II Timothy 4 · The Lantern

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.

I therefore seriously charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, at his appearing and his kingdom. The continuous exhortation and command produces three effects: it makes the command more formidable and undeniable, and it presents what is useful in speech.

Having mentioned the dangers that will appear in the last days, and Timothy's ability to resist them, the Apostle here shows him how to resist: first, he gives the advice; second, its need, at "for there shall be a time." In regard to the first he does two things: first, he adjures him; second, he advises him, at "preach the word." In the adjuration are two things: first, those…

Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.

It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, "Stand ready in season and out of season." Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time.

Every occasion is appropriate for teaching, so long as this is done boldly and with forethought.

Then when he says, "preach the word," he exhorts him to be instant in doctrine, which is twofold: one is for all men; the other for some, at "reprove." First, therefore, he urges him to engage in general teaching; second, how to do so. He says, therefore, "preach the word" of the Gospel: "go into the whole world and preach the Gospel to every creature" (Mark 16:15).

For there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears:

For their Mother—that is, Leto—secretly stirred them up (whence also she is called Leto, according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears.

"For the time will come when they will not endure sound doctrine." Before they grow stiffnecked, preoccupy them all. For this reason he says, "in season, out of season"; do everything, so as to have willing disciples. "But after their own lusts," he says, "shall they heap to themselves teachers." Nothing can be more expressive than these words.

Then when he says, "there shall be a time," he shows why this admonition is necessary. But there is a threefold need for the abovementioned advice: first, on the part of the hearers; second, on Timothy's part, at "but be vigilant"; third, on the part of the Apostle, at "for I am even now ready" (2 Tim 4:6).

And will indeed turn away their hearing from the truth, but will be turned unto fables.

But be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministry. Be sober.

"But watch thou in all things, endure affliction." It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be "false Christs and false prophets"; so he too, when he was about to depart, spoke of these things.

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. Therefore, the work of the evangelist is to suffer both from oneself and from others.

Then when he says, "but be vigilant," he proposes the need on Timothy's part, to whom the office was entrusted; hence it was necessary that he preach: first, he urges him to be solicitous; second, he exhorts him to labor; third, that he moderate his labor.

For I am even now ready to be sacrificed: and the time of my dissolution is at hand.

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles...

Paul does not say libor but delibor, that is, enduring death in the confession of Christ as a libation of wine is poured out on behalf of honoring God.

Above, he advised him to be instant in preaching, and this for the benefit of his audience as well as for Timothy himself; here he presents the third reason, namely, on the part of the Apostle: the reason being that he would be taken from this world soon: first, he predicts that his death is imminent; second, he asks for a visit, at "make haste to come" (2 Tim 4:9).

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

"Turn, O my soul, into your rest: for the Lord has been bountiful to you." The brave contestant applies to himself the consoling words, very much like to Paul, when he says: "I have fought the good fight, I have finished the course, I have kept the faith.

There is, of course, the passage where he speaks of immortality after good works, as if he really demands it as his due, for he says: "I have fought the good fight, I have finished the course, I have kept the faith.

Then when he says, "I have fought a good fight," he shows why he feels secure in the face of death. But it should be noted that the death of a just man is different from that of the sinner, because, as it is said: "when the wicked man is dead, there shall be no hope any more" (Prov 11:7). For since he put his hope in transitory things, he has no confidence in eternal things.

As to the rest, there is laid up for me a crown of justice which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming. Make haste to come to me quickly.

And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him "in that day." Such joy as that-secure so entirely concerning the Lord-he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience.

He calls the "crown of righteousness" that which has been prepared for the righteous, which is given by a just sentence. When? On that day. By whom? By the just judge. I have known him as just; I have known him as the judge. I trust in his judgment. I look for a sentence. In this way Paul offers consolation to all children of faith.

Then when he says, "as to the rest," he mentions his hope for a reward: first, he mentions this hope; second, the one who will fulfill this hope, at "which the Lord will render"; third, he mentions the others who will share in that reward, at "who love his coming." He says, therefore: since I have fought and finished the course, nothing remains but to be crowned.

For Demas hath left me, loving this world, and is gone to Thessalonica:

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.

That is, for relaxation and luxery.

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 t…

Crescens into Galatia, Titus into Dalmatia.

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.

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.

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).

Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry.

"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.

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.

"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.

But Tychicus I have sent to Ephesus.

The cloak that I left at Troas, with Carpus, when thou comest, bring with thee: and the books, especially the parchments.

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…

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.

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.

Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works:

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.

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.

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 a…

Whom do thou also avoid: for he hath greatly withstood our words.

At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge!

"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?

For he once stood before Nero, and he escaped.

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 the Lord stood by me and strengthened me, that by me the preaching may be accomplished and that all the Gentiles may hear. And I was delivered out of the mouth of the lion.

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.

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.

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.

The Lord hath delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.

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.

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…

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).

Salute Prisca, and Aquila and the household of Onesiphorus.

"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.

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.

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.

Erastus remained at Corinth. And Trophimus I left sick at Miletus.

"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?

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.

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.

Make haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute thee.

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.

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.

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. Grace be with you. Amen.

"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.

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

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