EXEGESIS AND EXPOSITION OF SECOND TIMOTHY 4:13-14

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1 EXEGESIS AND EXPOSITION OF SECOND TIMOTHY 4:13-14 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2015 William E. Wenstrom, Jr. Bible Ministries

2 Second Timothy 4:13 Paul s Cloak Exegesis and Exposition of Second Timothy 4: Timothy 4:13 When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments. (NASB95) When you come bring the cloak which I left at Troas with Carpus is composed of the following: (1) articular accusative masculine singular form of the noun phailonēs (φαιλόνης), the cloak (2) accusative masculine singular form of the relative pronoun hos (ὅς), which (3) first person singular aorist active indicative form of the verb apoleipō (ἀπολείπω), I left (4) preposition en (ἐν), at (5) dative feminine singular form of the proper name Trōas (Τρῳάς), Troas (6) preposition para (παρά), with (7) dative masculine singular form of the proper name Karpos (Κάρπος), Carpus (8) nominative masculine singular present middle participle form of the verb erchomai (ἒρχομαι), when you come (9) second person singular present active imperative form of the verb pherō (φέρω), bring. The apostle Paul is employing the figure of asyndeton in order to mark a transition in his discussion with Timothy. In Second Timothy 4:9, Paul directed Timothy come to him in Rome as soon as possible. Then, in Second Timothy 4:10, he informs Timothy that Demas deserted him because he loved the cosmic system of Satan and he also tells him that he sent Crescens to Galatia and Titus to Dalmatia. In Second Timothy 4:11, the apostle informs Timothy that only Luke was with him and then he directs him to pick up Mark on his way to Rome because he is useful to him for service. Then, in Second Timothy 4:12, he tells Timothy that he dispatched Tychicus to Ephesus with authority to replace him so that he can come to Rome and visit him. Now, here in Second Timothy 4:13, Paul requests that Timothy pick up his cloak which he left at Troas with Carpus. Therefore, the figure of asyndeton here in Second Timothy 4:13 is indicated a change of topic in that Paul goes from discussing the whereabouts of Demas, Crescens, Titus, and Tychicus to a brief discussion regarding his needs. So in other words, the figure of asyndeton marks a transition from Paul discussing other Christians to briefly discussing himself and in particular his needs. The verb erchomai means to come in the sense of proceeding on a course with a particular destination in view. Here it refers to Timothy traveling to visit Paul in Rome before he is executed by the Roman civil authorities. The participle form of this verb is a temporal participle meaning that it in relation to its controlling verb it answers the question, When? Here the word s 2015 William E. Wenstrom, Jr. Bible Ministries 1

3 controlling verb is pherō (φέρω), bring. Therefore, this participle answers the question when Timothy should bring the cloak which he left with Carpus at Troas. The present tense of this participle expresses contemporaneous action with this imperative. Therefore, Paul was to bring this cloak with him when he came to visit him in Rome. The present tense of this verb is a futuristic present which is used to describe a future event and it adds the connotations of immediacy and certainty. Here it expresses the certainty of Timothy visiting Paul in Rome. The idea with this present is that Timothy inevitably traveling to Rome to visit Paul before his death. The middle voice of this verb is a deponent middle meaning that although it has a middle voice form, it has an active meaning. Therefore, this would indicate that Timothy as the subject performs the action of traveling to Rome to visit Paul in prison. The verb pherō means to bring since the word pertains to causing something to move from one place to another. Here it speaks of Timothy bringing Paul s cloak with him to Rome which he left with Carpus at Troas in the sense of Timothy transporting this cloak from Troas to Rome. The present imperative is an ingressive-progressive present imperative which emphasizes both the inception and progress of an action command. Therefore, it expresses the idea of Timothy entering into the action of picking up Paul s cloak and carrying it with him until he visiting Paul in Rome in prison when he would then hand it over to the apostle. The imperative form of this verb is an imperative of request. The idea with this type of imperative is that Paul is saying please Timothy bring the cloak to Rome with you which I left at Troas with Carpus when I was arrested. The active voice is a simple active meaning that the subject is performing the action indicated by the verb which would thus mean that Timothy as the subject was to perform the action of fulfilling Paul s request that he bring with him to Rome his cloak which he left with Carpus at Troas. The noun phailonēs means cloak since it pertains to an outer garment of some sort. Specifically it refers to a heavier outer garment for protection in cold winter weather. Here it refers to Paul cloak which served as protection from the winter cold. The articular construction of this word functions as a possessive pronoun and should thus be translated my referring of course to Paul indicating that this cloak was Paul s possession. This word is also functioning as an accusative direct object meaning that it is receiving the action of the verb pherō indicating that this cloak would receive the action of being transported by Timothy from Troas to Rome William E. Wenstrom, Jr. Bible Ministries 2

4 The relative pronoun hos means which and is anaphoric meaning that it is pointing back to the noun phailonēs since it agrees with it in gender (masculine) and number (singular). The relative pronoun is functioning as an accusative direct object meaning it is receiving the action of the verb apoleipō, I left which indicates that Paul s cloak received the action of being left behind at Troas with Carpus by him. The verb apoleipō means to leave behind since it pertains to causing something to remain in a place and to go away. Therefore the verb speaks of Paul leaving behind his cloak with Carpus at Troas when he was led away to Rome after being arrested by the Roman civil authorities. The aorist tense of this verb is a constative aorist describing this past action on the part of Paul in summary fashion. The active voice is a simple active meaning that Paul as the subject performed the action of this verb. The indicative mood is declarative presenting this Pauline assertion as a noncontingent or unqualified statement. The proper name Trōas, Troas refers to a city and region in the northwest corner of the Roman province of Asia on the Aegean Sea which was near the city of Troy. Today, this area is located in Turkey. This word is the object of the preposition en, which means at since it functions as a marker of location indicating that Paul s cloak was located in the city of Troas. The proper name Karpos, Carpus refers to a Christian from Troas who Paul was evidently staying with when he was arrested by the Roman authorities. Thus, he appears to be a friend of Paul s in whose care Paul had entrusted his books and parchments. This word is the object of the preposition para, which means with since it functions as a marker of proximity or nearness indicating that Paul s cloak was located in the sphere or home of Carpus who lived in Troas. Paul s Parchments 2 Timothy 4:13 When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments. (NASB95) And the books, especially the parchments is composed of the following: (1) conjunction kai (καί), and (2) articular accusative neuter plural form of the noun biblion (βιβλίον), the books (3) elative superlative adverb malista (μάλιστα), especially (4) articular feminine plural form of the noun membrana (μεμβράνα), the parchments William E. Wenstrom, Jr. Bible Ministries 3

5 The conjunction kai is adjunctive meaning it in addition to bringing his cloak with him to Rome, Timothy was also to bring Paul s books and especially his parchments. The noun biblion is in the plural and means scrolls which were actually made of papyrus which was an inexpensive writing material in the first century A.D. This word is a common word for books, writings or collections of writings such as in a library (TDNT 1:617-18). It is used of secular writings such as the certificate of divorce (Matt. 19:7; Mark 10:4) and also of the writings of the Old Testament (Luke 4:17, 20; Gal. 3:10; Heb. 9:19; 10:17) and the New Testament (John 20:30; 21:25). If Paul means codices, they would have served as notebooks. The articular construction of the noun biblion is functioning as a possessive personal pronoun and should thus be translated my referring to of course Paul indicating that these books were Paul s possessions. This word is also functioning as an accusative direct object meaning it is receiving the action of the verb pherō which means that Paul s scrolls were to receive the action of being transported from the home of Carpus in Troas to Rome. The word malista word is an elative superlative adverb and appears a dozen times in the Greek New Testament (Acts 20:38; 25:26; 26:3; Galatians 6:10; Philippians 4:22; 1 Timothy 4:10; 5:8, 17; 2 Timothy 4:13; Titus 1:10; Philemon 16; 2 Peter 2:10). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to an unusual degree, most of all, above all, especially, particularly, (very) greatly Ac 20:38; 1 Ti 4:10; 5:17; 2 Ti 4:13; Tit 1:10; Phlm 16; 1 Cl 13:1; Dg 1; 3:1; IEph 20:2; IPhld ins; MPol 13:1; Hv 1, 1, 8. καὶ μ. and above all, particularly (Plut., Mor. 835e; Jos., C. Ap. 1, 27; Just., D. 84, 4) Ac 25:26; 1 Ti 5:8; Hv 1, 2, 4. μ. δέ but especially (Il. 1, 16; Lesbonax Gramm. [II a.d.] p. 8 [ed. RMüller 1900]; TestAbr B 4 p. 109, 6 [Stone p. 66]; Jos., Vi. 14; Just., D. 4, 5; 48, 2) Gal 6:10; Phil 4:22; 2 Pt 2:10; IPol 3:1; Hm 12, 1, 2; Hs 8, 6, 5; 9, 10, 7. μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3 (cp. Appian, Bell. Civ. 2, ὁ μάλιστα ἐχθρός=the bitterest enemy). (2) marker of high level of certitude, in answer to a question, most assuredly, certainly 1 Cl 43:6 (Just., A II, 2, 18; D. 49, 2 al.). DELG s.v. μάλα. M-M. 1 Louw and Nida define the word a very high point on a scale of extent very much, especially, particularly, exceptionally. 2 In Second Timothy 4:13, the adverb malista functions as a superlative adverb meaning especially and is used to single out Paul s parchments. Thus, it indicates that how important or valuable his parchments were to him. Some commentators interpret this word as epexegetical indicating that the noun 1 Page Greek-English Lexicon of the New Testament Based on Semantic Domains William E. Wenstrom, Jr. Bible Ministries 4

6 membrana is defining specifically what Paul means by the noun biblion. However, it is unlikely because these two words speaks of two different writings materials which were had different purposes. It is better to interpret this adverb as emphasizing the value the parchments were to Paul since they were more expensive than the scrolls of parchment and were more durable and more than likely contained not only his writings but also the Old Testament. The noun membrana is also in the plural and means parchments since it pertains a writing material made of animal skins. These were made of specially prepared animal skin on which one could write with pen and ink. The noun membrana is actually a Latin load word for parchment which was a more expensive writing material in the first century A.D. than papyrus, capable of being reused and was more durable since it was made from skins of sheep and goats. Translation of Second Timothy 4:13 Second Timothy 4:13 When you inevitably come, please bring my overcoat which I left behind at Troas with Carpus and in addition my scrolls, especially my parchments. (Author s translation) Exposition of Second Timothy 4:13 Second Timothy 4:13 marks a transition from a discussion of Paul and Timothy s friends and fellow-workers for the gospel of Jesus Christ in Second Timothy 4:9-12 to a brief discussion regarding Paul s needs. He requests that Timothy would bring his overcoat and in addition his scrolls and especially his parchments. Paul s overcoat refers to a heavier outer garment which served as protection in cold winter weather. He issues this request for his overcoat because winter is fast approaching as he mentions in Second Timothy 4:21 and he wants to be prepared. Towner writes This garment was a heavy circular-shaped cape, made from goat hair, hide, or coarse wool, for outer wear and especially important in the winter months. It was not a garment one took lightly, for it would have been relatively expensive, most men owning one such piece of clothing and it doubled as an outer protective covering for sleeping. A person such as Paul, accustomed to travel and to nights in unpredictable situations, would certainly regard this garment as an essential part of his kit, leading to his request to have it back by winter. 3 In anticipation of winter (cf. 2 Tim 4:21), Paul needed the cloak (called in Greek a phailonēs, usually understood as the equivalent of the Lat paenula i.e., a 3 Towner, Philip H., The Letters to Timothy and Titus; pages ; William B. Eerdmans Publishing Company; Grand Rapids, MI, William E. Wenstrom, Jr. Bible Ministries 5

7 seamless overcoat with a hole for the head and woven to resist rain Johnson 1950: 8). Such overcoats (and other types) are known to have been made from black glossy wool. This wool, world-famous at the time, came from the region near Laodicea where it was woven, although it is uncertain whether the color s source was a special breed of black sheep or dyes. Paenulae later became popular in Rome and eventually developed into the ecclesiastical chasuble. 4 Paul informs Timothy that these personal possessions he left with a Christian named Carpus in the city of Troas which refers to a city and region in the northwest corner of the Roman province of Asia on the Aegean Sea which was near the city of Troy. Today, this area is located in Turkey. It was the primary seaport in that area and was located approximately 10 miles south-southwest of Troy. This city was established by the Seleucid king Antigonus in approximately 300 B.C. and who named it after himself. However, its name was changed to Alexandria Troas in honor of Alexander the Great who had passed through it in pursuit of the Persians. It became a Roman colony when Roman influence replaced that of the Greeks. It is mentioned six times in the Greek New Testament (Acts 16:8, 11; 20:5-6; 2 Corinthians 2:12; 2 Timothy 4:13). During the days of Paul, it was an important seaport because it was the easiest and shortest route from Asia to Europe. 4 Gillman, F. M. (1992). Carpus (Person). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 1, p. 876). New York: Doubleday William E. Wenstrom, Jr. Bible Ministries 6

8 The New Testament only mentions Carpus here in Second Timothy 4:13. Thus, we know little about this man. However, we can infer that he was obviously a Christian who demonstrated hospitality to the apostle Paul when he was arrested by the Roman authorities since his overcoat, scrolls and parchments were left with this man when he was arrested. He thus appears to be a friend of Paul s in whose care Paul had entrusted his expensive winter overcoat, scrolls and parchments. These scrolls were actually made of papyrus which was an inexpensive writing material in the first century A.D. If Paul means codices, they would have served as notebooks. The parchments pertain to a writing material made of animal skins. These made of specially prepared animal skin on which one could write with pen and ink. They were a more expensive writing material in the first century A.D. than papyrus, capable of being reused and was more durable since it was made from skins of sheep and goats. Paul s request for his scrolls and parchments indicates obviously that he wanted to continue writing while imprisoned and also that he wanted to study his Old Testament. Therefore, this request indicates that Paul was a man of letters who was devoted to the study of the Scriptures. As Towner writes Paul was the model of a scholar of the Scriptures and a model of simplicity of lifestyle and selfsufficiency. 5 Paul was also concerned to have the books, and above all the parchments (4:13). Books (biblia) is normally interpreted as the more general term which includes the parchments (membranai). But Skeat translates: the books I mean the parchment notebooks (1979: 174). The parchments, most likely in scroll form, were made from sheepskin and goatskin and naturally were more expensive than the papyrus rolls which would have made up other types of books. Papyrus was still the usual writing material at the time. Many suggestions have been advanced concerning the contents of Paul s books (e.g., letters to him, copies of his own correspondence, sacred books) and parchments (e.g., OT writings, official copies of the Lord s words, Paul s certificate of citizenship), but there is no way of knowing what they contained. It has been pointed out, however, that while membranai means parchments, it is actually a transliteration into Greek of the Latin term membrana by which the Romans meant specifically a parchment notebook (in page form) used for notes, memoranda, or rough drafts (Skeat 1979: 173). Thus, if Paul were using the term in that sense he could have been referring to notebooks he especially valued, perhaps containing lists of Christians in various 5 Towner, Philip H., The Letters to Timothy and Titus; page 630; William B. Eerdmans Publishing Company; Grand Rapids, MI, William E. Wenstrom, Jr. Bible Ministries 7

9 communities. Whatever their contents, Carpus was trusted by Paul to keep them until he sent for them. 6 Philip Comfort has the following excellent comment, he writes As Paul s epistles circulated to various churches, neighboring churches began to collect copies of epistles he had written to a neighboring church. This is implicit in Colossians 4:16, wherein Paul asked the church in Colossae to exchange epistles with the neighboring Laodicean church. Most likely, the epistle from Laodicea mentioned in Colossians 4:16 is the epistle we call Ephesians, which was an encyclical intended for all the churches in that area, including Laodicea, Colossae, Ephesus. Paul s language indicates that this epistle would be coming from Laodicea to Colossae and then probably on to Ephesus, its final destination. In any event, this exchange implies that each church made a copy of their own epistle before sending it on. Paul s epistles were originally sent to the various churches under his ministry: Rome, Corinth, Thessalonica, Philippi, churches in Galatia, and churches in Asia Minor (including Ephesus and Colossae). These churches would have kept the original manuscript, from which copies would be made for other nearby churches. Paul himself probably kept copies of his own epistles. This was usual practice in those days. Having done a study of letter collections published in antiquity, Trobisch was able to uncover typical patterns of how letter collections grow. He found that almost all of them originate from the author, who would often publish more than one collection of selected letters. 7 As previously mentioned, Paul s statement to Timothy in 2 Timothy 4:13 suggests that when Paul asked Timothy to bring him his books, most especially, his parchment notebooks (which were codices), Paul was asking for copies of his epistles, not Old Testament scrolls. While in prison prior to his execution, Paul could have spent his time putting together a collection of his epistles. Paul had always had a publishing plan. He kept track of the letters he had written to various churches (see 1 Cor. 5:7; 2 Cor. 7:8); he urged the churches to accept his writings as apostolic truth by the way he appealed to his apostolic position at the beginning of each letter (see the opening verses of all the major epistles); and he signed off his letters with his own hand to give them his personal signatorial authority (see Gal. 6:11; 2 Thess. 3:17). His epistles were his way of disseminating the revelations Christ had given him. He urged his readers to pay attention to what he wrote (Eph. 3:1 6), to accept it as the word of God (1 Thess 2:13), and to not accept anyone who taught differently (Gal 1:6 9). He also urged his younger coworkers, such as Timothy, to guard the deposit he had entrusted to them both his life and words (2 Tim. 1:12 14). How else could these words be guarded if they were not written, published, and 6 Gillman, F. M. (1992). Carpus (Person). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 1, pp ). New York: Doubleday. 7 David Trobisch, First Edition, 61; also note his book, Paul s Letter Collection: Tracing the Origins (Minneapolis: Fortress, 1994) William E. Wenstrom, Jr. Bible Ministries 8

10 circulated to all the churches? Thus, it stands to reason that Paul took care to complete his collection prior to his death. However, it is also possible that someone in Paul s circle, after Paul s death, collected his epistles into one corpus, which would include Romans, 1 and 2 Corinthians, Ephesians, Galatians, Philippians, Colossians, Philemon, 1 and 2 Thessalonians, and perhaps Hebrews (thought by many to be Pauline) but not the Pastoral Epistles, which were intended for private use, not public. The collector or compiler could have been Luke or Timothy. Moule argued for Luke, saying It is entirely in keeping with his historian s temperament to collect them. 8 But it is far more likely that it was Timothy. After all, he is the stated coauthor of several of the epistles: 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon. This would have put him in an excellent position to be the collector of Paul s writings. Timothy was also the recipient of two epistles, 1 and 2 Timothy, and Timothy was the one whom Paul directed to get his books, most especially the parchment codices and bring them to Paul while he was in prison (2 Tim. 4:13). It is quite possible that Timothy did not get to Paul before his execution. This would mean that Timothy would be the keeper of Paul s books and writings. Even if he did reach Paul in time, Timothy would have been the one to keep the collection. As was just mentioned, Paul had charged Timothy to guard the deposit that Paul had given to him to pass on to the next generation of teachers the sacred trust. This deposit included Paul s apostolic life and words (see 2 Tim. 1:12 14). One primary way to guard Paul s words was to preserve his writings. Thus, Timothy may have felt obligated to collect Paul s writings so that his teaching could be passed on from generation to generation. Furthermore, Timothy had been charged by Paul to make public readings of the Scripture in the church meetings. This would have meant that Timothy was a lector for the church, and as a lector he would have naturally kept copies of Paul s writings. Timothy would not have included the two epistles addressed to him personally when he made the Pauline corpus because these were private letters and not intended for the general church audience. It is for this same reason that the Epistle to Titus was not included. It is quite possible, even likely, that Timothy did not even know about this private epistle. In later years it surfaced and then became part of the Pauline collection. The earliest physical evidence of Paul s Epistle to Titus is found in P 32 (dated mid to late second century). The Epistle to Philemon was included in the original Pauline corpus because it was not a private letter. This document was not just a personal note from Paul to Philemon, his friend; it was addressed to Philemon, to Apphia (presumably Philemon s wife), to Archippus, and to the congregation of believers that met in Philemon s house (vv. 1 2). Whoever the collector of Paul s 8 Moule, The Birth of the New Testament (New York: Harper & Row 1964), William E. Wenstrom, Jr. Bible Ministries 9

11 epistles was (Luke or Timothy), he also may have taken on the role of a compiling editor who arranged all of Paul s writings into one corpus. For example, this compiler could have connected Paul s third epistle to the Corinthians (2 Cor ) to the fourth (2 Cor. 1 9). But it is very unlikely that the compiler would have changed Paul s original wording because the original, individual manuscripts (or early copies thereof) still would have been in existence in various local churches; therefore, any individual who had read Paul s original work could have exposed the redacted work as fraudulent. 9 Second Timothy 4:14 Alexander the Coppersmith Did Paul Much Harm 2 Timothy 4:14 Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. (NASB95) Alexander the coppersmith did me much harm is composed of the following: (1) nominative masculine singular form of the proper name Alexandros (Ἀλέξανδρος), Alexander (2) articular masculine singular form of the noun chalkeus (χαλκεύς), the coppersmith (3) accusative neuter plural form of the adjective polus (πολύς), much (4) dative first person singular form of the possessive personal pronoun egō (ἐγώ), me (5) accusative neuter plural form of the adjective kakos (κακός), harm (6) third person singular aorist middle indicative form of the verb endeiknumi (ἐνδείκνυμι), did. The apostle Paul is employing the figure of asyndeton meaning he is not using a connective word between the previous requests he made of Timothy in Second Timothy 4:13 and his statement here in Second Timothy 4:14. This figure is emphasizing the solemn nature of this statement here in Second Timothy regarding Alexander the coppersmith who Paul asserts did him much harm. The figure is emphasizing the critical importance of this statement with regards to Alexander the coppersmith since it will protect Timothy from this individual. Consequently it would protect the church in the Roman province of Asia since Timothy was Paul s delegate to the Christian community in this area of the Roman Empire. The proper name Alexandros which means defender of man and was a common Hellenistic name among both Jews and Gentiles in the first century. This name appears 6 times in 5 verses of the New Testament. In Mark 15:21, Alexander is the son of Simon the Cyrene who helped Jesus carry His cross. In Acts 4:6, there is an Alexander mentioned who was of high priestly descent. There is also the Alexander mentioned in Acts 19:33 who was Jewish and unsuccessfully attempted 9 Comfort, P. (2005). Encountering the manuscripts: an introduction to New Testament paleography & textual criticism (pp ). Nashville, TN: Broadman & Holman William E. Wenstrom, Jr. Bible Ministries 10

12 to speak to the mob in the city of Ephesus. Paul mentions an Alexander in First Timothy 1:20 and asserts that he handed over this individual to Satan, which refers to church discipline. This indicates that this individual was a Christian since Paul would have no authority over a non-christian (cf. 1 Cor. 5:9-13). The Alexander mentioned in Mark 15:21 cannot be the same individual mentioned by Paul in First Timothy 1:20 and Second Timothy 4:14 since the Alexander he mentioned would have been an Ephesian Christian and the one in Mark is not. The Alexander mentioned in Acts 4:6 is not the Alexander of First Timothy 1:20 since the latter again was an Ephesian Christian pastor and the former was not. The Alexander of Acts 19:33 is not the same individual mentioned in First Timothy 1:20 although both were Ephesians. However the former was not a pastor, nor was he a Christian. The Alexander mentioned in Second Timothy 4:14 might be the same one mentioned in First Timothy 1:20 since both were disciplined by Paul. However, the former is identified as a well-known coppersmith and no such identification is given of this individual in First Timothy 1:20 who was a pastor in apostasy. So we can t be dogmatic that the Alexander mentioned in these two passages are one in the same. In Second Timothy 4:14, the proper name Alexandros is functioning as a nominative subject meaning that it is performing the action of the verb endeiknumi, did. The noun chalkeus means coppersmith, metal-worker since it pertains to an individual who makes objects from copper and its alloys or other metals. It speaks of a person who makes objects out of brass, bronze, copper or other metals. The articular construction of this word indicates that Alexander was a metalworker who Timothy was well aware of or was familiar with since he was wellknown in the city of Ephesus. The noun chalkeus is in the nominative case and functions as a nominative of simple apposition meaning that it stands in apposition to the proper name Alexandros and is identifying for Timothy which Alexander did him much harm. The name Alexander was a common name in the first century and thus by employing the noun chalkeus, metal-worker Paul is specifying for Timothy which Alexander did him much harm. The verb endeiknumi is composed of the preposition en, in and the verb deíknumi, to show, thus the world literally means, to demonstrate or manifest something by arguments or acts, to give outward proof of something that is inherent. The word means to present as a demonstration. 10 It was familiar to 10 Xenophon, Anabasis ; Plato, Laws 966B 2015 William E. Wenstrom, Jr. Bible Ministries 11

13 classical writers such as Homer, Sophocles, Plato and Euripides. It was used in a legal sense as confirmed by the papyri meaning to inform against someone. The verb endeiknumi appears 13 times in the Septuagint and 11 times in the New Testament. It is used with both God and men as its subject. In the Septuagint, the verb was used of showing respect to someone as demonstrated by their actions (Genesis 50:15, 17). It occurs in Exodus 9:16, which Paul quotes in Romans 9:17 and is used of God demonstrating His power through Pharaoh s stubbornness. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to direct attention to or cause something to become known, show, demonstrate (2) to display conduct that affects another, show. 11 Analytical Lexicon of the Greek New Testament lists the following meanings: (1) as giving outward proof show, demonstrate (HE 6.10); (2) as perpetrating something openly against someone do to (2T 4.14). 12 The verb appears in Romans 2:15 where it is used of the Gentiles demonstrating or manifesting that they possess inherently a moral code by their obedience to the principles that appear in written form in the Mosaic Law. In Romans 9:17, Paul used the verb endeiknumi of God causing Amenhotep II to ascend to power as the Pharaoh of Egypt in order to demonstrate or manifest His omnipotence through Pharaoh s disobedience to His commands to release the nation of Israel from their bondage in Egypt. The verb endeiknumi appears in Romans 9:22 where Paul uses the word to express the spiritual principle that God does demonstrate or manifest His wrath, i.e. His righteous indignation towards those in the nation of Israel who reject Jesus of Nazareth as Messiah. In 2 Corinthians 8:22, Paul uses the word again with respect to the Corinthians demonstrating the proof of their love through giving to the poor saints in Jerusalem. It is used in Ephesians 2:7 by Paul of God demonstrating the immeasurable riches of His grace through saving sinners. In 1 Timothy 1:16, the verb endeiknumi means to demonstrate and is used of the Lord Jesus Christ demonstrating His perfect patience through the life and conversion of Paul. In Titus 2:10, the verb endeiknumi is used of slaves in the Cretan Christian community showing or demonstrating complete trustworthiness by being submissive or obedient to their masters. In Titus 3:2, the verb is used of the Cretan believers demonstrating gentleness towards all men. The word endeiknumi occurs in Hebrews 6:10 of believer showing their love for the Lord by serving His body. In Hebrews 6:11, it is used of believers continuing to demonstrate this to the end. 11 Page Page William E. Wenstrom, Jr. Bible Ministries 12

14 The apostle Paul uses the word endeiknumi in Second Timothy 4:14 of Alexander the coppersmith doing something against him openly. The verb means to commit since it pertains carrying out a deliberate action. Therefore, the verb indicates that Alexander the metal-worker committed many evil actions against the apostle Paul. Walter Grundmann has compiled the following meanings for the adjective kakos from his research: (1) Mean, unserviceable, incapable, poor of its kind (Homer Odyssey 17, 246; Aeschylus Prom. 471) (20 Morally bad, wicked (Homer Odyssey 11, 384; Thucydides I, 86, 1) (3) Weak (Herodotus VII, 11; Plato Menex. 246e; Xenophon Mem. III, 3, 4) (4) Unhappy, bad, ruinous, evil (Aeschylus Pers. 346; Ag. 1203; Soph. Ai. 323; Homer Iliad 17, 701) (Theological Dictionary of the New Testament, volume 3, page 469). He goes on to make the following statement, The question of lack or incapacity, which in the most varied forms affects all spheres of life in terms of kakos, has always been particularly significant in relation to life and religion. It provokes a question of supreme significance, namely, that of the origin and purpose of evil, of the meaning of the world, of the plan and purpose of God. This is the problem of theodicy, and it involves the moral question of the overcoming of evil. 13 The adjective kakos among the Greeks described that which was evil. Liddell and Scott list a two-fold usages for this adjective: (1) Of people (a) Of appearance, ugly, birth, ill-born, mean (b) Of courage, craven, base (c) Bad of his kind (d) In moral sense, base, evil (e) wretched (2) Of things, evil, pernicious (page 863). The adjective kakos appears extensively in the Septuagint, occurring 374 times and is used predominately for the Hebrew term ra` and ra`ah (227 times). It appears 50 times in the Greek New Testament. The word is used to describe in the New Testament anything by way of thought, word and action that is produced by the old sin nature and is motivated by indoctrination from the cosmic system of Satan, thus it refers to any thought, word or action which is contrary to the perfect character and integrity of God. Vine's Expository Dictionary of Biblical Words makes the following comments regarding the adjective kakos, stands for whatever is evil in character, base, in distinction (wherever the distinction is observable) from poneros (see No. 2), which indicates what is evil in influence and effect, malignant. Kakos is the wider term and often covers the meaning of poneros. Kakos is antithetic to kalos, fair, advisable, good in character, and to agathos, beneficial, useful, good in act ; hence it denotes what is useless, incapable, bad; poneros is essentially antithetic to chrestos, kind, gracious, serviceable ; hence it denotes what is destructive, 13 Theological Dictionary of the New Testament, volume 3, pages William E. Wenstrom, Jr. Bible Ministries 13

15 injurious, evil. As evidence that poneros and kakos have much in common, though still not interchangeable, each is used of thoughts, cf. (Matt. 15:19) with (Mark 7:21); of speech, (Matt. 5:11) with (1 Pet. 3:10); of actions, (2 Tim. 4:18) with (1 Thess. 5:15); of man, (Matt. 18:32) with (24:48). The use of kakos may be broadly divided as follows: (a) of what is morally or ethically evil, whether of persons, e. g., (Matt. 21:41; 24:48; Phil. 3:2; Rev. 2:2), or qualities, emotions, passions, deeds, e. g., (Mark 7:21; John 18:23, 30; Rom. 1:30; 3:8; 7:19,21; 13:4; 14:20; 16:19; 1 Cor. 13:5; 2 Cor. 13:7; 1 Thess. 5:15; 1 Tim. 6:10; 2 Tim. 4:14; 1 Pet. 3:9,12); (b) of what is injurious, destructive, baneful, pernicious, e. g., (Luke 16:25; Acts 16:28; 28:5; Titus 1:12; Jas. 3:8; Rev. 16:2), where kakos and poneros come in that order, noisome and grievous. 14 In the Greek New Testament, the adjective kakos describes that which is done against the laws of God and in opposition to Him and independently of Him and can refer to both moral and immoral degeneracy. The word describes any thought, word or action performed by either the unbeliever or apostate believer. The adjective kakos can describe the person or his thoughts, words and actions which are a result of sin nature control and indoctrination from the cosmic system of Satan. The New Thayer s Greek-English Lexicon lists the following: (1) Universally of a bad nature; of such as it ought to be (2) Of a mode of thinking, feeling, acting; base wrong, wicked; of persons (3) Troublesome injurious, pernicious, destructive, baneful. 15 Louw and Nida list the following usages: (1) Pertaining to being bad, with the implication of harmful and damaging bad, evil, harmful, harshly. 16 (2) Pertaining to being harsh and difficult bad, harsh, difficult. 17 (3) Pertaining to having experienced harm harmed, harm, injured. 18 (4) Pertaining to being incorrect or inaccurate, with the possible implication of also being reprehensible incorrect, wrong. 19 The Analytical Greek Lexicon Revised: (1) Bad, of a bad quality or disposition, worthless, corrupt, depraved (2) Wicked, criminal, morally bad (3) Evil, wickedness, crime (4) Malediction (5) Mischievous, harmful, baneful (6) Evil, mischief, harm, injury (7) Afflictive (8) Evil, misery, affliction, suffering. 20 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the adjective: (1) 14 page page page William E. Wenstrom, Jr. Bible Ministries 14

16 pertaining to being socially or morally reprehensible, bad, evil (2) pertaining to being harmful or injurious, evil, injurious, dangerous, pernicious. 21 Analytical Lexicon of the Greek New Testament writes, Basically, denoting a lack of something bad, not as it ought to be (1) morally of persons characterized by godlessness evil, bad (2) as moral conduct, attitudes, plans of godless people evil, base, wicked (3) neuter as a substantive evil as being present in the world (4) of circumstances and conditions that come on a person harmful, evil, injurious (5) as characterized by reprehensible lack of accuracy wrong, incorrect. 22 The adjective kakos occurs 15 times in the book of Romans alone. In Romans 1:30 and 2:9, the noun kakos describes that which is done against the laws of God and in opposition to Him and independently of Him and can refers to both moral and immoral degeneracy. In Romans 3:8, the word describes actions that are done against the laws of God that reveal His will and thus refers to various acts of sin that constitute evil. In this passage, the apostle Paul relates that he and his fellow communicators of the gospel of Jesus Christ were accused by the Judaizers of teaching others to perpetrate evil acts. In Romans 7:19 and 21, the adjective kakos describes actions that are done against the laws of God that reveal His will and thus refers to various acts of sin that constitute evil. It describes the actions that flow from the sin nature. In Romans 12:17, the adjective kakos is used to describe anything by way of thought, word and action that is produced by the old sin nature and is motivated by indoctrination from the cosmic system of Satan. Therefore, it refers to any thought, word or action which is contrary to the perfect character and integrity of God. The adjective kakos describes that which is done against the laws of God and in opposition to Him. The first time kakos appears in Romans 12:17 it is used of the evil that might be contemplated by Paul s readers against their enemies whereas the second time it appears the word refers to the evil exercised towards Paul s readers by their enemies. In Romans 12:21, adjective kakos appears twice and in both instances, the word means the evil one and refers to Satan and not to the practice of sin by the enemies of the Roman believers. In Romans 13:3, the adjective kakos means evil and describes the conduct of the Christian which is in disobedience to the laws of the government and thus in disobedience to the will of the Father who established human government. In Romans 13:4, the adjective kakos means evil and describes the conduct of the Christian which is in disobedience to the will of the Father. In Romans 14:20, the adjective kakos means evil and describes the conduct of the strong Christian who abuses his freedom in Christ Christian with respect to the dietary regulations in the ceremonial aspect of the Mosaic Law by eating unclean food in the presence of the weak. In Romans 16:19, the adjective kakos means 21 Page Page William E. Wenstrom, Jr. Bible Ministries 15

17 evil and describes teaching which is in disobedience to the will of the Father and not accordance with the Father s will. In First Timothy 6:10, the adjective kakos is in the plural and means evil actions. The word is used to describe any action that appeals to and is produced by the old sin nature and is motivated by indoctrination from the cosmic system of Satan. Thus it refers to any thought, word or action which is contrary to the perfect character and integrity of God and in disobedience to the will of the Father. Therefore, Paul is teaching that the love of money is the cause all types of actions that appealed to and are produced by the sin nature and motivated by indoctrination from the cosmic system of Satan. These actions are in disobedience to the will of the Father. The love of money appeals to the sin nature and originates from indoctrination from Satan s cosmic system. This conduct is evil since it is conduct that is in disobedience to the command to love your God with your entire being and strength. Kakos describes these actions that are the product of avarice as evil in the sense that constitutes living independently of God s will. In Titus 1:12, the adjective kakos means evil and is modifying the noun thērion which means beasts. This adjective ascribes the attributive of evil to the Cretan people. It describes the character of the Cretan people as being enslaved to the old sin nature and being indoctrinated from the cosmic system of Satan. It refers to the character of the Cretans as contrary to the perfect character and integrity of God. It describes them as living in perpetually disobedience to the will of the Father. In Second Timothy 4:14, the adjective kakos is in the plural and means evil actions. The word is used to describe an action that is produced by the old sin nature and is motivated by indoctrination from the cosmic system of Satan. Thus it refers to actions which is contrary to the perfect character and integrity of God and in disobedience to the will of the Father. This adjective kakos is modified by the adjective polus, which means many since it pertains to something which is a large number or quantity. Thus, this word speaks of a large number of evil actions Alexander the metal-worker committed against the apostle Paul. The adjective kakos is functioning as an accusative direct object meaning it is receiving the action of the verb endeiknumi indicating that many evil actions received the action of being committed by Alexander the metal-worker against the apostle Paul. The personal pronoun egō mean me referring of course to the apostle Paul. The word is in the dative case and functions as a dative of disadvantage or opposition indicating that the many evil actions committed by Alexander the metal-worker were against Paul William E. Wenstrom, Jr. Bible Ministries 16

18 The aorist tense of this verb endeiknumi is a consummative or culminative aorist which is used to stress the cessation of an act or state. Here it emphasizes the cession of the many evil actions Alexander the metal-worker committed against Paul. The middle voice of the verb endeiknumi is an indirect middle meaning that the subject acts for himself or herself or in their own interests. Therefore, this indirect middle indicates that for his own benefit or in his own interests Alexander the metal-worker committed many evil actions against Paul. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement. The Lord Will Repay Alexander the Coppersmith 2 Timothy 4:14 Alexander the coppersmith* did me much harm; the Lord will repay him according to his deeds. (NASB95) The Lord will repay him according to his deeds is composed of the following: (1) third person singular future active indicative form of the verb apodidōmi (ἀποδίδωμι), will repay (2) dative third person masculine singular form of the intensive personal pronoun autos (αὐτός), him (3) articular nominative masculine singular form of the noun kurios (κύριος), the Lord (4) preposition kata (κατά), according to (5) articular accusative neuter plural form of the noun ergon (ἒργον), deeds (6) genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), his. Once again, the apostle Paul is employing the figure of asyndeton in order to emphasize with Timothy that Alexander the metal-worker will be held accountable by the Lord Jesus Christ for the many evil actions he committed against Paul. The noun kurios is a reference to the Lord Jesus Christ since He was this word s referent the last time it was used in Second Timothy 4:8 which asserts that Paul would be rewarded by the Lord Jesus Christ for his faithful service at the Bema Seat. Second Corinthians 5:10 teaches that Jesus Christ will conduct the Bema Seat evaluation of the church. Furthermore, John 5:22-29 and Philippians 2:5-11 make clear that Jesus Christ will be conducted all the judgments in history, which would include not only the Bema Seat evaluation of the church but also each and every unregenerate person in history at the Great White Throne Judgment (Rev. 20:11-15). If Alexander the metal-worker was a non-believer, he would face Jesus Christ at the Great White Throne Judgment. Therefore, the noun kurios in Second Timothy 4:14 is a reference to the Lord Jesus Christ. The noun kurios indicates the following about Jesus Christ: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine 2015 William E. Wenstrom, Jr. Bible Ministries 17

19 government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. In His deity, Jesus Christ is Lord (See Luke 20:42). However in His human nature He received this title as a result of His obedience to the Father s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5-11). The noun kurios emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The articular construction of kurios is used as a function marker meaning it is marking this word as the nominative subject of the verb apodidomi, will repay indicating that the Lord Jesus Christ will perform the action of repaying Alexander the metal-worker for the many evil actions he committed against Paul. In Second Timothy 4:14, the verb apodidōmi pertains to the idea of paying back something that is owed and thus means to repay. It speaks of recompensing someone whether in a positive or negative sense depending upon what the individual deserves. Here it is indicating that the Lord Jesus Christ will repay Alexander the metal-worker for the many evil actions he committed against Paul in the sense that the Lord will give this man what he deserves as a result of his treatment of Paul. The future tense of the verb apodidōmi is a predictive future indicating that something will take place or come to pass. It summarizes the action that it will take place. Therefore, the predictive future of apodidōmi indicates the certainty that in the future the Lord Jesus Christ will repay Alexander the metal-worker for the many evil actions he committed against Paul. It emphasizes that it will come to pass or it will happen in the future that the Lord Jesus Christ will repay Alexander the metal-worker for the many evil actions he committed against Paul. The active voice of this verb indicating that the subject performs the action of the verb. Therefore, the active voice indicates that the Lord Jesus Christ as the subject will perform the action of repaying Alexander the metal-worker for the many evil actions he committed against Paul. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement William E. Wenstrom, Jr. Bible Ministries 18

20 The intensive personal pronoun autos means him referring to Alexander the metal-worker who committed many evil actions against the apostle Paul. The word is functioning as a dative of disadvantage meaning that it will be to detriment of Alexander that the Lord Jesus Christ repay him for the many evil actions he committed against Paul. The noun ergon means actions and refers to the many evil actions that Alexander the metal-worker committed against the apostle Paul. The articular construction of this noun is employed with the genitive third person masculine singular form of the intensive personal pronoun autos, his to denote possession indicating that these actions belong to Alexander the metal-worker. The noun ergon is also the object of the preposition kata, which functions as a marker of cause. Therefore, this prepositional phrase indicates that the Lord Jesus Christ will repay Alexander the metal-worker because of his actions. Translation of Second Timothy 4:14 Second Timothy 4:14 In his own selfish interests, Alexander the metalworker committed many evil actions against me. To his detriment, the Lord will repay because of his actions. (Author s translation) Exposition of Second Timothy 4:14 The apostle Paul issues two very solemn statements regarding a certain Alexander the metal-worker or coppersmith. The Alexander mentioned in Second Timothy 4:14 might be the same one mentioned in First Timothy 1:20. However, the former is identified as a well-known coppersmith and no such identification is given of the individual in First Timothy 1:20 who was a pastor in apostasy who Paul disciplined for his ungodly behavior. There is no indication in Second Timothy 4:14-15 that Alexander the metal-worker was a Christian. However, the Alexander mentioned in First Timothy was indeed a Christian as indicated by the fact that Paul administered church discipline to this man. He would have no authority over a non-christian but only a Christian according to his teaching in First Corinthians 5:9-13. The Alexander mentioned in Second Timothy 4:14-15 was more than likely a non-christian whose business was adversely affected by Paul s teaching against idols which would have cost this man a lot of money since he was in the business of making idols. Thus, he attacked Paul. The name Alexander was a common name in the first century and thus by employing the noun chalkeus, metal-worker Paul is specifying for Timothy which Alexander did him much harm William E. Wenstrom, Jr. Bible Ministries 19