Chapter 4
Endurance at the End
Lecture 1
Instructions on evangelization
4:1 I charge you, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom: [n. 129]
4:2 Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.
4:3 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: [n. 132]
4:4 And will indeed turn away their hearing from the truth, but will be turned unto fables. [n. 140]
4:5 But be vigilant, labor in all things, do the work of an evangelist, fulfill your ministry. Be sober. [n. 141]
129 . 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 .
130 . In the adjuration are two things: first, those before whom one is adjured; second, the one by whom.
Now one is adjured before two witnesses, namely, before him who is our beatitude and before him who leads us to it. But our beatitude is God: blessed is the nation whose God is the Lord (Ps 32:12). He says, therefore, I charge you before God , i.e., I call on God to witness that I am giving this exhortation; for this witness cannot be deceived: but I call on God to witness upon my soul (2 Cor 1:23).
And Jesus Christ , who will lead us to beatitude: by whom also we have access through faith into this grace (Rom 5:12). Or another way: he leads us because he shall judge the living and the dead . Then by, living , he means those who are still alive when he comes; for they will of course die, but because they will rise shortly they are called living: we who are alive, who remain unto the coming of the Lord shall not prevent them who have slept (1 Thess 4:14). Or living refers to the good, namely, who live the life of grace, and the dead refers to the wicked: he that loves not abides in death (1 John 3:14). These also will he judge: it is he who was appointed by God to the judge of the living and of the dead (Acts 10:42).
But since Christ is God, why does he use the conjunction, before God and Christ ? I answer that this could mean before God , namely, the Father, and Christ , i.e., the Son: for the Father is the font of divinity.
131 . Then when he says, by his coming and his kingdom , he adjures him through two things that the saints desire: the first is the coming of Christ: like to men that wait for their lord, when he shall return from the wedding (Luke 12:36); come, Lord Jesus (Rev 22:20).
The second thing is his kingdom: your kingdom come (Matt 6:10). He reigns according to his general power over all creatures: all power is given to me in heaven and in earth (Matt 28:18), but according to his special and spiritual power he reigns in the saints at present by grace, and in the future by glory; because the saints are not of this world: my kingdom is not of this world (John 18:36). But this kingdom begins here and will be completed in the future, when all kingdoms will be subjected to him willing and unwilling: until I make your enemies your footstool (Ps 109:1).
132 . 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.
133 . 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 are two elements in preaching: the announcement of the truth and instruction in morals; and the preacher should do both: beginning at Moses and all the prophets he expounded to them in all the Scripture, the things that were said concerning him (Luke 24:27).
134 . The manner is persistence and continuance; hence he says, be instant in season, out of season : my daily instance, the solicitude for all the churches (2 Cor 11:28).
But he says, out of season , which is against what is said: a parable coming out of a fool’s mouth is rejected; for he speaks it not in due season (Sir 20:22) and in Proverbs: a word in due time is best (Prov 15:23).
I answer that a preacher according to truth should preach in season; but according to the false opinion of his hearers, he should preach out of season, because for the preacher of truth every season is in season for the good, but out of season for the wicked: he that is of God hears the words of God; therefore you hear them not, because you are not of God (John 8:47); how very unpleasant is wisdom to the unlearned (Sir 6:21). For if a man were to take advantage of an opportunity to speak only to those who are willing to hear, he would benefit the just alone; but it is his duty to preach also to the wicked, that they may be converted; that is why he adds, out of season : cry, cease not, lift up your voice like a trumpet and show my people their wicked doing, and the house of Jacob their sins (Isa 58:1).
135 . Then when he says, reprove , he gives his advice in detail:
first, he gives it;
second, he describes the manner, at in all patience .
136 . For a person who instructs anyone in detail can instruct him regarding the faith, so as to instill the truth and remove error; in regard to this he says, reprove , namely, their errors: rebuke with all authority (Titus 2:15) or he can instruct in matters pertaining to good morals, to which he should sometimes exhort good men, who are in lofty positions; and then he should speak calmly and gently; hence he says, entreat : an ancient man rebuke not, but entreat as a father (1 Tim 5:1); you who are spiritual should instruct such a one in a spirit of meekness (Gal 6:1), and especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; hence he says, rebuke ; wherefore rebuke them sharply, that they may be sound in faith (Titus 1:13); refuse not the chastising of the Lord (Job 5:17).
137 . But how shall he rebuke? In all patience , lest you seem to be angry and to be rebuking from anger; but calmly: the learning of a man is known by patience (Prov 19:11); they shall be patient that they may show (Ps 91:15); and doctrine , namely, in matters pertaining to the faith and to morals: they shall feed you with knowledge and doctrine (Jer 3:15).
138 . 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).
In regard to the first he does two things:
first, he describes the need;
second, he explains the statement, at and will indeed turn .
139 . The first need arises from the perversity of those who hear, for they desire to hear not what is useful, but what is new. He says, therefore, in regard to the first: be instant , when they refuse to listen to sound doctrine. For there shall be a time when they will not endure sound doctrine , when their teachers are wicked: I know that after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29); hence he says, they will not endure , i.e., your doctrine will be hateful to them, namely, Christ’s doctrine: all my words are just, there is nothing wicked nor perverse in them (Prov 8:8).
Another perversity is that they wish to hear strange and harmful things: O children, how long will you love childishness, and fools covet things which are hurtful to them, and the unwise hate knowledge? (Prov 1:22) He says, therefore: but they will heap to themselves teachers , i.e., they will multiply teachers unto themselves. Against this it is said: be you not many masters, my brethren, knowing that you receive the greater judgment (Jas 3:1). And there is a heaping up when unbecoming and unsatisfactory things are multiplied. Furthermore, there is more of a heaping up if they accept four who are unworthy, than if they accept a hundred who are good, because the multitude of the wise is the welfare of the whole world (Wis 6:26); speak unto us pleasant things (Isa 30:10).
And this is according to their desires , because one wishes to hear one, and another, and another; consequently, they search for different teachers. And he says, teachers having itching ears , namely, their hearers. For an itch is present in the feet, when one cannot stay put; but it is present in the ears, when a person wishes to hear only unusual and curious and sometimes harmful news: now all the Athenians, and strangers that were there, employed themselves in nothing else, but either in telling or in hearing some new thing (Acts 17:21). In this way heretical doctrines were spawned: stolen waters are sweeter, and hidden bread is more pleasant (Prov 9:17).
140 . Then he says, and will indeed turn away their hearing from the truth , he explains his advice. First he explains what he had said, namely, that they will not endure sound doctrine, when he says, they will turn away their hearing from the truth . For doctrine is sound when it is not an alloy of truth and falsity. Therefore, they will not endure sound doctrine, because they do not wish to hear the truth: there is no truth and there is no mercy and there is no knowledge of God in the land (Hos 4:1); if I speak the truth, why do you not believe me? (John 8:46)
They will heap to themselves teachers , is explained when he says, but will be turned unto fables . For a fable is composed of unusual details which are untrue, but men with itching ears love to hear them: but avoid foolish and old wives’ fables (1 Tim 4:7).
141 . 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.
142 . He says, therefore, but be vigilant . As if to say: they are doing these things, but be vigilant : watch therefore, because at what hour you know not, your Lord will come (Matt 24:42); and there were in the same country shepherds watching and keeping the night watches over their flocks (Luke 2:8); he that rules, with carefulness (Rom 12:8).
143 . But because solicitude exists without labor, it is empty: first, therefore, he urges him to labor in all things; second, he shows when he should labor; third, the need to labor.
He says, therefore, be vigilant , but in such a way that you are doing something; hence he says, labor : the fruit of good labors is glorious (Wis 3:15); labor in all things , i.e., among every type of man: blessed are you that sow upon all waters (Isa 32:20); preach the Gospel to every creature (Mark 16:15).
Then he tells him in which task to labor when he says, do the work of an evangelist , i.e., preach the Gospel, for this is the noble work unto which Christ has been sent: to other cities also I must preach the kingdom of God; for therefore am I sent (Luke 4:43); the first shall say to Zion: behold they are here; and to Jerusalem I will give an evangelist (Isa 41:27). Now the name ‘evangelist’ is used sometimes to describe one who has written a Gospel: in this sense there are four; but sometimes it is used to describe those who preach the Gospel: that is the sense here and in Ephesians (Eph 4:11).
He is obliged to labor thus because it is your ministry entrusted to you; hence he says, fulfill it by preaching: and say to Archippus: take heed to the ministry which you have received in the Lord, that you fulfill it (Col 4:17). But he fulfills the office of evangelist who preaches the Gospel and manifests it in his actions: Jesus began to do and to teach (Acts 1:1).
144 . Then he urges him to be moderate when he says, be sober , either with bodily sobriety such as befits a preacher: for drunkenness is the enemy of wisdom: I thought in my heart to withdraw my flesh from wine (Eccl 2:3), or better, sobriety stands for discernment: I speak words of truth and soberness (Acts 26:25); be sober and watch (1 Pet 5:8).
Lecture 2
Paul’s dissolution
4:6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand. [n. 145]
4:7 I have fought a good fight: I have finished my course: I have kept the faith. [n. 148]
4:8 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 those also who love his coming. [n. 158]
145 . 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).
In regard to the first he does two things:
first, the imminence of his death is foretold;
second, his feeling of security, at I have fought a good fight .
In regard to the first he does two things:
first, he describes the sufferings he endured;
second, he foretells the death he is awaiting, at the time of my dissolution is at hand .
146 . In regard to the first he says: for I am even now ready to be sacrificed . As if to say: I will be sacrificed very soon, for the sufferings of the saints are called a sacrifice: and if I be made a victim upon the sacrifice and service of your faith, I rejoice (Phil 2:17); I will sacrifice to you a sacrifice of praise , i.e., by suffering for you (Ps 115:17). In ancient times when sacrifices were being offered, the moist elements, which were called the firstfruits, were poured out and tasted: if the firstfruit be holy, so is the lump also (Rom 11:17); hence the sufferings of the saints were called outpourings.
147 . And although I have experienced them for some time, the time of my dissolution is at hand . But there are two kinds of dissolution, namely, of the soul from the body: and the dust shall return into its earth from whence it was, and the spirit shall return to God who gave it (Eccl 12:7); the other dissolution is that of the body into dust: you are dust, and unto dust you shall return (Gen 3:19).
148 . 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. But a just man puts his hope in eternal things and not in temporal things.
First, therefore, he describes how he merited this security;
second, his security concerning the reward: as to the rest .
149 . Merit is obtained in this life by doing three things: first, by resisting evil; second, by making progress in good; third, by using God’s gifts well.
The first is called a struggle; hence he says, I have fought a good fight . But a fight is said to be good, first of all, if it is over something good; for example, if it is waged on behalf of faith and justice, as the apostle Jude says: dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints (Jude 1:3); strive for justice for your soul, even unto death fight for justice (Sir 4:33). Second, a struggle is good if it is conducted well, i.e., if one fights carefully and according to the rules: he who strives for the mastery is not crowned, except he strive lawfully (2 Tim 2:5); I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway (1 Cor 9:26). Third, it is good when the struggle is difficult: she gave him strong conflict, that he might overcome (Wis 10:12).
To the extent that there is progress in the good it is called a course; hence he continues, I have finished my course : so run that you may obtain (1 Cor 9:24). And it is called a course or journey to holiness, because they run swiftly in order to end up better, being prodded by the goad of charity: let us hasten therefore to enter into that rest (Heb 4:11); I have run the way of your commandments (Ps 118:32).
But the struggle and the journey towards death continued; therefore, he was not finished struggling or running. I answer that just as a man who begins well and intends to finish has the work complete, so too the Apostle: for he had begun and intended to finish.
The good use of God’s gifts is twofold, namely, the preservation of faith; hence he says, I have kept the faith , which he does who uses God’s gifts for the glory of God and the salvation of his neighbor: who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45). He counted me faithful, putting me in the ministry (1 Tim 1:12). Or, I have kept the virtue of faith in me: all that is not of faith is sin (Rom 14:23). Hence Matthew says: be prudent as serpents (Matt 10:16), i.e., guard the faith as the tower and foundation of the virtues.
150 . 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 .
151 . He says, therefore: since I have fought and finished the course, nothing remains but to be crowned. It is called a crown of justice , because God will confer it according to justice.
But it seems that eternal life is conferred because of grace: the grace of God is everlasting (Rom 6:23) and the sufferings of this time are not worthy to be compared with the glory to come (Rom 8:18). Therefore, it is not a matter of justice.
I answer that grace is involved inasmuch as it is the root of merit, and justice inasmuch as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, inasmuch as it is given to the just according to their just works: say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).
This crown is twofold: one is primary and the other secondary. The primary crown is the essential reward, which is nothing less than joy in the truth: in that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people (Isa 28:5). In this sense God is our crown. The second is the crown reserved for special works: and this is golden. One is given to the martyrs: but one is not crowned, except he strive lawfully (2 Tim 2:5); this is why he says, I have fought a good fight ; another is given to virgins: and it triumphs crowned for ever, winning the reward of undefiled conflicts (Wis 4:2); in regard to this he says, I have finished my course : these follow the Lamb whithersoever he goes (Rev 14:4). A third is given to teachers: she shall give to your head increase of grace and protect you with a noble crown (Prov 4:9); in regard to this he says, I have kept the faith .
And he says, there is laid up , i.e., set aside according to eternal predestination: for I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day (2 Tim 1:12).
152 . The giver is God; hence he says, which the Lord will render to me , namely, in his justice, in that day . For he will render two crowns of glory: one to the soul, and this is bestowed on the saints in that day , namely, at death; hence he says, the time of my dissolution is at hand ; if our earthly house of this habitation be dissolved, we have a building of God (2 Cor 5:1). The other is conferred on the body in that day , namely, of judgment: it is sown in corruption; it shall rise in incorruption (1 Cor 15:43).
153 . All the saints will take part in this; hence he says, and not only to me is it set aside: come, Lord Jesus (Rev 22:20); let my beloved come into his garden and eat the fruit of his apple tree (Song 5:1). But those who do not love God have no reason for loving his coming: woe to them that desire the day of the Lord (Amos 5:18), because the crown will be given for charity alone: he that loves me shall be loved of my Father, and I will love him and will manifest myself to him (John 14:21).
Lecture 3
Farewell
4:8 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 those also who love his coming. [n. 158]
4:9 Make haste to come to me quickly. [n. 154]
4:10 For Demas has left me, loving this world, and is gone to Thessalonica: [n. 156] Crescens into Galatia, Titus into Dalmatia.
4:11 Only Luke is with me. Take Mark and bring him with you: for he is profitable to me for the ministry. [n. 157]
4:12 But Tychicus I have sent to Ephesus.
4:13 The cloak that I left at Troas, with Carpus, when you come, bring with you: and the books, especially the parchments. [n. 158]
4:14 Alexander the coppersmith has shown me much evil: the Lord will reward him according to his works: [n. 159]
4:15 Whom do you also avoid: for he has greatly withstood our words. [n. 162]
4:16 At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge! [n. 163]
4:17 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. [n. 166]
4:18 The Lord has delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.
4:19 Salute Prisca, and Aquila and the household of Onesiphorus. [n. 169]
4:20 Erastus remained at Corinth. And Trophimus I left sick at Miletus.
4:21 Make haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute you.
4:22 The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
154 . 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 .
155 . 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).
156 . 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 . 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).
157 . Then when he says, take Mark and bring him with you , he assigns him a companion. In regard to this he does two things: first, he assigns him a companion; second, the reason.
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 .
158 . 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.
159 . 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 .
160 . 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).
161 . 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.
162 . 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).
163 . 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 .
164 . 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).
165 . 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).
166 . 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 .
167 . 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).
168 . 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). 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).
169 . 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. In regard to the first he says: first, he sends greetings from the others; second, he suggests a good time to come.
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.
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 person who send greetings, as is clear.
Finally, according to custom, lest the letter be falsified, he signs it with his own hand. Grace be with you. Amen .