The apostle, when writing to the Philippians, PHIL. i. 23...6., was "in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better:" nevertheless, as it was more needful for them that he should abide in the flesh, so "having this confidence," he says, "I know that I shall abide and continue with you all for your furtherance and joy of faith: that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again." And we have seen, where Paul is recorded for the fourth time at Philippi, that he did shortly come unto them, as he trusted in the Lord he should be enabled to do. ii. 24.

If such was the tone of his feelings and expectations in the epistle written during his first imprisonment, which then indeed was drawing to its close; we shall find a different state of things with a different style of language in the epistle now before us.

It is very true, that he there exhorts Timothy, iv. 9...21. "Do thy diligence to come shortly to me,' and again, "to come before winter:" an exhortation which implies his hope at least that it might be accomplished. Nor would he so earnestly request Timothy to bring with him, iv. 13., "the books, especially the parchments;" but in the expectation that he might be spared, whatever they were, to reap some advantage from having them in his possession. And when his remembrance of the tears shed by Timothy at their last meeting inspires the apostle with a longing to see him once more, that he might be filled with joy, i. 4., a wish like this would hardly have been declared by him, unless with some likelihood of hope that it might be realised.

And yet, if on the one hand, in writing thus, the apostle appears to anticipate his longer continuance on

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earth; the leading scope of the epistle agrees well with his apprehension of that different issue of things, for which it is calculated to provide. Thus, in his anxiety for Timothy's early coming "before winter," and in the desire that Mark should be brought with him, iv. 11., we may see the foresight of the apostle exercised that they should receive his last instructions and assist him in the ministry during the few months that he might yet have to live.

The very particularity also with which he states the circumstances of several persons as connected with him in the care of all the churches, taken along with the matters of solemn charge and personal instruction to Timothy himself, altogether leave a presentiment upon the mind, that the apostle, if not addressing his last farewell to one so dearly beloved, was at all events providing against the occurrence of his own martyrdom; if it should take place before Timothy, situated as he was, could arrive in Rome, and find him there yet alive.

If ever of one holy man upon earth on the eve of his departure from it, we may believe that a clear assurance of heaven was vouchsafed to him, we may without scruple so believe of St. Paul; who had already in beatific vision enjoyed a foretaste of what was to come. And after so many trying scenes of faith, charity, and patient endurance divinely exercised in the service of his Great Master for the salvation of souls, what is it that we read when the close of such a life draws nigh? Solemn declarations like these of his own sure and certain hope of future blessedness; as his last bequest of consolation and joy to all those who after his bright example of patience and faith, however otherwise inferior, yet do seek to inherit the promises.

2 TIM. iv. 6. I am now ready to be offered, and the time of my departure is at hand.

7. I have fought a good fight, I have finished my course, I have kept the faith :

8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but to all them also that love his appearing.

16. At my first answer (i. e. defence) no man stood with me, but all men forsook me:

that is, all who by their countenance or testimony could have served him at such a time; perhaps, some like those at an earlier day (PHIL. iv. 22.) that were "of Cæsar's household."

I pray God that it may not be laid to their charge.

17. Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

In that day of atrocious tyranny under Nero, we cannot wonder at the apostle's being forsaken by false or timid friends on the first hearing of his cause: nor can we doubt that on his second defence that spirit of malignity which sought his life, at length gained its object.

What briefly remains, shall be told in the authentic language of Clemens Romanus (Epistle to the Corinthians, s. 5.), who relates, that he suffered as a martyr at Rome under the governors (Nero and his minister Helius). From Eusebius (Eccl. History, B. ii. ch. xxv.) we farther learn, that whereas the apostle Peter was crucified, the apostle of the Gentiles (as being a Roman citizen) was beheaded. In the same season of persecution, apparently, both those blessed saints were crowned with martyrdom, and both entered into the joy of their Lord.

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NOTES,

CRITICAL AND GRAMMATICAL.

ACTs viii. 2. p. 2. "good and pious men❞— on this being the preferable rendering, and why it is so, vide Note below, A. xi. 20.

A. ix. 20. p. 4. The true reading here is not XpioTÒV, which our Version expresses thus..." preached Christ that he is the Son of God"...but 'Incov, the Lectio indubie genuina of Griesbach. The doctrine, which Paul preached, was this: Jesus of Nazareth is the Son of God, the promised Messiah. See xviii. 5.

Ἕλληνες,

A. xi. 20. p. 9. On "Eaλnves, GREEKS, and 'Exληνισταὶ, GRECIANS.

The false reading here, 'Exaquoràs, Grecians, or foreign Jews who did not speak Hebrew, (though it might be curious to trace by what erroneous notion that change could ever find its way into the text,) must be discarded at once, and the Lectio indubie genuina of Griesbach, "Eλanvas, Greeks, be admitted in its stead, with the signification of Gentile proselytes.