2 Timothy 4:9–22

It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God." (1 Tim. iii. 15.) But he was withholden by a strong necessity. He was no longer matter of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, "Hasten to come to me before the winter."

That is, for relaxation and luxery.

I urged you to come to me quickly.

For what reason does Paul call Timothy to himself to whom the Church of Ephesus had been entrusted? Since Paul being in prison, he was not able to leave. Therefore, he wishes Timothy to come to him, both because he is alone, and because he had given him certain instructions.

come to me quickly. Paul did not say: Meanwhile, while I am still alive: for he did not want to sadden Timothy.

Why does the apostle call Timothy to himself, when he had been entrusted with the Church in Ephesus and an entire people? Because he was in bonds, having been imprisoned by Nero, and could not come to him himself; therefore he calls him to Rome, wishing, perhaps, to pass on many things to him before his death.

He asks for a visit: first, he summons Timothy; second, he describes his condition, at "Alexander"; third, he concludes the epistolary greeting, at "Eubulus and Pudens salute you." In regard to the first he does three things: first, he asks him to come; second, he suggests a companion, at "take Mark"; third, he tells him what to bring, at "the cloak that I left." In regard to the first he does two things: first, he summons him; second, he tells why he should come, at "for Demas."

He says, therefore: because I shall be leaving the world soon, "make haste to come to me quickly," so that we may console each other and that I may help you in preaching the Gospel, for which I am anxious even in my chains: "a brother that is helped by a brother is like a strong city" (Prov 18:19).

Of the churches of Galatia, Crescens.

As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: "Demas hath forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: "Luke, the beloved physician, greets you." But surely if Luke, who always preached in company with Paul, and is called by him "the beloved," and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learned nothing different from him (Paul), as has been pointed out from his words, how can these men, who were never attached to Paul, boast that they have learned hidden and unspeakable mysteries?

"For Demas hath forsaken me, having loved this present world." He does not say, "That I may see thee before I depart this life," which would have grieved him, but "because I am alone," he says, "and have no one to help or support me." "For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica"; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, "having loved this present world." At the same time he wishes to draw his disciple to him. "Crescens to Galatia, Titus to Dalmatia." These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete.

He does not find fault with them; for they were sent for preaching.

For Demas has forsaken me, having loved this present age, and has gone to Thessalonica; Crescens to Galatia; Titus to Dalmatia. Only Luke is with me. Take Mark and bring him with you, for he is useful to me for ministry.

having loved this present age. Having become safe and secure, as he thought. For Demas preferred to indulge in luxury at home rather than suffer hardships with me. But Paul does not want to slander this man, rather to support us so that we do not become weak.

Crescens to Galatia. They had left of their own accord, therefore he does not say, "The rest." Moreover, Titus was among the distinguished to whom the bishopric of Crete had been entrusted.

Only Luke is with me. This Luke is the one who wrote the Gospel and the Acts of the Apostles. And since he was eager to learn, holy and committed, he was never separated from Paul.

Take Mark and bring him with you, for he is useful to me. Paul said, "Not for my comfort, but for the ministry of the Gospel." Indeed, Paul also called Timothy for this reason, so that after his death the brothers might be comforted.

for ministry. Of the Gospel, Paul says.

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.

He calls "Galatia" what we now call Gaul; for so all of the older peoples called this place, as anyone can recognize from many sources, especially from the Jewish history written by Josephus. For those people who are now called Galatians are so designated in the old narratives that trace their movement from those regions to various places.

He does not say: I wish to see you before I die, so as not to grieve him; but rather — since I have no one who would help me in preaching the gospel, hasten to come. What does "having loved the present age" mean? That is, having loved ease, a safe and quiet life, he preferred to enjoy himself at home rather than suffer hardships with me. He reproaches Demas alone, though he wished not so much to reproach him as to put us to shame, so that we would not lose heart in dangers; at the same time, he also wanted to bind Timothy even more closely to himself.

These he does not reproach; for Titus was one of the most remarkable men, so that Crete was entrusted to him. So then, these two men departed not because they loved the present age, but on business, and perhaps preaching, or some other necessity.

The reason he summons him is because he has been deprived of all human companionship: first, he was abandoned by one of them because of his guilt; second, because he had sent others to preach.

He says, therefore, "for Demas has left me," i.e., he preferred the love of this world to loving me: "if a man loves this world, the love of the Father is not in him" (1 John 2:15). Crescens, one of his disciples, is gone into Galatia, sent by the Apostle. Titus was also sent by him into Dalmatia, where he later became bishop: "can you send lightnings and will they go?" (Job 38:35).

"Only Luke is with me." For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude. "Take Mark, and bring him with thee, for he is profitable to me for the ministry." It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach.

He was constantly at his side, wrote the Gospel and the Acts of the Apostles. The apostle speaks of him in another epistle: "the brother, whose praise is in the gospel throughout all the churches" (2 Cor. 8:18).

He demands him not for his own comfort, but for the service of the Gospel. For even in chains he did not cease to preach. Consequently, he was also summoning Timothy not for himself, but for the sake of the preaching of the Gospel, so that no disturbance would arise among the believers on the occasion of his death; when many of his disciples would be present at this, they would restrain the disturbance and comfort those who would not easily bear his passing. For among the believers in Rome, there were probably also men worthy of great respect.

"Only Luke is with me." He retained him for preaching the Gospel, in which he was most gracious: "whose praise is in the Gospel through all the churches" (2 Cor 8:18).

Then when he says, "take Mark and bring him with you," he assigns him a companion. This Mark was also called John and was a cousin of Barnabas. In Acts it is recorded that Barnabas would have taken with him John also that was surnamed Mark (Acts 15:37); but Paul vetoed it. As a result they quarreled and departed one from the other: "Mark the cousin germane of Barnabas" (Col 4:10).

The reason is this: "for he is profitable to me for the ministry."

I have sent Tychicus to Ephesus. Bring the cloak that I left with Carpus at Troas, and the books, especially the parchments.

I have sent Tychicus. See the unity through all things.

Bring the cloak that I left. Here Paul mentions a certain garment. However, he seeks to ensure that he is not a burden to anyone in need. For this is of the greatest concern to him everywhere.

— [CHRYSOSTOM] In another way. Here the type of clothing is mentioned. Some indeed want it to signify a case in which little books were kept. But what necessity was there for the little books themselves, for one who was soon to depart to God? Certainly, then it was especially necessary to entrust them to the faithful, and for them to have those as their own teaching. Indeed, he was seeking a case so that he would not need to receive it from others. [end of the excerpt by Chrysostom] —

— [THEODORET] especially the parchments. The term "parchments," more commonly known in Roman usage as "scrolls" [εἶλητα], was used moderately according to the custom in Rome, from which Paul was indeed writing the Epistle. For the ancient Scriptures were contained in scrolls, just as the Jews still mostly possess them up to the present day. [end of the excerpt by Theodoret] —

He referred to books [βιβλία] in a general sense, so that Paul might also have books in another form or format.

especially the parchments. Perhaps, however, these contained certain more useful things within themselves. Nevertheless, those worthy of laughter are those who think that the Apostle here meant a cloak rather than a type of booklet, who did not pay attention to the sequence of letters. For it would have been needless to say: "And books," even if that had been a type of booklet, since it could have been indicated together with others.

Thus, I remained alone, and your presence is necessary.

The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such.

"The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments." The word here translated "cloak" may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching.

The money-bag had the books and the paper. He teaches us as if its our last breath, that if we are in prison, the divine oracles not must not be neglected. He speaks of the Jewish propitiation of the law.

Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel -a garment specially sacred to Osiris.

As, e.g., it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer, would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king's furnace praying in their trousers and turbans.

The view that this paenula is some other kind of book, rather than just a garment, is ridiculous.

Paul makes a distinction here between the parchment volumina, which are in the form of scrolls, and the regular libros, which are in book or codex form.

Here the apostle speaks of the cloak; he asks for it so as not to have need to take from others. For everywhere he takes great care not to be in need of others. Some, however, think that this is a case, a container in which the books were kept. Why did he need books when he was preparing to depart to God? So that he might pass them on to the faithful, that they might have them in his stead.

Probably, they contained within themselves something more valuable.

Then when he says, "the cloak that I left at Troas with Carpus," he tells him what to carry. Carpus is a saint.

According to Jerome, the cloak, or penula, was a volume of the law which he kept on a scroll. Or a penula was an article of clothing; but according to Chrysostom, it was a common article of clothing. And because the Apostle lived as a poor man in Rome, he wanted his clothes brought to him. Haymo says that it was a special garment worn by the nobility; hence in Acts Paul declared that he was a Roman citizen, for Paul's father served the Romans at Tarsus of Cilicia (Acts 22:27). As a result he became a Roman citizen, and the penula was an article of clothing worn by the consul. Perhaps his father was a consul. Or a penula is a handbag for carrying books. This seems to be correct, because he continues, "bring the books."

But why did the Apostle need books, if he was filled with the Holy Spirit, and if his dissolution was at hand? I answer that he needed them for two reasons: first, for the consolation they would bring: "we had for our comfort the holy books that are in our hands" (1 Macc 12:9). For in books we find a remedy against tribulations. Or he says this lest they be lost and not available to the faithful. Again, the closer death came, the more he occupied himself with the study of the Scriptures. The same was true of Ambrose, who did not stop writing until his last sickness, so that as he was writing the words of Psalm 47: "great is the Lord and exceedingly to be praised" (Ps 47:2), he passed away.

"Especially the parchments": these were blank sheets or charts on which he wrote his epistles or his sermons.

"Alexander the coppersmith did me much evil; the Lord reward him according to his works." Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. "He did me much evil," he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: "What persecutions I endured, but out of them all the Lord delivered me." (2 Tim iii. 11.) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it. "Of whom be thou ware also; for he hath greatly withstood our words." That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation.

Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our words.

Paul also showed Timothy to endure bravely the troubles from common people. For it is painful to be wronged, especially by common people.

the Lord will repay him. Not because Paul was pleased with the punishment, but because for the sake of the weaker among the believers, those who were excessively opposing had to suffer badly, so that they would not despise the weakness of the preaching.

according to his deeds. Or that it is a prophecy of things to come, not a curse.

Beware of him yourself. Paul did not say, Punish, punish (for it was also permitted for Timothy to do this through the spirit), but, Beware. Do you see that he does not allow punishment? But the "Beware" is like a warning.

opposed our words. That is, to those of the preaching.

The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.

The Apostle recalls this temptation not in order to reproach that man, but to persuade his disciple to courageously endure temptations from worthless and contemptible people. Many, when subjected to insults from prominent people, bear them, finding consolation in the high position of their offenders. But to suffer from worthless and rejected people causes greater sorrow. Therefore Paul also says: "he did me much evil," meaning: he caused me to suffer greatly and in various ways. And it usually happens that insignificant and base people, when they begin to do evil, show no mercy whatsoever, caring nothing at all for the opinion of society.

Take courage, says the apostle: this will not go unpunished for him, but "the Lord will repay him," instead of: He will repay; for this is a great prophecy, not a curse. This was said by Paul not because the saints rejoice in punishments, but because the work of preaching had need of the restraining of those who hindered it, and also the weaker among the believers were greatly comforted by this.

Then when he says, "Alexander," he mentions those who had been with him and those who are with him: first, on the part of the men; second, on God's part, at "but the Lord stood by me and strengthened me." In regard to the first he does two things: first, he informs him about a person who harmed him; second, about the negligence of those who failed to help him, at "at my first answer, no man stood with me." In regard to the first he does three things: first, he proclaims the guilt of those who accused him wrongfully; second, he shows what their future punishment will be: "the Lord will reward him according to his works"; third, he shows how he will be punished also by the Church: "whom do you also avoid."

It seems that this Alexander was a worker in brass or a watchman for a coppersmith, and probably was one of those who believed that the observances of the law had to be followed in order to be saved: "some have made a shipwreck concerning the faith, of whom is Hymeneus and Alexander" (1 Tim 1:19). Some even say that he was the one mentioned in Acts for inciting the people against the Apostle (Acts 19:24); but the names are different, because in Acts the person was Demetrius, and here Alexander. Again, the places were different, because the one occurred in Ephesus and this one at Rome.

And he continues, "he has shown me much evil." And note that he does not say "done" but "shown": because the wicked can show their ill will toward the just, but they cannot always accomplish it: "they shall fight against you and shall not prevail, for I am with you" (Jer 1:19); "who brings to naught the designs of the malignant, so that their hands cannot accomplish what they had begun; who catches the wise in their craftiness, and disappoints the counsel of the wicked" (Job 5:12).

Then when he says, "the Lord will reward him according to his works," he mentions his future punishment. But note that he does not use the optative, "may he reward," but "he will reward," to signify that his punishment has already been prepared by the Lord, which the Apostle foresaw from his obstinacy: "you will render to each one according to his works" (Ps 61:12). Yet, although his punishment is being reserved for the future, the Church should even now punish him by excommunication.

He did not say: afflict him, punish him—though by the grace of the Holy Spirit he could have done so—but commands them to guard themselves, that is, to avoid him, to withdraw from him, leaving the punishment to God.

That is, he wages war and opposes the preaching of the Gospel.

Hence he adds, "whom do you also avoid" as a heretic: "a man that is a heretic, after the first and second admonition, avoid" (Titus 3:10). The reason behind this advice is that "he has greatly withstood our words": "you always resist the Holy Spirit" (Acts 7:51).

For we owe "fruits" to those who minister spiritual doctrine to us through their understanding of the divine mysteries. We owe these to them as men. We owe these fruits also to "the living souls" since they offer themselves as examples for us in their own continence.

"At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge." Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. "All men," he says, "forsook me." And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what "first answer," does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

For he once stood before Nero, and he escaped.

In my first defense, no one came to my support, but all deserted me (may it not be counted against them). But the Lord stood by me and strengthened me, so that through me the preaching might be fully accomplished and all the Gentiles might hear it. I was rescued from the lion's mouth.

In my first defense. Paul already appeared before Nero and escaped. But when he instructed his cupbearer, then he was beheaded. For Nero did not have such zeal towards idols; he was thus relentless in all things.

but all deserted me. The Jews, Paul says, the brothers.

may it not be counted against them. Do you see that Paul not only does not wish to be avenged, but also prays for their forgiveness? And yet he suffered terrible things. For it is not the same to be betrayed by strangers as by one's own people.

But the Lord stood by me. For the Lord does not abandon the one forsaken by men. He strengthened me, Paul says; that is, the Lord granted boldness and did not allow me to fall. Do you see a counsel to the disciple, and again another comfort?

so that through me the preaching. See the humility. For I was helped not as worthy of assistance, but because of the preaching, so that it might be fully accomplished and come to an end.

and all the Gentiles might hear it, Paul says. "So that the power of the preaching and the care concerning me may become evident to all."

from the lion's mouth. It refers to the lion, that is Nero, because of his cruelty and beastliness.

Again the apostle recounts other trials in order to further encourage his disciple. But what first defense is he speaking of? He had previously been brought before Nero and escaped death, so that from that time he continued to preach; but when he converted his cupbearer, then Nero, burning with anger, cut off his head. The apostle expresses his grief with the words: "all forsook me." As if he is saying: even my own betrayed me, and I was deprived of all consolation. Therefore you also, when abandoned in dangerous circumstances, take comfort in my example.

Do you see how he spares those close to him? Of course, they, his close co-workers, committed a grave offense by abandoning him. For it is not the same thing to be abandoned by strangers and by one's own people. However, the apostle prays that this not be held against them, of course by God, for otherwise it is a great sin and deserves to be held against them.

Then he mentions the negligence of those who failed to help him: first, he reproaches their guilt; second, he begs for their pardon: "may it not be laid to their charge."

He says, therefore, "at my first answer no man stood by me." A Gloss says that the Apostle frequently resisted the wicked teachings of Alexander, but no one withstood him in person. But this does not seem to be the Apostle's meaning, because this Alexander was not such a genius that the Apostle would need others to debate with him. But it should be noted that, as it is stated in Acts, Paul appealed to Caesar and was sent to Rome (Acts 25:12); hence it was necessary that he be presented before Caesar, and that the cause of his mission be discussed. There the Jews rose against him. This is what the Apostle calls his first defense, when his disciples abandoned him, fearing punishment from the cruel Nero: "I looked for the succor of men, and there was none" (Sir 51:10); "I have trodden the winepress alone" (Isa 63:3).

But it could be said that this was because in the beginning no one knew. But this is false, because they fled out of pusillanimity: "friend and neighbor you have put far from me" (Ps 87:19); "my brethren have passed by me, as a torrent that passes swiftly in the valleys" (Job 6:15).

But because they did this out of weakness, he prays for them and does not excommunicate them, saying, "may it not be laid to their charge": "pray for those who calumniate you" (Luke 6:28).

Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand.

"Notwithstanding the Lord stood with me, and strengthened me." Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. "That by me the preaching might be fully known." That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was intrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. "And that all the Gentiles might hear." What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. "And I was delivered out of the mouth of the lion." "And the Lord shall deliver me from every evil work." See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. "The Lord delivered me," he says, "and will deliver." But if he says, "He will deliver me," why does he say, "I am ready to be offered"? Attend to the expression, "He delivered me," he says, "from the lion's mouth"; and again, "He will deliver me," not from the lion's mouth, but "from every evil work." For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to "resist unto blood striving against sin" (Heb. xii. 4), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up. "And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen." This then is salvation, when we shine forth there. But what means, "He will preserve me unto His kingdom"? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For "He that hateth his life in this world shall keep it unto life eternal." (John xii. 25.)

So that everything may be revealed through preaching. Not by force, but as he said, through preaching, as if he was bearing a purple garment and a crown (see John 19:2), and because of them he was dilivered up. By "lion" he means Nero.

This is again a consolation for the disciple; for it shows that God does not allow a man who has been abandoned by people to suffer anything calamitous.

That is, He granted boldness, He did not allow him to fall.

Look how great his humility is. Not because, he says, God strengthened me so that I would be worthy of such a gift, but "that through me the preaching might be fully known," or that it might pass from end to end and be fulfilled. This is like someone wearing purple robes and a diadem, and being saved because of them.

That is, so that both the glory of the preaching and the care of Providence for me might become known to all.

That is, from Nero. He calls him a lion, on account of the might of his kingdom and his inflexibility. You see how close he was to death, having fallen into the very jaws of the lion.

Then when he says, "but the Lord stood by me," he shows what was done against him on God's part: first, he mentions his help; second, its effect, at "that all the gentiles may hear."

He says, therefore: they have all forsaken me. But where men depart, God offers himself: "for my father and my mother have left me" (Ps 26:10); hence he says, "but the Lord stood by me," namely, to help me: "but the Lord is with me as a strong warrior" (Jer 20:11); "he is at my right hand, that it be not moved" (Ps 15:8). And how? "He strengthened me" by giving me strength of soul not to be dazzled by Caesar: "the hand of the Lord was with me strengthening me" (Es 3:14). And this, "that by me the preaching may be accomplished," which is accomplished when it is spread abroad to many, and when that which is spoken is fulfilled in work: "this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel" (Acts 9:15).

Then when he says, "that all the gentiles may hear," he describes the effect of God's help: first, in regard to the past; second, in regard to the future; third, he expresses thanks. But there are two benefits in regard to the past, namely, freedom from guilt and from punishment.

He says, therefore: the Lord stood by me; hence, in that instance he was freed, because he was not condemned by Caesar, but was permitted to go where he wished. Consequently, he says: "that all the gentiles may hear" that the others with him had the courage to come: "declare his glory among the gentiles" (Ps 95:3) and that the uprising of the Jews had been quelled. And he continues, "I was delivered out of the mouth of the lion," i.e., from Nero's cruelty: "as the roaring of a lion, so is the anger of a king" (Prov 19:12); "as a roaring lion and a hungry bear, so is a wicked prince over the poor people" (Prov 28:15).

For then, he says, the threat had vanished. But because the Gospel became sufficient, he will rescue me from all: that is to say, he will not leave me and the threat will disappear.

And the Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.

and the Lord will rescue me. If He will deliver, how does He say, "I am already being poured out"? But see. Then indeed the Lord delivered Paul from Nero, but now no longer from Nero, (for enough has happened according to the Gospel,) but from every sin, that is, the Lord will not allow one who has been condemned in anything to perish.

will bring me safely into his heavenly kingdom. Paul says, "He will snatch me from there, and will keep me." For this means, "He will bring me safely into his heavenly kingdom." Therefore, this is the true salvation, when we shine there.

To him be the glory forever and ever. Amen. See the doxology for the Son as well as for the Father elsewhere, and for the Spirit; here indeed is the Lord, namely the Son.

Before this He delivered me from bodily death; but since I have already preached sufficiently, henceforth, I hope, He will deliver me not from bodily death, since I am already "being poured out as a drink offering," but from every sin, that is, He will not allow me to grow weak before death, but will grant me to resist sin to the point of blood, which means to be delivered from the noetic lion. Thus, this last deliverance, when he was about to be handed over to death, is more important than the first, when he escaped death.

That is, He will deliver me from every sin and preserve me there. For to be saved for the Heavenly Kingdom means to die for it here. "He who hates his life in this world will keep it for eternal life" (Jn. 12:25). This is true salvation, when we shine forth in this way.

Here is a doxology to the Son, as also to the Father; for He is the Lord.

Second, he was freed of guilt; hence he says, "the Lord has delivered me from every evil work." But some are freed from punishment but fall into the sin of denying the faith: "he delivered me from my strongest enemies and from them that hated me" (Ps 17:18). And this by God: "I cannot be continent, unless God give it" (Wis 8:21).

In the future, "he will preserve me": "Israel is saved in the Lord with an eternal salvation" (Isa 45:17). And he says, "unto his heavenly kingdom": "I dispose to you as my Father has disposed to me a kingdom" (Luke 22:29); "my reward is great in heaven" (Matt 5:12).

Accordingly, he gives thanks, saying, "to whom be glory for ever and ever. Amen": "to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever" (1 Tim 1:17).

"Salute Priscilla and Aquila, and the household of Onesiphorus." For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. "Salute Priscilla and Aquila." These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

These are the ones whom Paul continually remembers among the tentmakers, from among whom he also stayed with and often mention. But he first remembers the woman, as more trustworthy and earnest. For she also instructed Apollo. He offers a greeting, both comforting at the same time, and also showing honor and love through this, and the greater things, having been filled with much grace, the one being addressed.

and the household of Onesiphorus. For Onesiphorus was in Rome. Therefore, Paul greets those in his house, stirring up zeal similar to that of Onesiphorus.

These are the persons who received and taught the faith to Apollos, whose hospitality Paul himself enjoyed, and whom he constantly remembered. He places the wife first because she was more zealous and more devoted to the faith—she taught the faith to Apollos as well—or the apostle does this without distinction. He expresses his greeting partly to comfort them, partly to show them honor and love, and—what is more important—to impart great grace. For even one greeting from such a blessed and holy man could fill with great grace the one who was deemed worthy of it.

That is, his household. He himself was in Rome and served Paul in his bonds, as was said above. By his greeting, the apostle makes them more zealous for advancement in such matters.

Then when he says, "salute Prisca and Aquila and the household of Onesiphorus," he joins his greeting with theirs: first, he greets him on behalf of the others; second, on his own behalf.

He says, therefore: "salute Prisca," who is a woman, "and Aquila," her husband. He mentions them first, because perhaps they were more devoted, "and the household of Onesiphorus." But why not him, but his household? Perhaps because he was dead; and so he sends greetings to the family. Or perhaps, because he was with him at Rome.

"Erastus abode at Corinth: but Trophimus have I left at Miletum sick." This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest. "Trophimus I have left at Miletum sick." Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right.

Erastus stayed in Corinth. Since Paul did not remember these things before, now he remembers, in order to show that he is isolated on all sides and needs Timothy.

I left Trophimus sick in Miletus. Miletus is near Ephesus. Therefore, when he sailed to Judea, Paul left him in Miletus, or after arriving in Rome, again in these parts, we do not have information to say.

sick. Why then did he not heal him, but let him be? Because the saints did not do everything, so that they would not be considered better than human nature.

Since the apostle had not mentioned them, he now mentions them and shows that he has been abandoned by everyone, thereby urging Timothy to come to him more quickly. Why did the apostle not heal the sick Trophimus? Because the saints cannot do everything, for this is God's prerogative, so that people would not deify them. So too Moses, tongue-tied from childhood, did not heal himself and did not enter the promised land, lest they regard him as God. So too Paul himself had a severe illness. Miletus is near Ephesus. Consequently, Paul left Trophimus in Miletus either when he was sailing to Judea, or after he had been in Rome and returned again to these regions — we find it difficult to say.

Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:- James the bishop of Jerusalem, the brother of our Lord; upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter.

"Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren." This Linus, some say, was second Bishop of the Church of Rome after Peter.

As if to say: Do not grieve which removes oneself from a settled position. The Lord is with you: And he did not say, with you, but, with your spirit, so there's a double of assistance with the grace of the Spirit, also to assist him. It was written to Timothy from Rome. He wrote the letter while he was in prison in Rome, together with the first letter that he wrote to him, and from the feet of perfection. For I am already being poured out as a drink offering, and the time of my departure has come (2 Tim 4:6).

Make every effort to come before winter. "Until then," Paul says, "while I live, so that you do not see me having been delayed by the winter."

and Linus. They say that this Linus became the second bishop of Rome after Peter.

as does Claudia. Do you see how even women have been fierce and passionate, crucified to the world? Indeed, this kind is in no way inferior to men, provided they desire it.

and all the brothers. Those mentioned by name were more fervent in faith.

Come quickly, since I have been completely abandoned by everyone, as you can see. He does not say: before my death, since that would cause grief, but: so as not to encounter difficulties from winter — to see me, although this is not stated.

About this Linus, some say that he was the second bishop of the Roman Church after Peter.

Do you see how the women too were zealous and fervent in faith, how they too crucified themselves to the world? For this sex is in no way inferior to men, if it so wills. In worldly affairs as well they contribute much to life, since they take upon themselves the management of the household and thereby give their husbands the opportunity to engage in public affairs without hindrance. And in spiritual matters they can advance even more than men—in chastity, holiness, modesty, and fasting. In short, there are no obstacles whatsoever to virtue for the female sex, if they so desire.

He no longer mentions them by name — so numerous were the believers; he mentions by name only those who were more distinguished, since they had already detached themselves from worldly affairs and were more fervent in spirit.

When he suggests a good time for coming, he shows why he should come, and then pursues his intent. He should come for the benefit of those who remained in the other place; and in order to avoid troubled waters.

Then he lists the persons who send greetings, as is clear.

"The Lord Jesus Christ be with thy spirit." There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not "with thee," but "with thy spirit." Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us? "Grace be with us. Amen." Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

The Lord Jesus Christ be with your spirit. Grace be with us all. Amen.

The Lord Jesus Christ be with your spirit. The help is twofold, that of Christ and that of the Holy Spirit, as if Paul were saying, With the coming of the Holy Spirit which you now have. Let also the Lord Jesus Christ be with you. Since this is with you, you will not suffer at my departure. Or that it is not possible to enjoy the presence of Christ without being endowed with spiritual grace, so as to be, in relation to this interpretation, with your spirit, that is, with spiritual grace.

Grace be with us. And Paul prays for himself, either so that he may always be grateful, or so that he may always have a spiritual gift.

Finished, with divine help, of the later Epistle to Timothy.

It was written from the city of Rome, when Paul was brought before Nero Caesar the Roman for the second time.

Do not grieve, he says, that I am far from you; the Lord is with you. And he did not say: with you, but: "with your spirit." A twofold help: from the grace of the Spirit and from God, who assists it. And in another sense the apostle gives us to understand this: the Lord is with us when we have the Spirit with us and do not drive Him away by wickedness.

Finally, he asks grace for himself as well, to always be well-pleasing to God and to have grace from Him. Just as one who sees the king and enjoys his favor feels no sorrow, so we too, even if we lose friends, even if we fall into calamities, will feel no sorrow if grace is with us and protects us. And this cannot be otherwise than if we do what is pleasing to the Lord. Just as in households those servants enjoy the favor of their masters who do what is pleasing to them, so each of us will have grace from the common Master of all if he takes care of what belongs to Him. May His providence over all be fulfilled, to Him be glory forever. Amen.

Finally, according to custom, lest the letter be falsified, he signs it with his own hand. "Grace be with you. Amen."