返回Chapter 4
Chapter 4
Chapter Four
2 Tim. 4:1. I solemnly charge you before God and our Lord Jesus Christ, who will judge the living and the dead.
The Apostle instills fear in Timothy in another place as well, having said: "before God, Who gives life to all things, I charge you" (1 Tim. 6:13); but here he makes his speech more fearful by reminding him of that judgment. Him, he says, Who will demand an account, I call as witness that I have not hidden even this from you. By "the living and the dead" he means either sinners and the righteous, or those who have died and also those who will then remain alive. Some, however, understand this as referring to souls and bodies.
2 Tim. 4:1. At His appearing and His Kingdom.
When is He who is to judge coming? At the time of His coming, which will be with glory and royal majesty. For the second coming will not be as humble as the first.
2 Tim. 4:2. Preach the word.
To what exactly does the apostle adjure? What does this mean? "Preach the word," do not hide, or do not bury in the ground, the gift that is in you. Oh, let us be frightened by this, we who are lazy to preach.
2 Tim. 4:2. Persist in season and out of season.
Preach unceasingly, speak tirelessly, not once but always. Let there be no set time for you, but "in season," that is, in time of peace, tranquility, and being in church, and "out of season," that is, in dangers and outside the church—speak and preach. The apostle said "in season" and "out of season" in the same sense in which these expressions are used in ordinary speech. A favorable time for preaching is considered a time of peace and calm, and an unfavorable time for it is a time of calamities. Others again consider preaching in church to be timely preaching, and preaching outside the church to be untimely. Or yet another way: do not wait for the time of someone's fall, but teach before anyone falls.
2 Tim. 4:2. Reprove.
When you see that this must be done, that is, when you find someone sinning or intending to sin, do not let it pass without consequence.
2 Tim. 4:2. Rebuke.
Rebuke him, that is, impose a penance and punishment, after you have exposed and proven to the one erring his error.
2 Tim. 4:2. Exhort.
Prohibition with punishment is like cutting, while consolation is like a pleasant plaster. Therefore, apply the plaster of consolation, lest cutting alone, producing extreme pain, cast one into despair.
2 Tim. 4:2. With all longsuffering and instruction.
Combine this with all preventive measures. For one must also reprove with all longsuffering, so that the one reproved may believe everything not without reason; "and edification," explaining how he sinned and wherein the sin lies. Thus, one must also rebuke with longsuffering, imposing penalties not as upon an enemy, but as upon a son—correction. And in teaching, that is, instructing him of the benefit of punishment. Exhortation most of all requires longsuffering and teaching. With longsuffering not occasional, but "with all," that is, manifested on every occasion—in deeds, in words, and in outward appearance.
2 Tim. 4:3. For the time will come when they will not accept sound doctrine.
So, warn them before they plunge into calamity. This is why he also said above: "in season and out of season"; while you still have the opportunity to persuade, do everything.
2 Tim. 4:3. But according to their own desires they will choose for themselves teachers.
The Apostle indicates by the expression "they will choose" a disorderly crowd of teachers, and also that they are chosen by the people, who will act not according to sound reason, but will choose those who will indulge their lusts and only say and do what is pleasing to them.
2 Tim. 4:3. Which would flatter the ear.
Those who always want to hear what is pleasant, delightful, and flattering to the ear.
2 Tim. 4:4. And they shall turn away their hearing from the truth and shall be turned unto fables.
Do you see? They are not led astray out of ignorance, but willingly. "They will turn away," he says, "their hearing and will turn to fables." Therefore their evil is voluntary. The Apostle says this not in order to cast his disciple into despondency, but to persuade him to make proper use of the present time of safety, and so that he would courageously endure when this happens; just as Christ also says: "they will deliver you up to councils and will beat you" (Matt. 10:17). And Paul himself elsewhere: "after my departure savage wolves will come in among you" (Acts 20:29).
2 Tim. 4:5. But you be watchful in all things, endure afflictions.
Do you see why the apostle said first of all that he should be watchful? It is as if the apostle says: before this destruction comes, before the wolves arrive, suffer both voluntarily and against your will, in order to bring the sheep to a state of safety.
2 Tim. 4:5. Do the work of an evangelist.
Therefore, the work of the evangelist is to suffer both from oneself and from others.
2 Tim. 4:5. Fulfill your ministry.
Thus, the ministry is fulfilled when one suffers.
2 Tim. 4:6. For I am already being offered as a sacrifice (σπένδομαι – lit. "I am being poured out" like wine upon the altar), and the time of my departure has come.
He did not say "I am being offered as a sacrifice," but something stronger. For in a sacrifice, not everything is offered to God, whereas a drink offering of wine was offered in its entirety.
2 Tim. 4:7. I have fought the good fight.
Why does Paul now exalt himself for this? He does not exalt himself, but consoles his disciple, so that he would not grieve for him, because Paul, having attained a good end, departs to receive his crown. Just as a father before death, consoling his son sitting before him and weeping, says to him: do not weep, child, we have lived well, we have raised trophies, the king shows us his favor, and you will be glorified by my deeds. Obviously, the father says this in order that by his praises he might make his son bear more easily the separation from him. So too Paul consoles Timothy here, leaving his epistle as a testament. "I have fought the good fight," therefore you too take it upon yourself. So then, Paul, where there are bonds and chains, there is also a good fight? Yes, for the very reason that it is accomplished for Christ. In ordinary spectacles people compete for many days, and for one moment receive a crown; but here glory belongs to those who have fought forever. Therefore the fight is good, that is, pleasant and glorious.
2 Tim. 4:7. I have finished the race.
The Apostle accomplished the work of preaching the Gospel from Jerusalem and the surrounding region to Illyricum, traversing this distance while overcoming countless obstacles of death, punishments, and calamities, as if having fiery wings.
2 Tim. 4:7. I have kept the faith.
Much assailed his faith: threats, mortal dangers, the temptation of pleasures; but he withstood everything, being vigilant and watching for the creeping thief of faith.
2 Tim. 4:8. And now there is prepared for me the crown of righteousness.
What was said was sufficient for consolation; but here he adds also about the rewards, in order to further encourage the disciple. One should not, he says, grieve or sorrow, because I am departing to receive the crown. By "righteousness" here as well the apostle means virtue in general.
2 Tim. 4:8. The which the Lord, the righteous Judge, shall give me in that day.
He did not say "will give," but "will render," as something owed, as a debt. Being righteous, He will undoubtedly determine the recompense for labors, so that the crown by righteousness must belong to me.
2 Tim. 4:8. And not only to me, but also to all who have loved His appearing.
Here the apostle encourages Timothy himself as well. For if He will repay all, then how much more you. And who loves His appearing? He who does things worthy of that appearing, so that he who does not, clearly does not love it, but rather hates it, lest he receive what he deserves according to his deeds. "Appearing" (επιφάνεια) is so called because it appears on high (το επάνω φαινεσθαι) and shines forth from above. Before the universal appearing there is yet another appearing, in which the Lord reveals Himself to those who are worthy, and not to the world. Behold again, the Lord says: "We will come to him, and make Our abode with him" (Jn. 14:23).
2 Tim. 4:9. Make haste to come to me quickly.
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.
2 Tim. 4:10. For Demas has forsaken me, having loved the present age, and has gone to Thessalonica.
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.
2 Tim. 4:10. Crescens to Galatia, Titus to Dalmatia.
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.
2 Tim. 4:11. Only Luke is with me.
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).
2 Tim. 4:11. Take Mark and bring him with you, for he is useful to me for ministry.
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.
2 Tim. 4:12. Tychicus I sent to Ephesus.
Thus, I remained alone, and your presence is necessary.
2 Tim. 4:13. When you come, bring the cloak which I left in Troas with Carpus, and the books.
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.
2 Tim. 4:13. Especially leather ones.
Probably, they contained within themselves something more valuable.
2 Tim. 4:14. Alexander the coppersmith did me much evil.
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.
2 Tim. 4:14. May the Lord repay him according to his deeds!
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.
2 Tim. 4:15. Beware of him yourself also.
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.
2 Tim. 4:15. For he greatly opposed our words.
That is, he wages war and opposes the preaching of the Gospel.
2 Tim. 4:16. At my first answer no one was with me, but all forsook me.
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.
2 Tim. 4:16. Let it not be imputed to them!
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.
2 Tim. 4:17. But the Lord stood by me.
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.
2 Tim. 4:17. And He strengthened me.
That is, He granted boldness, He did not allow [him] to fall.
2 Tim. 4:17. That through me the preaching might be fully established.
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.
2 Tim. 4:17. And all the Gentiles heard.
That is, so that both the glory of the preaching and the care of Providence for me might become known to all.
2 Tim. 4:17. I was delivered from the lion's jaws.
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.
2 Tim. 4:18. And the Lord will deliver me from every evil work.
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.
2 Tim. 4:18. And will preserve for His Heavenly Kingdom.
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.
2 Tim. 4:18. To Him be glory forever and ever. Amen.
Here is a doxology to the Son, as also to the Father; for He is the Lord.
2 Tim. 4:19. Greet Prisca and Aquila.
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.
2 Tim. 4:19. The house of Onesiphorus.
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.
2 Tim. 4:20. Erastus remained in Corinth, but Trophimus I left sick in Miletus.
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.
2 Tim. 4:21. Make haste to come before winter.
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.
2 Tim. 4:21. Eubulus greets you, and Pudens, and Linus.
About this Linus, some say that he was the second bishop of the Roman Church after Peter.
2 Tim. 4:21. And Claudia.
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.
2 Tim. 4:21. And all the brethren.
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.
2 Tim. 4:22. The Lord Jesus Christ be with your spirit.
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.
2 Tim. 4:22. Grace be with us. Amen.
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.
2 Tim. 4:1. I solemnly charge you before God and our Lord Jesus Christ, who will judge the living and the dead.
The Apostle instills fear in Timothy in another place as well, having said: "before God, Who gives life to all things, I charge you" (1 Tim. 6:13); but here he makes his speech more fearful by reminding him of that judgment. Him, he says, Who will demand an account, I call as witness that I have not hidden even this from you. By "the living and the dead" he means either sinners and the righteous, or those who have died and also those who will then remain alive. Some, however, understand this as referring to souls and bodies.
2 Tim. 4:1. At His appearing and His Kingdom.
When is He who is to judge coming? At the time of His coming, which will be with glory and royal majesty. For the second coming will not be as humble as the first.
2 Tim. 4:2. Preach the word.
To what exactly does the apostle adjure? What does this mean? "Preach the word," do not hide, or do not bury in the ground, the gift that is in you. Oh, let us be frightened by this, we who are lazy to preach.
2 Tim. 4:2. Persist in season and out of season.
Preach unceasingly, speak tirelessly, not once but always. Let there be no set time for you, but "in season," that is, in time of peace, tranquility, and being in church, and "out of season," that is, in dangers and outside the church—speak and preach. The apostle said "in season" and "out of season" in the same sense in which these expressions are used in ordinary speech. A favorable time for preaching is considered a time of peace and calm, and an unfavorable time for it is a time of calamities. Others again consider preaching in church to be timely preaching, and preaching outside the church to be untimely. Or yet another way: do not wait for the time of someone's fall, but teach before anyone falls.
2 Tim. 4:2. Reprove.
When you see that this must be done, that is, when you find someone sinning or intending to sin, do not let it pass without consequence.
2 Tim. 4:2. Rebuke.
Rebuke him, that is, impose a penance and punishment, after you have exposed and proven to the one erring his error.
2 Tim. 4:2. Exhort.
Prohibition with punishment is like cutting, while consolation is like a pleasant plaster. Therefore, apply the plaster of consolation, lest cutting alone, producing extreme pain, cast one into despair.
2 Tim. 4:2. With all longsuffering and instruction.
Combine this with all preventive measures. For one must also reprove with all longsuffering, so that the one reproved may believe everything not without reason; "and edification," explaining how he sinned and wherein the sin lies. Thus, one must also rebuke with longsuffering, imposing penalties not as upon an enemy, but as upon a son—correction. And in teaching, that is, instructing him of the benefit of punishment. Exhortation most of all requires longsuffering and teaching. With longsuffering not occasional, but "with all," that is, manifested on every occasion—in deeds, in words, and in outward appearance.
2 Tim. 4:3. For the time will come when they will not accept sound doctrine.
So, warn them before they plunge into calamity. This is why he also said above: "in season and out of season"; while you still have the opportunity to persuade, do everything.
2 Tim. 4:3. But according to their own desires they will choose for themselves teachers.
The Apostle indicates by the expression "they will choose" a disorderly crowd of teachers, and also that they are chosen by the people, who will act not according to sound reason, but will choose those who will indulge their lusts and only say and do what is pleasing to them.
2 Tim. 4:3. Which would flatter the ear.
Those who always want to hear what is pleasant, delightful, and flattering to the ear.
2 Tim. 4:4. And they shall turn away their hearing from the truth and shall be turned unto fables.
Do you see? They are not led astray out of ignorance, but willingly. "They will turn away," he says, "their hearing and will turn to fables." Therefore their evil is voluntary. The Apostle says this not in order to cast his disciple into despondency, but to persuade him to make proper use of the present time of safety, and so that he would courageously endure when this happens; just as Christ also says: "they will deliver you up to councils and will beat you" (Matt. 10:17). And Paul himself elsewhere: "after my departure savage wolves will come in among you" (Acts 20:29).
2 Tim. 4:5. But you be watchful in all things, endure afflictions.
Do you see why the apostle said first of all that he should be watchful? It is as if the apostle says: before this destruction comes, before the wolves arrive, suffer both voluntarily and against your will, in order to bring the sheep to a state of safety.
2 Tim. 4:5. Do the work of an evangelist.
Therefore, the work of the evangelist is to suffer both from oneself and from others.
2 Tim. 4:5. Fulfill your ministry.
Thus, the ministry is fulfilled when one suffers.
2 Tim. 4:6. For I am already being offered as a sacrifice (σπένδομαι – lit. "I am being poured out" like wine upon the altar), and the time of my departure has come.
He did not say "I am being offered as a sacrifice," but something stronger. For in a sacrifice, not everything is offered to God, whereas a drink offering of wine was offered in its entirety.
2 Tim. 4:7. I have fought the good fight.
Why does Paul now exalt himself for this? He does not exalt himself, but consoles his disciple, so that he would not grieve for him, because Paul, having attained a good end, departs to receive his crown. Just as a father before death, consoling his son sitting before him and weeping, says to him: do not weep, child, we have lived well, we have raised trophies, the king shows us his favor, and you will be glorified by my deeds. Obviously, the father says this in order that by his praises he might make his son bear more easily the separation from him. So too Paul consoles Timothy here, leaving his epistle as a testament. "I have fought the good fight," therefore you too take it upon yourself. So then, Paul, where there are bonds and chains, there is also a good fight? Yes, for the very reason that it is accomplished for Christ. In ordinary spectacles people compete for many days, and for one moment receive a crown; but here glory belongs to those who have fought forever. Therefore the fight is good, that is, pleasant and glorious.
2 Tim. 4:7. I have finished the race.
The Apostle accomplished the work of preaching the Gospel from Jerusalem and the surrounding region to Illyricum, traversing this distance while overcoming countless obstacles of death, punishments, and calamities, as if having fiery wings.
2 Tim. 4:7. I have kept the faith.
Much assailed his faith: threats, mortal dangers, the temptation of pleasures; but he withstood everything, being vigilant and watching for the creeping thief of faith.
2 Tim. 4:8. And now there is prepared for me the crown of righteousness.
What was said was sufficient for consolation; but here he adds also about the rewards, in order to further encourage the disciple. One should not, he says, grieve or sorrow, because I am departing to receive the crown. By "righteousness" here as well the apostle means virtue in general.
2 Tim. 4:8. The which the Lord, the righteous Judge, shall give me in that day.
He did not say "will give," but "will render," as something owed, as a debt. Being righteous, He will undoubtedly determine the recompense for labors, so that the crown by righteousness must belong to me.
2 Tim. 4:8. And not only to me, but also to all who have loved His appearing.
Here the apostle encourages Timothy himself as well. For if He will repay all, then how much more you. And who loves His appearing? He who does things worthy of that appearing, so that he who does not, clearly does not love it, but rather hates it, lest he receive what he deserves according to his deeds. "Appearing" (επιφάνεια) is so called because it appears on high (το επάνω φαινεσθαι) and shines forth from above. Before the universal appearing there is yet another appearing, in which the Lord reveals Himself to those who are worthy, and not to the world. Behold again, the Lord says: "We will come to him, and make Our abode with him" (Jn. 14:23).
2 Tim. 4:9. Make haste to come to me quickly.
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.
2 Tim. 4:10. For Demas has forsaken me, having loved the present age, and has gone to Thessalonica.
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.
2 Tim. 4:10. Crescens to Galatia, Titus to Dalmatia.
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.
2 Tim. 4:11. Only Luke is with me.
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).
2 Tim. 4:11. Take Mark and bring him with you, for he is useful to me for ministry.
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.
2 Tim. 4:12. Tychicus I sent to Ephesus.
Thus, I remained alone, and your presence is necessary.
2 Tim. 4:13. When you come, bring the cloak which I left in Troas with Carpus, and the books.
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.
2 Tim. 4:13. Especially leather ones.
Probably, they contained within themselves something more valuable.
2 Tim. 4:14. Alexander the coppersmith did me much evil.
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.
2 Tim. 4:14. May the Lord repay him according to his deeds!
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.
2 Tim. 4:15. Beware of him yourself also.
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.
2 Tim. 4:15. For he greatly opposed our words.
That is, he wages war and opposes the preaching of the Gospel.
2 Tim. 4:16. At my first answer no one was with me, but all forsook me.
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.
2 Tim. 4:16. Let it not be imputed to them!
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.
2 Tim. 4:17. But the Lord stood by me.
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.
2 Tim. 4:17. And He strengthened me.
That is, He granted boldness, He did not allow [him] to fall.
2 Tim. 4:17. That through me the preaching might be fully established.
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.
2 Tim. 4:17. And all the Gentiles heard.
That is, so that both the glory of the preaching and the care of Providence for me might become known to all.
2 Tim. 4:17. I was delivered from the lion's jaws.
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.
2 Tim. 4:18. And the Lord will deliver me from every evil work.
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.
2 Tim. 4:18. And will preserve for His Heavenly Kingdom.
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.
2 Tim. 4:18. To Him be glory forever and ever. Amen.
Here is a doxology to the Son, as also to the Father; for He is the Lord.
2 Tim. 4:19. Greet Prisca and Aquila.
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.
2 Tim. 4:19. The house of Onesiphorus.
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.
2 Tim. 4:20. Erastus remained in Corinth, but Trophimus I left sick in Miletus.
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.
2 Tim. 4:21. Make haste to come before winter.
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.
2 Tim. 4:21. Eubulus greets you, and Pudens, and Linus.
About this Linus, some say that he was the second bishop of the Roman Church after Peter.
2 Tim. 4:21. And Claudia.
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.
2 Tim. 4:21. And all the brethren.
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.
2 Tim. 4:22. The Lord Jesus Christ be with your spirit.
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.
2 Tim. 4:22. Grace be with us. Amen.
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.