2 Timothy 4:18

ἔργου πονηροῦ : The form of the clause may be modelled on the petition in the Lord's Prayer, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ; but the addition of ἔργου proves that the deliverance spoken of is not from an external Evil Personality, but from a possible evil deed of the apostle's own doing. The expression has always a subjective reference. See reff. This exegesis is in harmony with the view taken above of “the mouth of the lion”. Failure to be receptive of the strengthening grace of the Lord would have been, in St. Paul's judgment, an “evil deed,” though others might easily find excuses for it. Chrys. takes a similar view of ἔργου πονηροῦ, but gives it a wider application: “He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation”. This view is also supported by what follows, σώσει, κ. τ. λ. At one moment the apostle sees the crown of righteousness just within his grasp, at another, while no less confident, he acknowledges that he could not yet be said “to have apprehended”.

σώσει εἰς : shall bring me safely to, salvum faciet (Vulg.). “Dominus est et Liberator, 1 Thessalonians 1:10, et Salvator, Philippians 3:20 ” (Bengel).

βασιλείαν … ἐπουράνιον : That the Father's kingdom is also the Son's is Pauline doctrine. ἐπουράνιος became a necessary addition to βασιλεία as it became increasingly evident that the kingdom of heaven which we see is very different from the kingdom of heaven to be consummated hereafter. It is difficult not to see a connexion between this passage and the doxology appended in primitive times to the Lord's Prayer, ὄτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.

ᾦ ἡ δόξα : The doxology, unmistakably addressed to Christ, need only cause a difficulty to those who maintain that “God blessed for ever” in Romans 9:5 cannot refer to Christ, because St. Paul was an Arian. Yet Romans 16:27; 1 Peter 4:11, not to mention 2 Peter 3:18; Revelation 1:6; Revelation 5:13, are other examples of doxologies to the Son.