it is remarkable that those who were there should have all left him on so trying an occasion. But to forsake a friend in the day of calamity is not uncommon, and Paul experienced what thousands before him and since have done. Thus, Job was forsaken by friends and kindred in the day of his trials; see his pathetic description in Job 19:13-17;
He hath put my brethren far from me,
And mine acquaintance verily are estranged from me.
My kinsfolk have failed,
And my familiar friends have forgotten me.
They that dwell in my house, and my maids,
Count me for a stranger.
I am an alien in their sight.
I called my servant, and he gave me no answer; I entreated him with my mouth.
My breath is strange to my wife.
Though I entreated for the children's sake of mine own body.
Thus, the Psalmist was forsaken by his friends in the time of calamity; Psa 35:12-16; Psa 38:2; Psa 41:9; Psa 55:12. And thus the Saviour was forsaken in his trials; Mat 26:56; compare, for illustration, Zac 13:6. The world is full of instances in which those who have been overtaken by overwhelming calamities, have been forsaken by professed friends, and have been left to suffer alone. This has arisen, partly from the circumstance that many sincere friends are timid, and their courage fails them when their attachment for another would expose them to peril; but more commonly from the circumstance that there is much professed friendship in the world which is false, and that calamity becomes a test of it which it cannot abide. There is professed friendship which is caused by wealth Pro 14:20; Pro 19:4; there is that which is cherished for those in elevated and fashionable circles; there is that which is formed for beauty of person, or graceful manners, rather than for the solid virtues of the heart; there is that which is created in the sunshine of life - the affection of those "swallow friends; who retire in the winter, and return in the spring." Compare the concluding remarks on the book of Job. Such friendship is always tested by calamity; and when affliction comes, they who in the days of prosperity were surrounded by many flatterers and admirers, are surprised to find how few there were among them who truly loved them.
"In the wind and tempest of his frown,
Distinction, with a broad and powerful fan,
Puffing at all, winnows the light away;
And what hath mass or matter by itself,
Lies, rich in virtue and unmingled."
Troilus and Cressida.
So common has this been - so little confidence can be placed in professed friends in time of adversity, that we are sometimes disposed to believe that there is more truth than fancy in the representation of the poet when he says:
"And what is friendship but a name,
A charm that lulls to sleep;
A shade that follows wealth or fame.
But leaves the wretch to weep?"
Yet there is true friendship in the world. It existed between Damon and Pythias, and its power and beauty were still more strikingly illustrated in the warm affection of David and Jonathan. In the trials of David - though raised from the condition of a shepherd boy - and though having no powerful friends at court, the son of Saul never forsook him, and never gave him occasion to suspect the sincerity or the depth of his affection. With what exquisite beauty he sang of that attachment when Jonathan was dead!
"I am distressed for thee, my brother Jonathan.
Very pleasant hast thou been unto me:
Thy love to me was wonderful,
Passing the love of women."
Sa2 1:26
True friendship, founded on sincere love, so rare, so difficult to be found, so little known among the gay and the great, is one of the richest of Heaven's blessings to man, and when enjoyed, should be regarded as more than a compensation for all of show, and splendor, and flattery that wealth can obtain.
"Though choice of follies fasten on the great,
None clings more obstinate, than fancy fond.
That sacred friendship is their easy prey;
Caught by the wafture of a golden lure,
Or fascination of a high-born smile.
Their smiles, the great, and the coquette, throw out.
For other's hearts, tenacious of their own,
And we no less of ours, when such the bait,
Ye fortune's cofferers? ye powers of wealth!
Can gold gain friendship! Impudence of hope!
As well mere man an angel might beget.
Love, and love only, is the loan for love.
Lorenzo! pride repress; nor hope to find.
A friend, but what has found a friend in thee.
All like the purchase; few the price will pay,
And this makes friends such miracles below.
A friend is worth all hazards we can run.
Poor is the friendless master of a world;
A world in purchase of a friend is gain."
Night Thoughts, Night 2
I pray God that it may not be laid to their charge - That it may not be "reckoned," or imputed to them - λογισθείῃ logistheiē. On the meaning of this word, see the notes on Rom 4:3, and Philem. 18. The prayer of the apostle here breathes the very spirit of Christ; see the notes on Luk 23:34; compare Act 7:60. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
At my first answer (ἐν τῇ πρώτῃ μου ἀπολογίᾳ)
Ἁπολογία defense in a judicial trial. Comp. Act 25:16. Also against private persons, as Co1 9:3; Co2 7:11. Defense of the gospel against its adversaries, as Phi 1:7, Phi 1:16; comp. Pe1 3:15 (note). It is impossible to decide to what this refers. On the assumption of a second imprisonment of Paul (see Introduction) it would probably refer to a preliminary hearing before the main trial. It is not improbable that the writer had before his mind the situation of Paul as described in Philippians 1, since this Epistle shows at many points the influence of the Philippians letter. It should be noted, however, that ἀπολογία in Phi 1:7, Phi 1:16, has no specific reference to Paul's trial, but refers to the defense of the gospel under any and all circumstances. In any case, the first Romans imprisonment cannot be alluded to here. On that supposition, the omission of all reference to Timothy's presence and personal ministry at that time, and the words about his first defense, which must have taken place before Timothy left Rome (Phi 2:19-23) and which is here related as a piece of news, are quite inexplicable.
Stood with me (παρεγένετο)
As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, Co1 16:3 : only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here.
Be laid to their charge (αὐτοῖς λογισθείη)
Mostly in Paul: only here in Pastorals. See on Rom 4:3, Rom 4:5; see on Co1 13:5. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
All - My friends and companions. Forsook me - And do we expect to find such as will not forsake us? My first defence - Before the savage emperor Nero. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
At my first answer - Εν τῃ τρωτῃ μου απολογιᾳ· At my first apology; this word properly signifies a defense or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.
Pone Tigellinum, taeda lucebis in illa
Qua stantes ardent, qui fixo gulture fumant.
"If into rogues omnipotent you rake,
Death is your doom, impaled upon a stake;
Smear'd o'er with wax, and set on blaze to light
The streets, and make a dreadful fire by night."
Dryden.
I pray God that it may not be laid to their charge - How much more simple, elegant, and expressive are the apostle's own words: Μη αυτοις λογισθειη· let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day! |
60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
4 Wealth maketh many friends; but the poor is separated from his neighbour.
20 The poor is hated even of his own neighbour: but the rich hath many friends.
6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.
56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
2 For thine arrows stick fast in me, and thy hand presseth me sore.
12 They rewarded me evil for good to the spoiling of my soul.
13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.
15 But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.
13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
14 My kinsfolk have failed, and my familiar friends have forgotten me.
15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
16 I called my servant, and he gave me no answer; I intreated him with my mouth.
17 My breath is strange to my wife, though I intreated for the children's sake of mine own body.
21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
20 For I have no man likeminded, who will naturally care for your state.
21 For all seek their own, not the things which are Jesus Christ's.
22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.
16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.
3 Mine answer to them that do examine me is this,
16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.