I. His DESERTION BY MAN. "At my first defence no one took my part, but all forsook me; may it not be laid to their account."

1. The apostle had to make his defence before the emperor. There is no record of the nature of the charge. It was probably a charge of sedition or disobedience to the pagan authorities, which, on account of the close complication of civil and religious duties in the state, could not be explained to the satisfaction of a ruler jealous of civil obedience.

2. The saints at Rome deserted the apostle through fear. They failed to support him either by their presence, their sympathy, or their witness in his favour. Their weakness and timidity must have been a sore trial to the apostle. Yet he could remember that his Divine Master had been similarly deserted in his last hours.

3. The apostle's prayer for these timorous saints. "May it not be laid to their account." This implies:

(1) That they had been guilty of a grave trespass in forsaking the apostle.

(2) That a single sin, unpardoned, would be destructive to the saints.

(3) That the apostle had a deep interest in their welfare.

(a) He would be concerned for the great weakness of their faith, with its accompanying depression and discomfort;

(b) for the effects of their weakness on the high repute of the gospel;

(c) and he would seek their restoration in the very spirit of his Divine Master.

II. IF MAN FORSOOK HIM, HE WAS NOT FORSAKEN BY GOD. "But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear." Like his Divine Master, he might say, "Yet I am not alone, because the Father is with me."

1. The Divine support accorded to him. The secret but gracious presence of the Lord delivered him from all unworthy fears of man. He would feel, "If God be for us, who can be against us?" He was strengthened inwardly unto all long suffering with joyfulness; so that he could make his defence with all clearness and courage, with all presence of mind, and with all freedom of thought and expression.

2. The end of this Divine support was that the gospel might be still more fully known at Rome and elsewhere by all Gentiles.

III. THE EFFECT OF HIS DEFENCE. "And I was delivered out of the mouth of the lion." He had, for a time, escaped condemnation. Nero was the cruel lion out of whose power the Lord had delivered him.

IV. THE APOSTLE'S ANTICIPATION OF A STILL HIGHER DELIVERANCE. "And the Lord will deliver me from every evil work, and will save me unto his heavenly kingdom."

1. This is no declaration that the apostle shall escape death, for he had already spoken of himself as "already being offered. (Ver. 6.)

2. It is a declaration that he shall be carried beyond the sphere of evil in every form, and translated securely into the heavenly kingdom. All the evil influences at work around him would not affect him. There is not a note of fear in his last days.

V. ASCRIPTION OF GLORY TO HIS DIVINE DELIVERER. To whom be the glory forever and ever."

1. The glory is here ascribed to the Son of God, an express evidence of his Divinity.

2. There is no time more appropriate for such an ascription of glory as after deliverance from death and evil. - T.C.

I. PAUL FORSAKEN, AND YET FORGIVING THOSE WHO HAD WITHDRAWN FROM HIM.

1. The apostle was forsaken by his friends when most he needed them.

2. Paul's friends leaving him, made him the more helpless.

3. Paul's friends leaving him, discovered their frailty.

4. The apostle's forgiving spirit is particularly worthy of our notice.

II. PAUL UPHELD, AND THEREFORE PREACHING.

1. Paul was upheld by Divine grace.

2. The Lord was present with His servant.

3. The Lord stood by the apostle that his kind of preaching might be fully known.

4. We who are Gentiles have heard the apostle's kind of preaching.

III. PAUL DELIVERED, AND SO ACKNOWLEDGING.

1. This was a seasonable deliverance.

2. This was a great deliverance.

3. The Lord was the accomplisher of this deliverance.

4. Paul gratefully acknowledges his deliverance.

IV. PAUL ENCOURAGED, AND THEREFORE GLORIFYING.

1. The apostle was encouraged to look for a glorious destination — heavenly kingdom — the kingdom of glory.

2. The apostle was encouraged to look for Divine preservation — shall deliver still.

3. The apostle was encouraged in his expectations by former deliverances (2 Corinthians 11:24-27; 31-33).

4. In the whole, Paul glorified the Lord.Conclusion:

1. To those who question us with regard to our hope, we should be able to give an answer.

2. We should exercise a forgiving spirit towards our brethren.

3. When we feel our own weakness, this should lead us to look to the Lord for assistance.

4. We should glorify God for all our deliverances.

5. We should remember that the Lord alone can save and preserve us. What will those do who forget this?

(John Miller.)

I. THAT GREAT ADVERSITY FREQUENTLY BEFALLS THE REST OF MEN. This shows —

1. That neither adversity nor prosperity is any test of character.

2. That there must come a period of retribution.

II. THAT GREAT ADVERSITY EXPOSES THE WEAKNESS OF OUR REST FRIENDSHIPS.

III. THAT GREAT ADVERSITY DEVELOPES THE MAGNANIMOUS IN THE HEART OF THE GOOD. "I pray God," etc. Like Stephen under shower of stones, and Christ on cross.

IV. THAT GREAT ADVERSITY DEMONSTRATES EVER MORE THE FAITHFULNESS OF GOD. "Notwithstanding the Lordstood by me" (Job 5:19).

(Homilist.)

1. All men forsook me, but the Lord stood by me. Hence, observe: that man's extremity is God's opportunity, or when man's help faileth then God appeareth, He then cometh in as an Auxiliary. The Lord only is immutable, He never faileth His at their need. God's people are never less alone than when they are most alone; never less forsaken than when they are forsaken of all.

2. Strengthening grace is the gift of God. "And strengthened me." He doth not only give us renewing grace and then leave us to our own free-will, but He giveth us persevering grace also. As He is the Author of our grace by vocation, so He is the finisher of it by preservation.

3. Whilst God hath any work for His servants to do, He will assist and uphold them in spite of all oppositions. "That by me the preaching might be fully known." Though Nero rage against Paul, and all men forsake him, yet God will assist him that He may preach the gospel to the world. Our comfort is, that our times are not in our enemies' hands but in the hands of a gracious God.

4. God would have His truth revealed to the sons of men. "And that all the Gentiles might hear." He would have the gospel known — fully known — to the Gentiles. Truth is good, and the more common it is the better. Where it getteth ground, Satan's kingdom falleth like lightning from heaven suddenly and irresistibly (Luke 10:18). Let none then hide their talents, but as the sun freely communicateth its light and heat to us, so let us freely impart our gifts unto others.

5. The Church's enemies ofttimes are lions. "And I was delivered out of the mouth of the lion." Lions for potency, lions for policy (Psalm 17:12), lions for cruelty, lions for terror. Be serpents for policy, and not for poison, lions for prowess, and not for rapine. Be not familiar with these lions, come not near their-dens lest they make a prey of you, have no fellowship with such unfruitful works of darkness but reprove them rather.

6. God many times suffers His dearest children to fall into the mouths of these lions, so that to a carnal eye they seem hopeless and helpless.

7. That God will deliver His from this great danger. He that brought thee into the mouth of the lion will bring thee out again (Daniel 6:22).

(T. Hall, B. D.)

I. PAUL'S EXPERIENCE of God's loving care for him in his past deliverances.

1. The enemies of the truth are oft for power, always for malice — lions.

2. God suffers His dearest children to fall into the mouths of lions.

3. In their extremities God delivers them —

(1)By suspending the malice of their foes.

(2)By raising up one lion against another.

(3)By diverting them from their intended prey.

(4)By changing their nature to lambs.

(5)By showing Himself a lion.

(6)By making them lions to themselves.

(7)By making them friends, putting some conceit or fancy into their heart.

(8)By making His own people lions to their adversaries.

II. PAUL'S ASSURED HOPE, built upon his experience.

1. "The Lord shall deliver me from every evil work." God preserves from evil works by planting the graces of faith and fear in us.

2. "And will preserve me unto His heavenly kingdom." By Himself, and by inferior agencies.

III. THE ISSUE OF BOTH HIS EXPERIENCE AND HIS HOPES. As they flow from God's grace, so he ascribes to Him the glory. We honour ourselves when we honour God; our praising God causes others to do so.

(R. Sibbes, D. D.)

"Deliver us from evil, for thine is the Kingdom, the power and the glory, for ever. Amen." So our Lord taught us to pray. Is there not an echo of the prayer in these words of the prisoner? Surely it is not accident that so many of the keywords of the closing petitions of the Lord's Prayer recur here. And this burst of triumph is his very last word to his friend Timothy, with the exception of one or two closing personal salutations. That bird could sing in a darkened cage, and had the firmest and brightest hopes when all seemed darkest.

I. Consider then, first, THE PRISONER'S CONFIDENCE. It is quite clear that he expected nothing but death. Only a few verses before he has said, "I am now in the very act of being offered, and the time of my departure is at hand." And yet, with death staring him in the face, and with nothing more clear to his anticipation than that his work was done, and that there only remained for him to wait for the crown, he breaks into this rapture of triumph, and says, "The Lord will deliver me from every evil world, and will preserve me," or, to take the pregnant expression of the text, "save me into His heavenly kingdom." May we not learn from this what the true meaning of deliverance from evil is; and what therefore is meant by the petition when it occurs in the pattern prayer? It is not exemption from trial, not escape from even the uttermost severity of it. Whosoever is able in the midst of all, to keep firm hold of his faith and, by his faith, of his Saviour, has received deliverance from the evil which pours all its vials of plagues upon his head. For the only thing that really does us harm is that which drags us away from God. "He shall deliver me from every evil work"; not because the sword will not fall upon my neck, but because, when it does, it will not part me from my Christ. "He shall deliver me from every evil work"; not because I shall not taste the full bitterness of the cup that is commended to my lips, but because in the very act of drinking the most nauseous potion I shall take it as a cup of salvation, and call upon the name of the Lord. That is deliverance. The same line of thought may be suggested in reference to the other clause of this expression of confidence, which teaches us to look at the last of the so-called evils. Paul expects to be "delivered from and to be saved into. The former phrase contemplates removal from the sphere of evil, the latter, the bringing safely into another sphere where evil is unknown, even that kingdom in the heavens over which Christ serenely held sovereign sway, while Nero afflicted the earth with a delirium of blood and lust. And what was the prose fact which presented itself to Paul's faith, thus radiantly clad in robes of triumph? Nothing else than that grim form of Death, feared and hated of men as the worst of all calamities, seems to him a deliverer and angel-messenger of salvation, who came not to destroy men's lives, but to save them," not to drive them into the gloomy dominions of the grave, but to lead them safe into the heavenly kingdom of his Lord and theirs. For Christ's servants Death is the lackey who opens the doors of the presence-chamber of the King. The apostle employs in my text a different preposition to describe this ultimate deliverance from that which he does when he says, "I was delivered out of the mouth of the lion." In one case he represents the peril as though he was, as it were, dragged from between the teeth that threatened to devour him. In the other case the deliverance is more complete, and implies complete removal away from the sphere in which evil works. Taken together, the two prepositions in the two clauses, from and into, present the idea of change of place, or, as we may say, a migration from one realm and order of things to another. Thus the final saving is here regarded as a deliverance which lifts us out of the lower levels of the atmosphere, where evil, like some wild cyclone sweeps howling and destroying, and carries us into the quiet regions above, where loud winds never call, but "all the air a solemn stillness holds," though stagnation is as far away as tumult.

II. A second consideration is suggested by these words — namely, THE GROUND OF THE PRISONER'S CONFIDENCE. The "and" at the beginning of the text is very probably spurious, but none the less is the confidence expressed in the text based upon the experience narrated in the preceding sentence. There Paul thankfully tells Timothy, "I was delivered out of the mouth of the lion." Therefore he is sure that the future will be like the past — "I was delivered" — "the Lord shall deliver." That experience, then, is the first ground of his confidence. God's "hitherto" has always wrapped up in it a "henceforth." All that He has been He will be. There are no tenses in His verbs. The past and the future are smelted down into one eternal and unchangeable present. But there is another ground of confidence on which I may touch for a moment. If I am at all correct in tracing any kind of connection between the words of my text and the Lord's Prayer, that very prayer is the basis of the confidence which is here expressed, and Paul is sure that God will deliver, and that he will come to Christ's heavenly kingdom because Jesus Christ taught him to pray, "Deliver me from evil." So he makes his prayer into a promise, and out of all these Christ-taught petitions he wins the assurance of Christ-given hopes. Happy they who so pray as that out of their prayers they can construct confidences!

III. Lastly, note THE PRAISE THAT SPRINGS FROM THE CONFIDENCE. "Unto Him be glory for ever and ever. Amen." Paul's thankfulness arises from his anticipation, and not from the realisation, of deliverance. So completely did this man's faith make real to him at the moment the future deliverance that irrepressibly there bursts from his lips this great thanksgiving and doxology. If the anticipation led to such sweet music of praise, what would the reality do? Ought we not to entertain our yet unreceived blessings with as full a welcome and credence, and with as lively a gratitude, as speaks here? Should we not draw them to ourselves before they come, in the exercise of a hope based upon God's faithful promises which will open our lips to show forth His praise? We should note still further in this doxology the unconditional attribution of Divine honour to Jesus Christ. It is Jesus who is here called "the Lord," and while the word does not necessarily imply Christ's divinity, the ascriptions of praise here unhesitatingly laid at His feet can neither be explained nor justified, unless the speaker owned Him as Divine. Paul's Christ was not a Christ who had once done sweet and great things, and could do such no more, but a Christ working to-day for His servant. Note, too, that the ascription to Jesus of glory that shall shine through ages of ages is here connected with Paul's salvation. He did not think himself as of such exceptional importance that his salvation would bring more glory to Jesus Christ than that of others would do. Lowly self-oblivion and wondering gratitude, not arrogance, speak here. Precisely because he is so unworthy and weak does the apostle think that the power and love which would and could save him call for endless praise. The poorer the material the more the artist's glory. For ever and ever the praise of the glory of God's grace in Christ will ring through the universe.

(A. Maclaren, D. D.)

1. The experience of God's former deliverances must make us rest upon Him for future? "From every evil work." Though God doth not save His people from suffering, yet He will save them from sin; and though He leave in them infirmities, yet He will free them from enormities, and from total apostasy.

3. God is the preserver of His people. "And He will preserve me to His heavenly kingdom." But especially He keeps their souls in an holy frame till He bring them to glory. It is not sufficient that we light a lamp, but there must be a continual supply of oil, else the light will go out. So it is not sufficient that we have preventing, preparing, renewing grace, but we must also have subsequent, conserving, perfecting, persevering grace daily given in to preserve us from apostasy. We have always need of a Divine maintenancy till we have finished our course (Psalm 73:23). And this He will do in despite of all our enemies; if anything destroy us it is sin, and for that we have God's hand here that He will deliver us from every evil work that might any way ruin us, and so preserve us till He have brought us to heaven. He keeps heaven for the saints, and the saints for heaven.

4. God's goodness to His people is wholly free. All His dispensations to His are free grace and pure mercy.

5. God is a good and bountiful Master to His people.

6. In our deepest distress we should have an eye to this heavenly kingdom. So doth Paul here. Whatever thy sorrows or sufferings be here, yet remember there is a heavenly kingdom will pay for all.

7. God will bring His people to a kingdom, to an heavenly kingdom.

(T. Hall, B. D.)

Paul might have said, as Socrates did, My friends, I have never a friend. And as Plato, A friend is a very mutable creature.

(J. Trapp.)

"See, father I" said a lad who was walking with his father, "they are knocking away the props from under the bridge; what are they doing that for? Won't the bridge fall?" "They are knocking them away," said the father, "that the timbers may rest more firmly upon the stone piers which are now finished." God only takes away our earthly props that we may rest more firmly upon Him.

(Elon Foster.)

In the Indian legend a mighty, wicked sorcerer seeks, with very poor success, to keep the sun, moon, and stars in three separate chests; and those who have sought to suppress God's servants have succeeded no better. John was banished to Patmos, but, far from sinking out of view in the solitary sea, he stands before the world amid sublimest illuminations, like his own "angel standing in the sun." They drove Luther into the Wartzburg; but there, in translating the Scriptures into German, he became the cynosure of all eyes. Bunyan's enemies consigned him to Bedford Gaol, and so he became known to the race, one of the foremost of the immortals of Christendom.

(W. L. Watkinson.)

Mr. J. G. Oncken was the Baptist pioneer in Germany, and in his younger days suffered for the truth's sake, both fine and imprisonment. We remember his pointing out to us the spot upon the Alster where he baptized his converts at dead of night, and we shall never forget his story of the burgomaster of Hamburg, who held up his finger and said, "You see that finger! As long as that can move I will put you down." "Sir," said Oncken, "I see your finger, but I also see an arm, which you do not see, and so long as that is stretched out you cannot put me down."

(C. H. Spurgeon.)

John Wesley once stood out very nobly in disregarding the eyes of men so long as he stood acquitted in the sight of God. Among his many persecutions are to be numbered the falling back of former friends, including his wife. These turned against him, and published many spiteful things, even defaming his character in a shocking manner. Brother Charles hastened off in alarm and indignation to inquire what defence Brother John would set up. There was no time to lose! The eyes of the world were upon him, and God's enemies and his own would be glad to make capital out of so contemptible a business What was Charles's surprise to find that John was resolved on doing simply nothing! The great preacher was calm and comfortable in mind, being entirely free from any concern for the future. Why should he be perplexed when he had entrusted God with his all — even with his reputation? None are so safe as those whose characters are in God's keeping. Such often consider that they dishonour God by setting up puny defences of their own against the cavils of the wicked. They think more of that one eye of God which is ever looking on them than of the eyes of men.

(C. H. Spurgeon.)

It is recorded of a good man that his last day, with the exception of a few intervals, was passed in unconsciousness. Seeing a look of returning intelligence, one asked, "Are you thinking of Jesus to-day" His reply of loving trust was never to be forgotten: "When I am conscious I am thinking of Jesus; when I am unconscious Jesus is thinking of me."

One morning, not long after my arrival at Llandrindod, the artist was showing me a "printed proof" of a likeness of myself recently taken, when, in reply to a remark, he said, "You see, sir, you have such a habit of looking up." The words came to me with a meaning he did not intend them to convey. I quite rejoiced to hear them.

(J. T. Wrenford, M. A.)

This is the true inmost essence of prayer — not that we should prescribe to Him how to answer our desires, but that we should leave all that in His hands. The apostle Paul said, in his last letter, with triumphant confidence, that he knew that God would "deliver him and save him into His everlasting kingdom." And he knew, at the same time, that his course was ended, and that there was nothing for him now but the crown. How was he "saved into the kingdom" and "delivered from the mouth of the lion"? The sword that struck off the wearied head that had thought so long for God's Church was the instrument of the deliverance and the means of the salvation. For us it may be that a sharper sorrow may be the answer to the prayer, "Preserve Thy servant." It may be that God's "bowing down His ear" and answering us when we cry shall be to pass us through a mill that has finer rollers, to crush still more the bruised corn. But the end and the meaning of it all will be to "rejoice the soul of the servant" with a deeper joy at last.

(A. Maclaren, D. D.)

Alexander, Aquila, Claudia, Crescens, Demas, Erastus, Eubulus, Linus, Luke, Mark, Onesiphorus, Paul, Prisca, Priscilla, Pudens, Timothy, Titus, Trophimus, TychicusCorinth, Dalmatia, Ephesus, Galatia, Miletus, Thessalonica, TroasAges, Amen, Attack, Bring, Cruel, Deed, Deliver, Evil, Forever, Free, Glory, Heaven, Heavenly, Kingdom, Preparation, Preserve, Rescue, Safe, Safely, Salvation, Save, Wicked1. He exhorts him to preach the Word with all care and diligence;
6. certifies him of the nearness of his death;
9. wills him to come speedily unto him, and to bring Marcus with him;
14. warns him to beware of Alexander the metalworker.
16. informs him what had befallen him at his first answering;
19. and soon after he concludes.

2 Timothy 4:18

     1320   God, as Saviour
     2018   Christ, divinity
     2312   Christ, as king
     2324   Christ, as Saviour
     2376   kingdom of God, coming
     5214   attack
     5511   safety
     6660   freedom, through Christ
     6738   rescue
     8485   spiritual warfare, conflict
     8634   amen

2 Timothy 4:16-18

     5292   defence, divine
     6705   peace, experience

2 Timothy 4:17-18

     1105   God, power of
     5854   experience, of God
     8730   enemies, of believers

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Last Look-Out
We have mainly to do with the second description which he gives of his death. What does he say when the hour that this grim monster must be grappled with is at hand? I do not find him sad. Those who delight in gloomy poetry have often represented death in terrible language. "It is hard," says one-- To feel the hand of death arrest one's steps, Throw a chill blight on all one's budding hopes, And hurl one's soul untimely to the shades." And another exclaims-- "O God, it is a fearful thing To see the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Sermon for St. Peter's Day
Of brotherly rebuke and admonition, how far it is advisable and seemly or not, and especially how prelates and governors ought to demean themselves toward their subjects. 2 Tim. iv. 2.--"Reprove, rebuke, exhort, with all long-suffering and doctrine." THIS is the lesson which St. Paul gives to his beloved disciple Timothy, whom he set to rule over men, and it equally behoves all pastors of souls and magistrates, to possess these two things,--long-suffering and doctrine. First, it is their office to …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Demas
BY REV. PRINCIPAL DAVID ROWLANDS, B.A. Many a man who figures in history, is only known in connection with some stupendous fault--some mistake, some folly, or some sin--that has given him an unenviable immortality. Mention his name, and the huge blot by which his memory is besmirched starts up before the mind in all its hideousness. Take Cain, for example. He occupies the foremost rank as regards fame; his name is one of the first that children learn to lisp; and yet what do we know about him? …
George Milligan—Men of the Bible; Some Lesser-Known

Some Other Writers of the New Testament
[Illustration: (drop cap L) Ancient engraving of man reading scroll] Let us now look at the rest of the books which make up the New Testament. In the days when Paul preached at Athens, the old capital of Greece, much of the ancient splendour and power of the Greek people had passed away, for the Romans had conquered their country, and they were no longer a free nation. Yet, although the Greeks had been forced to yield to Rome, their conquerors knew that the Grecian scholars and artists were far …
Mildred Duff—The Bible in its Making

Epistle Liii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1503] . Though consideration of the case moves me, yet charity also impels me to write, since I have written once and again to my most holy brother the lord John, but have received no letter from him. For some one else, a secular person, addressed me under his name; seeing that, if those were really his letters, I have not been vigilant, having believed of him something far different from what I have found. For I had written about the …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3

How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great

A Fulfilled Aspiration
'So that I might finish my course....'--ACTS xx. 24. 'I have finished my course....'--2 TIM. iv. 7. I do not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. 'So that I may finish my course,' said he wistfully; whilst before him there lay dangers clearly discerned and others that had all …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Glory of Jesus and Mary.
Before entering upon the contemplation of the excellent glory which surrounds the blessed in heaven, we must endeavor to form a correct idea of God's grace, which enabled them to perform the great and noble actions we are now to consider. They were all, except Jesus and Mary, conceived in sin, and, therefore, subject to the same temptations that daily assail us. They never could have triumphed and reached the supernatural glory which now surrounds them, had they been left to their own natural strength, …
F. J. Boudreaux—The Happiness of Heaven

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as …
Mary Cole—Trials and Triumphs of Faith

Author's Introduction,
In Which the Sources of This History Are Principally Treated A history of the "Origin of Christianity" ought to embrace all the obscure, and, if one might so speak, subterranean periods which extend from the first beginnings of this religion up to the moment when its existence became a public fact, notorious and evident to the eyes of all. Such a history would consist of four books. The first, which I now present to the public, treats of the particular fact which has served as the starting-point …
Ernest Renan—The Life of Jesus

Meditations of the Blessed State of the Regenerate Man after Death.
This estate has three degrees:--1st, From the day of death to the resurrection; 2d, From the resurrection to the pronouncing of the sentence; 3d, After the sentence, which lasts eternally. As soon as ever the regenerate man hath yielded up his soul to Christ, the holy angels take her into their custody, and immediately carry her into heaven (Luke xvi. 22), and there present her before Christ, where she is crowned with a crown of righteousness and glory; not which she hath deserved by her good works, …
Lewis Bayly—The Practice of Piety

Perseverance
'Who are kept by the power of God through faith unto salvation.' I Pet 1:1. The fifth and last fruit of sanctification, is perseverance in grace. The heavenly inheritance is kept for the saints, and they are kept to the inheritance. I Pet 1:1. The apostle asserts a saint's stability and permanence in grace. The saint's perseverance is much opposed by Papists and Arminians; but it is not the less true because it is opposed. A Christian's main comfort depends upon this doctrine of perseverance. Take …
Thomas Watson—A Body of Divinity

Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul

Concerning God's Purpose
1. God's purpose is the cause of salvation. THE third and last thing in the text, which I shall but briefly glance at, is the ground and origin of our effectual calling, in these words, "according to his purpose" (Eph. i. 11). Anselm renders it, According to his good will. Peter Martyr reads it, According to His decree. This purpose, or decree of God, is the fountainhead of our spiritual blessings. It is the impulsive cause of our vocation, justification, glorification. It is the highest link in …
Thomas Watson—A Divine Cordial

Second Missionary Journey
Scripture, Acts 15:36-18:22 +The Inception+--After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren i+The Companions+ (Acts 15:37-40).--Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them …
Henry T. Sell—Bible Studies in the Life of Paul

How the Gospels came to be Written
[Illustration: (drop cap B) Early Christian Lamp] But how did the story of the Saviour's life on earth come to be written? We have seen that many years passed before any one thought of writing it down at all. The men and women who had really seen Him, who had listened to His voice, looked into His face, and who knew that He had conquered death and sin for evermore, could not sit down to write, for their hearts were all on fire to speak. But as the years passed, the number of those who had seen Christ …
Mildred Duff—The Bible in its Making

Because There is not a Single Scripture in the Church Epistles Which, Rightly Interpreted, Teaches a Partial Rapture.
How could there be? Scripture cannot contradict itself. If the Pauline Epistles explicitly teach and expressly affirm that "all shall be changed in a moment," that "they that are Christ's at His coming shall be raised from the dead, that "we must all appear before the judgment-seat of Christ" and that when our lord returns to the earth to be glorified in His saints He shall be "admired in all them that believe" then these same Church Epistles can not teach that a part of the Church only shall be …
Arthur W. Pink—The Redeemer's Return

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

2 Timothy 4:18 NIV
2 Timothy 4:18 NLT
2 Timothy 4:18 ESV
2 Timothy 4:18 NASB
2 Timothy 4:18 KJV

2 Timothy 4:18 Bible Apps
2 Timothy 4:18 Parallel
2 Timothy 4:18 Biblia Paralela
2 Timothy 4:18 Chinese Bible
2 Timothy 4:18 French Bible
2 Timothy 4:18 German Bible

2 Timothy 4:18 Commentaries

Bible Hub