I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:

“...I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works. He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us ever be turned aside!”

“"I charge thee therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead." He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, "I give thee charge in the sight of God, Who quickeneth all things" (1 Tim. vi. 13): but here he sets before him what is more dreadful, "Who shall judge the quick and the dead," that is, Who shall call them to account "at His appearing and His kingdom." When shall He judge? at His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, "I call to witness His coming, and His kingdom." He calls Him to witness, showing that he had reminded Him of that appearing.”

“After giving comfort and encouragement for everyone, he brings up great things at the close of his writing. Now reasonably he brings up such great things, because he was destressed about what he was going to say to the disciple about his own death. So the Scriptures say, from which he said, that "From childhood you have known the Scriptures. (2 Tim 3:15)"”

“Having set forth beforehand the dangers of the last times, and Timothy's fitness for resisting them, here he shows how he should resist. And first the admonition is set forth; second its necessity, at the words for there will be a time. Again, first his solemn charge is set forth; second the admonition, at the words preach the word. In the solemn charge two things are to be considered, namely before whom he makes the charge, and by whom. Now he makes the charge before two, namely before him who is our beatitude, and before him who leads us into beatitude. Now our beatitude is God. Ps. 32:12: blessed is the nation whose God is the Lord. And therefore he says I testify before God, that is, I call God to witness that I am making this admonition. For this witness is not deceived. 2 Cor. 1:23: but I call God to witness upon my soul. And Christ, whose part it is to lead into beatitude. Rom. 5:2: through whom also we have access by faith into this grace. Or otherwise he does indeed lead in, because he himself is to judge the living and the dead. And then he calls living those who will be found alive at his coming, who indeed will die, but because they will rise again in a short time, they are called living. 1 Thess. 4:14: we who are alive, who remain unto the coming of the Lord, shall not go before those who are asleep. Or he calls living the good, namely those who live the life of grace, and dead, the wicked. 1 John 3:14: he who does not love abides in death. And these too he judges. Acts 10:10: he it is who was appointed by God judge of the living and the dead. But since Christ is God, how does he here use this conjunction, before God and Christ? I answer: it can be said that it is said before God, namely the Father, and Christ, that is, the Son. For the Father is the fount of divinity. Then when he says and by the coming, etc., he makes the charge by two things desirable to the saints: the first is the coming of Christ. Luke 12:36: like men waiting for their lord, when he shall return from the wedding. Apoc., the last chapter: come, Lord Jesus. The second is his kingdom. Matt. 6:10: thy kingdom come. He reigns indeed according to a general power over every creature. Matt., the last chapter: all power is given to me in heaven and on earth. But specially and spiritually he reigns in the saints, in the present through grace, and in the future through glory. Which saints are not of this world. John 18:36: my kingdom is not of this world. But this kingdom is begun here, and will be consummated in the future, when all kingdoms will be subjected to him, both willing and unwilling. Ps. 109:1: until I make thy enemies, et cetera. Next, when he says preach the word, the admonition is set forth, namely that he be urgent in teaching, which is twofold. One toward all, which he sets forth first; the other toward some, and this he sets forth second, at the words reprove. Again, first he admonishes him to carry out the general teaching; second he teaches the manner of carrying it out. He says therefore preach the word, namely of the Gospel. Mark, the last chapter: going into the whole world, preach the Gospel to every creature. In preaching there are two things, namely the declaration of truth, and instruction unto morals. And the preacher ought to do these two things. Luke, the last chapter: beginning at Moses, and all the prophets, he interpreted to them in all the Scriptures, et cetera. The manner is insistence and continuation, whence he says be urgent in season, out of season. 2 Cor. 11:28: my daily insistence, et cetera. But he says out of season. On the contrary, Ecclus. 20:22: a parable shall be rejected from the mouth of a fool; for he does not speak it in its proper time. Again, Prov. 15:23: a word in season is best. It must be said that the preacher, according to the truth, ought always to preach in season, but according to the false estimation of the hearers, he ought to preach out of season, because the preacher of truth is always in season for the good, and always out of season for the wicked. John 8:47: he who is of God hears the words of God; therefore you do not hear, because you are not of God. Ecclus. 6:21: how exceedingly harsh is wisdom to unlearned men. For if a man wished to keep this fitting time, so as to speak only to those who wish to hear, he would profit only the just; but it is fitting that sometimes he also preach to the wicked, that they may be converted. And for this out of season is added. Is. 58:1: cry, cease not, et cetera. Next, when he says reprove, the teaching in particular is set forth, which he sets forth first; second the manner, at the words with all patience. Now in instructing someone, he can instruct him specially, either concerning things pertaining to faith; for instance, that he teach the truth, and remove error; and as to this first he says reprove, namely errors. Titus 2:15: reprove with all authority. Or concerning things pertaining to good morals, and to this he must sometimes bring in one who is good and a superior, and then he ought to admonish gently and kindly; whence he says entreat. 1 Tim. 5:1: rebuke not an elder, but entreat him as a father. Gal. 6:1: you who are spiritual, instruct such a one in the spirit of gentleness, and especially if he does not sin out of malice. But if he is instructing or dealing with one who is evil, he ought to rebuke him; therefore he says rebuke. Titus 1:13: for which cause rebuke them sharply, that they may be sound in the faith. Job 5:17: reject not the rebuke of the Lord. But what is the manner? With all patience, lest you appear angry, and instruct out of anger, but calmly. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:14: they shall be well-patient, that they may announce. And teaching, namely concerning those things which pertain to faith, and in those things which pertain to morals. Jer. 3:15: they shall feed you with knowledge and doctrine. Then when he says for there will be, he shows the necessity of the aforesaid admonition. Now there is a threefold necessity of the aforesaid: and the first on the part of the hearers; the second on the part of Timothy, at the words but you; the third on the part of the apostle, at the words for I already. Concerning the first he does two things, for first he sets forth the necessity; second he explains his statement, at the words and from the truth. The first necessity is the perversity of the hearers in hearing, in that they are unwilling to hear useful things, but curious things. He says therefore, as to the first: be urgent, while they are unwilling to hear sound doctrine, for there will be a time when sound doctrine, etc., when there will be evil teachers. Acts 20:29: I know that ravenous wolves will enter among you after my departure. Whence he says they will not endure, that is, your teaching, namely Christ's, will be hateful to them. Prov. 8:8: all my words are just, there is in them nothing crooked, nor perverse. The other perversity is that they wish disorderedly to hear curious and harmful things. Prov. 1:22: how long, little ones, will you love childishness, and fools desire those things that are harmful to them, and the imprudent hate knowledge? Therefore he says but according to their own desires they will heap up, that is, they will multiply, et cetera. Against whom it is said, James 3:1: be not many masters, my brethren, knowing that you receive a greater judgment. And it is a heaping up when the unworthy and insufficient are multiplied, and it is more a heaping up if four unworthy ones arise, than if a hundred good ones; because, as is had in Wisdom 6:26, a multitude of the wise is the health of the world. Is. 30:10: speak to us pleasing things. And this is according to their own desires, because one wishes to hear one thing, another another, and thus they seek diverse masters. And he says teachers, itching in the ears, namely the hearers. One is said to have an itching in the feet, who does not wish to rest. But in the ears, he who always wishes to hear new things, unheard-of things, and curious things, and sometimes harmful things. Acts 17:21, the Athenians occupied themselves with nothing else, except either to learn, or to hear something new. And therefore heretical doctrine is multiplied. Prov. 9:17: stolen waters are sweeter, and hidden bread more pleasant, et cetera. Next, when he says and from the truth, he explains the statement: and first he restates what he had said, that they do not endure sound doctrine, when he says they will turn away their hearing from the truth. Doctrine is sound when it does not have falsity mixed in, therefore they do not endure sound doctrine, since they are unwilling to hear the truth. Hosea 4:1: there is no truth, and there is no mercy, and there is no knowledge of God in the land. John 8:45: if I tell you the truth, why do you not believe me? Second, what he had said, they will heap up, etc., he explains when he says but they will be turned unto fables. A fable is composed of marvels in which truth is lacking. And such things men having an itching in the ears wish to hear. 1 Tim. 4:7: avoid foolish and empty fables. Then when he says but you, the necessity on the part of Timothy is set forth, to whom the office had been committed; and therefore it was necessary that he preach. And first he admonishes him to solicitude; second he leads him to labor; third he moderates the labor. He says therefore but you, watch. As if to say: these act thus, but you, et cetera. Matt. 24:42: watch, because you know not what hour your lord will come. Luke 2:8: and there were shepherds in the same region watching, and keeping the night watches over their flock. Rom. 12:8: he who is in charge, with solicitude. But because solicitude without labor is empty, therefore first he leads him to labor universally; second he determines in what he must labor; third the necessity of laboring. He says therefore: watch, but in such a way that you do something; and therefore labor. Wisdom 3:20: the fruit of good labors is glorious. And this in all things, that is, in every kind of man. Is. 32:15: blessed are you who sow upon all waters. Mark, the last chapter: preach the Gospel to every creature. Whence next he determines in what he must labor, saying do the work of an Evangelist, that is, evangelize. For this is a noble work; because for this Christ was sent. Luke 4:43: to other cities I must preach the gospel, because for this I was sent. Is. 41:27: the first shall say to Sion: behold, I am here, and I will give an evangelist to Jerusalem. Now sometimes an Evangelist is said to be one who wrote a Gospel, and thus there are four; sometimes one who preaches it, and thus it is said here and in Eph. 4:11. Now the necessity of this labor is, because it is your ministry, committed to you. And therefore fulfill it, namely by preaching. Col. 4:17: say to Archippus: see to the ministry which you have received in the Lord, that you fulfill it. Now he fulfills the office of an Evangelist, who preaches by word, and fulfills by deed. Acts 1:1: Jesus began to do and to teach. Next he leads him to moderation, saying be sober, either with regard to bodily sobriety, which befits a preacher. For drunkenness is an enemy of wisdom. Eccle. 2:3: I thought to withdraw my flesh from wine. Or rather sobriety is put here for discretion. Acts 26:25: I speak words of sobriety, and of truth. 1 Peter 5:8: be sober, et cetera.”

“Observe, I. How awfully this charge is introduced (Ti2 4:1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, Co1 9:16. To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Act 10:42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaniea signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world. II. What is the matter of the charge, Ti2 4:2-5. He is charged, 1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, Co2 2:17. 2. To urge what he preached, and to press it with all earnestness upon his hearers: "Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand," Ecc 11:6. We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season. 3. He must tell people of their faults: "Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure." 4. He must direct, encourage, and quicken those who began well. "Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine." (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns. 5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge." 6. He must count upon afflictions, and endure them, make the best of them. Kakopathēson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships." 7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work. 8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work. III. The reasons to enforce the charge. 1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted (Ti2 4:3, Ti2 4:4): "For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, Th2 2:11, Th2 2:12. Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables. 2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, Ti2 4:6. And, (1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work. (2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation." (3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Act 20:23. He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ēdē spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe, [1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another. [2.] With what pleasure he looks back upon the life he had lived (Ti2 4:7): I have fought a good fight, I have finished my course, etc. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. "I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom 8:37. Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, "I have fought, etc. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Act 20:24. [3.] With what pleasure he looks forward to the life he was to live hereafter (Ti2 4:8): Henceforth there is laid up for me a crown of righteousness, etc. He had lost for Christ, but he was sure he should not lose by him, Phi 3:8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and will be our crown. God will give it as a righteous Judge, who will let none love by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb 9:26); they love to think of it; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the appearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb 9:28. We learn hence, First, The Lord is the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them; they have it not at present, for here they are but heirs; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for his appearing. Surely I come quickly. Amen, even so come, Lord Jesus.”

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

“I charge thee (literally, testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. — By his coming. [1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. (Witham)”