Thomas Aquinas Commentary 2 Timothy 4

1. Having mentioned the dangers that will appear in the last days and Timothy’s ability to resist them, the Apostle now shows him how to resist.

   • First, he gives the advice.
   • Second, he explains its necessity, in the phrase for there shall be a time.

   Regarding the advice, he does two things:

   • First, he solemnly charges him.
   • Second, he advises him, with the command preach the word.

2. In this charge, there are two elements: first, those before whom one is charged, and second, the one by whom.

   Now, one is charged before two witnesses: before Him who is our beatitude and before Him who leads us to it. Our beatitude is God: Blessed is the nation whose God is the LORD (Psalms 33:12). He says, therefore, I charge you before God, that is, I call on God to witness that I am giving this exhortation, for this witness cannot be deceived: But I call God to witness against me (2 Corinthians 1:23).

   And Jesus Christ, who will lead us to beatitude: through whom we have also obtained access by faith into this grace (Romans 5:2). Alternatively, He leads us because He shall judge the living and the dead. By living, he means those who are still alive when He comes. They will, of course, die, but because they will rise again shortly, they are called living: We who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep (1 Thessalonians 4:15). Or, living refers to the good, who live the life of grace, and the dead refers to the wicked: Whoever does not love abides in death (1 John 3:14). He will judge these also: He is the one appointed by God to be judge of the living and the dead (Acts 10:42).

   But since Christ is God, why does he use the conjunction in before God and Christ? The answer is that this could mean before God, the Father, and Christ, the Son, for the Father is the source of divinity.

3. When he says, by his coming and his kingdom, he charges him by two things that the saints desire. The first is the coming of Christ: like men who are waiting for their master to come home from the wedding feast (Luke 12:36); Come, Lord Jesus! (Revelation 22:20).

   The second is His kingdom: Your kingdom come (Matthew 6:10). He reigns with general power over all creatures—All authority in heaven and on earth has been given to me (Matthew 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. This is because the saints are not of this world: My kingdom is not of this world (John 18:36). This kingdom begins here and will be completed in the future, when all kingdoms will be subjected to Him, whether willingly or unwillingly: until I make your enemies your footstool (Psalms 110:1).

4. When he says, preach the word, he exhorts him to be persistent in doctrine, which is twofold:

   • One is for all people.
   • The other is for specific individuals, beginning with reprove.

   Therefore, he first urges him to engage in general teaching, and second, he explains how to do so.

5. He says, therefore, preach the word of the Gospel: Go into all the world and proclaim the gospel to the whole creation (Mark 16:15). There are two elements in preaching: the announcement of truth and instruction in morals. The preacher should do both: And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself (Luke 24:27).

6. The manner is one of persistence and continuance; therefore, he says, be ready in season and out of season: And, apart from other things, there is the daily pressure on me of my anxiety for all the churches (2 Corinthians 11:28).

   But he says, out of season, which seems to contradict other scriptures: A proverb from a fool's lips will be rejected, for he does not tell it in its proper time , and in Proverbs: A word in due time, how good it is! (Proverbs 15:23).

   The answer is that a preacher should preach in season according to the truth, but out of season according to the false opinion of his hearers. For the preacher of truth, every season is the right season for the good, but the wrong season for the wicked: Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God (John 8:47); Wisdom is very unpleasant to the unlearned . If a person were to take advantage of an opportunity to speak only to those willing to hear, he would benefit the just alone. But it is his duty to preach also to the wicked, so that they may be converted. This is why he adds, out of season: Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins (Isaiah 58:1).

7. When he says, reprove, he gives his advice in detail.

   • First, he gives the specific instructions.
   • Second, he describes the manner, with the phrase with complete patience.

8. A person who instructs someone in detail can do so regarding the faith, so as to instill truth and remove error. Regarding this, he says, reprove their errors: Rebuke with all authority (Titus 2:15). Or he can instruct in matters of good morals. In this case, he should sometimes exhort good people, who are in lofty positions, speaking calmly and gently; therefore, he says, entreat: Do not rebuke an older man but encourage him as you would a father (1 Timothy 5:1); You who are spiritual should restore him in a spirit of gentleness (Galatians 6:1), especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; therefore, he says, rebuke: Therefore rebuke them sharply, that they may be sound in the faith (Titus 1:13); Do not despise the chastening of the Lord (Job 5:17).

9. But how should he rebuke? With complete patience, so that you do not seem to be angry and rebuking from anger, but calmly: Good sense makes one slow to anger (Proverbs 19:11); they will be patient that they may show (Psalms 92:15). And with teaching, specifically, in matters pertaining to faith and morals: They shall feed you with knowledge and understanding (Jeremiah 3:15).

10. When he says, for the time is coming, he shows why this admonition is necessary. There is a threefold need for this advice:

    • First, on the part of the hearers.
    • Second, on Timothy’s part, in the command but you, be sober.
    • Third, on the part of the Apostle, in the statement For I am already being poured out (2 Timothy 4:6).

    Regarding the first, he does two things:

    • First, he describes the need.
    • Second, he explains the statement, with the phrase and will turn away.

11. The first need arises from the perversity of the hearers, for they desire to hear not what is useful, but what is new. Therefore, regarding the first point, he says to be persistent, because a time is coming when they will refuse to listen to sound doctrine. For the time is coming when they will not endure sound doctrine. This will happen when their teachers are wicked: I know that after my departure fierce wolves will come in among you, not sparing the flock (Acts 20:29). Therefore, he says, they will not endure, that is, your doctrine—Christ’s doctrine—will be hateful to them: All the words of my mouth are righteous; there is nothing twisted or crooked in them (Proverbs 8:8).

    Another perversity is that they wish to hear strange and harmful things: O simple ones, how long will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? (Proverbs 1:22). He says, therefore, but they will accumulate for themselves teachers, that is, they will multiply teachers for themselves. Against this it is said: Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness (James 3:1). An accumulation occurs when unbecoming and unsatisfactory things are multiplied. Furthermore, it is more of an accumulation if they accept four unworthy teachers than if they accept a hundred good ones, because in a multitude of counselors there is safety ; Speak to us pleasant things (Isaiah 30:10).

    And this is to suit their own passions, because one person wants to hear one thing, and another person wants to hear another; consequently, they search for different teachers. And he says they will find teachers to suit their own passions, having itching ears—referring to the hearers. An itch in the feet is when a person cannot stay still, but an itch in the ears is when a person wishes to hear only unusual, curious, and sometimes harmful news: Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new (Acts 17:21). In this way, heretical doctrines were spawned: Stolen water is sweet, and bread eaten in secret is pleasant (Proverbs 9:17).

12. When he says, and will turn away their ears from the truth, he explains his statement. First, he clarifies what he had said—that they will not endure sound doctrine—when he says, they will turn away their ears from the truth. Doctrine is sound when it is not a mixture of truth and falsehood. Therefore, they will not endure sound doctrine because they do not wish to hear the truth: There is no truth, no steadfast love, and no knowledge of God in the land (Hosea 4:1); If I tell the truth, why do you not believe me? (John 8:46).

    The phrase they will accumulate for themselves teachers is explained when he says, and wander off into myths. A myth is composed of unusual details that are untrue, but people with itching ears love to hear them: Have nothing to do with irreverent, silly myths (1 Timothy 4:7).

13. When he says, but you, be sober, he presents the need from Timothy's perspective, to whom this office was entrusted. Therefore, it was necessary for him to preach.

    • First, he urges him to be diligent.
    • Second, he exhorts him to labor.
    • Third, he tells him to moderate his labor.

14. He says, therefore, but you, be sober. It is as if he is saying: While they are doing these things, you must be vigilant: Therefore, stay awake, for you do not know on what day your Lord is coming (Matthew 24:42); And in the same region there were shepherds out in the field, keeping watch over their flock by night (Luke 2:8); the one who leads, with zeal (Romans 12:8).

15. But because concern without labor is empty, he first urges him to labor in all things. Second, he shows when he should labor. Third, he explains the need to labor.

    He says, therefore, be sober, but in such a way that you are doing something; therefore, he says, endure suffering: The fruit of good labors is glorious . Endure suffering in all things, that is, among every type of person: Blessed are you who sow beside all waters (Isaiah 32:20); proclaim the gospel to the whole creation (Mark 16:15).

    Next, he tells him in what task to labor when he says, do the work of an evangelist, that is, preach the Gospel, for this is the noble work for which Christ was sent: I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose (Luke 4:43); I will say to Zion, ‘Behold, here they are!’ and I will give to Jerusalem a messenger of good news (Isaiah 41:27). The name ‘evangelist’ is sometimes used to describe one who has written a Gospel, and in this sense there are four. But sometimes it is used to describe those who preach the Gospel, which is the sense here and in Ephesians (Ephesians 4:11).

    He is obligated to labor this way because it is your ministry, which was entrusted to you. Therefore, he says to fulfill it by preaching: And say to Archippus, “See that you fulfill the ministry that you have received in the Lord” (Colossians 4:17). A person fulfills the office of an evangelist when he preaches the Gospel and demonstrates it by his actions: Jesus began to do and to teach (Acts 1:1).

16. Finally, he urges him to be moderate when he says, be sober. This can mean bodily sobriety, which is fitting for a preacher, for drunkenness is the enemy of wisdom: I searched with my heart how to cheer my body with wine (Ecclesiastes 2:3). Or, even better, sobriety stands for discernment: I am speaking true and rational words (Acts 26:25); Be sober-minded; be watchful (1 Peter 5:8).

Previously, the Apostle advised Timothy to be persistent in preaching, for the benefit of his audience as well as for Timothy himself. Here, he presents the third reason, which concerns the Apostle himself: he would soon be taken from this world. In this passage, Paul does two things:

1. He predicts that his death is imminent.
2. He asks for a visit, in the words make haste to come (2 Timothy 4:9).

Regarding the first point (his imminent death), he does two things:

1. He foretells the imminence of his death.
2. He expresses his feeling of security, in the words I have fought a good fight.

Regarding the first of these (foretelling his death), he does two things:

1. He describes the sufferings he endured.
2. He foretells the death he is awaiting, in the words the time of my dissolution is at hand.

Regarding the first point, he says, for I am even now ready to be sacrificed. It is as if he is saying: 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 (Philippians 2:17); I will sacrifice to you a sacrifice of praise, that is, by suffering for you (Psalms 115:17).

In ancient times when sacrifices were being offered, the liquid elements, which were called the firstfruits, were poured out and tasted: if the firstfruit be holy, so is the lump also (Romans 11:17). Therefore, the sufferings of the saints were called outpourings.

And although he has experienced these sufferings for some time, he says, the time of my dissolution is at hand. There are two kinds of dissolution. The first is the separation 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 (Ecclesiastes 12:7). The second dissolution is that of the body into dust: you are dust, and unto dust you shall return (Genesis 3:19).

Then, when he says, I have fought a good fight, he shows why he feels secure in the face of death. It should be noted that the death of a just man is different from that of a sinner, because, as it is said, when the wicked man is dead, there shall be no hope any more (Proverbs 11:7). For since the sinner put his hope in temporary things, he has no confidence in eternal things, whereas a just man puts his hope in eternal things and not in temporal things.

Therefore, he first describes how he merited this security, and second, his security concerning the reward, in the words as to the rest.

Merit is obtained in this life by doing three things: resisting evil, making progress in good, and using God’s gifts well.

The first is called a struggle; therefore, he says, I have fought a good fight. A fight is said to be good, first, if it is for a good cause, such as for 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). And again, strive for justice for your soul, even unto death fight for justice . Second, a struggle is good if it is conducted well, that is, if one fights carefully and according to the rules: he who strives for the mastery is not crowned, except he strive lawfully (2 Timothy 2:5). As Paul himself says elsewhere, 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 Corinthians 9:26). Third, a struggle is good when it is difficult: she gave him strong conflict, that he might overcome .

To the extent that there is progress in good, it is called a race; therefore, he continues, I have finished my course. As the Apostle says, so run that you may obtain (1 Corinthians 9:24). It is called a course or journey to holiness because believers run swiftly to end up in a better state, being spurred on by the goad of love: let us hasten therefore to enter into that rest (Hebrews 4:11); I have run the way of your commandments (Psalms 118:32).

But the struggle and the journey continued until death; therefore, he had not yet finished struggling or running. I answer that just as a person who begins well and intends to finish has the work complete in principle, so it was for the Apostle, for he had begun and intended to finish.

The good use of God’s gifts is twofold. First, it involves the preservation of faith; therefore, he says, I have kept the faith. A person does this 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? (Matthew 24:45). And again, He counted me faithful, putting me in the ministry (1 Timothy 1:12). Alternatively, I have kept the virtue of faith in myself: all that is not of faith is sin (Romans 14:23). Therefore, Matthew says, be prudent as serpents (Matthew 10:16), that is, guard the faith as the tower and foundation of the virtues.

Then, when he says, as to the rest, he mentions his hope for a reward. First, he mentions this hope. Second, he mentions the one who will fulfill this hope, in the words which the Lord will render. Third, he mentions the others who will share in that reward, in the words who love his coming.

He says, therefore: since I have fought and finished the race, nothing remains but to be crowned. It is called a crown of justice because God will grant it according to justice.

But it seems that eternal life is granted because of grace, for the grace of God is everlasting life (Romans 6:23), and the sufferings of this time are not worthy to be compared with the glory to come (Romans 8:18). Therefore, it is not a matter of justice.

I answer that grace is involved insofar as it is the root of merit, and justice is involved insofar as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, insofar 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 (Isaiah 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 (Isaiah 28:5). In this sense, God is our crown. The second is the crown reserved for special works, and this one is golden. One is given to martyrs: but one is not crowned, except he strive lawfully (2 Timothy 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 ; in regard to this he says, I have finished my course, for these follow the Lamb whithersoever he goes (Revelation 14:4). A third is given to teachers: she shall give to your head increase of grace and protect you with a noble crown (Proverbs 4:9); in regard to this he says, I have kept the faith.

And he says, there is laid up, that is, 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 Timothy 1:12).

The giver is God; therefore, he says, which the Lord will render to me, that is, in his justice, in that day. For he will give two crowns of glory. One is for the soul, and this is bestowed on the saints in that day, that is, at death; therefore, he says, the time of my dissolution is at hand. As it is written, if our earthly house of this habitation be dissolved, we have a building of God (2 Corinthians 5:1). The other is given to the body in that day, that is, the day of judgment: it is sown in corruption; it shall rise in incorruption (1 Corinthians 15:43).

All the saints will take part in this; therefore, he says, and not only to me is it set aside. They long for his coming: come, Lord Jesus (Revelation 22:20); let my beloved come into his garden and eat the fruit of his apple tree (Song of Solomon 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 love 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).

Paul asks for a visit from Timothy. This section can be broken down into three parts:

1. He summons Timothy.
2. He describes his difficult situation concerning Alexander.
3. He concludes with greetings from others, such as Eubulus and Pudens.

Regarding the first point, summoning Timothy, he does three things:

1. He asks him to come.
2. He suggests a companion for the journey: take Mark.
3. He tells him what to bring: the cloak that I left.

Regarding asking him to come, he first summons him and then explains why he should come quickly, beginning with the words, for Demas.

Paul says, in effect: Because I will be leaving this world soon, make haste to come to me quickly, so that we may console each other and so I may help you in preaching the Gospel, for which I am anxious even in my chains. As Scripture says, A brother that is helped by a brother is like a strong city (Proverbs 18:19).

The reason he summons him is that he has been deprived of all human companionship. First, he was abandoned by one of them out of guilt; second, he had sent others away to preach.

Therefore, he says, for Demas has left me, meaning Demas preferred the love of this world to loving me. As it is written, if a man loves this world, the love of the Father is not in him (1 John 2:15). Crescens, one of his disciples, has gone into Galatia, sent by the Apostle. Titus was also sent by him into Dalmatia, where he later became bishop. This fulfills the Scripture: Can you send lightnings, and will they go? (Job 38:35). Paul adds, Only Luke is with me. He kept Luke with him for preaching the Gospel, in which he was most gracious: whose praise is in the Gospel through all the churches (2 Corinthians 8:18).

Then, when he says, take Mark and bring him with you, he assigns Timothy a companion. He first names the companion and then gives the reason for choosing him.

This Mark was also called John and was a cousin of Barnabas. In Acts, it is recorded that Barnabas wanted to take with him John, who was also called Mark (Acts 15:37), but Paul vetoed it. As a result, they quarreled and separated from each other. He is also mentioned as Mark the cousin of Barnabas (Colossians 4:10).

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

Next, when he says, the cloak that I left at Troas with Carpus, he tells Timothy what to bring. Carpus is a saint.

According to Jerome, the cloak, or penula, was a volume of the Law which he kept on a scroll. Alternatively, a penula was an article of clothing. 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; this would align with Paul’s declaration in Acts that he was a Roman citizen, because his father had served the Romans at Tarsus in Cilicia (Acts 22:27). As a result, Paul became a Roman citizen, and the penula was an article of clothing worn by a consul. Perhaps his father was a consul. A final option is that a penula is a handbag for carrying books. This seems correct, because he immediately continues, bring... the books.

But why did the Apostle need books if he was filled with the Holy Spirit and if his death was near?

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 . In books, we find a remedy against tribulations. He may also have said this so the books would not be lost and would remain available to the faithful. Furthermore, 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 final sickness. As he was writing on the words of Psalm 47, great is the Lord and exceedingly to be praised (Psalms 47:2), he passed away.

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

Then, when he mentions Alexander, he describes those who had been with him and those who are now with him. This section is divided into two parts:

1. What happened on the part of men.
2. What happened on God’s part, beginning with, but the Lord stood by me and strengthened me.

Regarding the first part, he does two things:

1. He informs Timothy about a person who harmed him.
2. He mentions the negligence of those who failed to help him, starting with, at my first answer, no one stood with me.

Regarding the person who harmed him, he does three things:

1. He proclaims the guilt of those who accused him wrongfully.
2. He shows what their future punishment will be: the Lord will reward him according to his works.
3. He shows how he will also be punished by the Church: whom you should also avoid.

It seems that this Alexander was a worker in brass or a watchman for a coppersmith, and he was probably one of those who believed that observing the Law was necessary for salvation: some have made a shipwreck concerning the faith, of whom are Hymenaeus and Alexander (1 Timothy 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 it is Alexander. The places were also different, because that incident occurred in Ephesus, while this one was in Rome.

Paul continues, he has shown me much evil. 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. As Scripture says, they shall fight against you and shall not prevail, for I am with you (Jeremiah 1:19); and, who brings to naught the designs of the malignant, so that their hands cannot accomplish what they had begun; who catches the wise in their craftiness, and disappoints the counsel of the wicked (Job 5:12).

Then, when he says, the Lord will reward him according to his works, he mentions his future punishment.

Note that he does not use the subjunctive, "may he reward," but the indicative, will reward. This signifies 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 (Psalms 61:12). Yet, although his punishment is reserved for the future, the Church should punish him even now by excommunication.

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

Next, he mentions the negligence of those who failed to help him. In this, he does two things:

1. He reproaches their guilt.
2. He begs for their pardon: may it not be laid to their charge.

He says, therefore, At my first answer no one stood with me. A Gloss suggests that the Apostle frequently resisted the wicked teachings of Alexander, but no one withstood him in person. This does not seem to be the Apostle’s meaning, however, because this Alexander was not such a genius that the Apostle would need others to debate with him. Rather, it should be noted that, as stated in Acts, Paul appealed to Caesar and was sent to Rome (Acts 25:12). It was therefore necessary for him to be presented before Caesar and for the cause of his mission to 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. As it is written, I looked for the succor of men, and there was none ; and, I have trodden the winepress alone (Isaiah 63:3).

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

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

Then, when he says, but the Lord stood by me, he shows what was done on God’s part. First, he mentions God's help, and second, its effect, beginning with, that all the gentiles may hear.

He says, therefore: they have all forsaken me. But where men depart, God offers Himself. As the psalmist says, for my father and my mother have left me (Psalms 26:10). Hence, Paul says, but the Lord stood by me, namely, to help me: but the Lord is with me as a strong warrior (Jeremiah 20:11); he is at my right hand, that I be not moved (Psalms 15:8). And how did God help? He strengthened me by giving me strength of soul not to be intimidated by Caesar: the hand of the Lord was with me strengthening me (Ezra 7:28). And this was so that through me the preaching might be accomplished, which is accomplished when it is spread abroad to many and when what is spoken is fulfilled in action: 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).

When he says, so that all the Gentiles might hear, he describes the effect of God’s help. He speaks first of the past, second of the future, and third, he expresses thanks. There are two benefits regarding the past: freedom from guilt and freedom from punishment.

He says, therefore, the Lord stood by me. In that instance, he was freed, because he was not condemned by Caesar but was permitted to go where he wished. Consequently, he says, so that all the Gentiles might hear, meaning that the others with him had the courage to come forward, so they could declare his glory among the gentiles (Psalms 95:3), and that the uprising of the Jews had been quelled. He continues, I was delivered from the mouth of the lion, that is, from Nero’s cruelty: As the roaring of a lion, so is the anger of a king (Proverbs 19:12); As a roaring lion and a hungry bear, so is a wicked prince over the poor people (Proverbs 28:15). Second, he was freed from guilt; hence he says, The Lord has delivered me from every evil work. 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 (Psalms 17:18). And this deliverance is from God: I cannot be continent, unless God give it .

In the future, He will preserve me: Israel is saved in the Lord with an eternal salvation (Isaiah 45:17). And he says this is for 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 (Matthew 5:12).

Accordingly, he gives thanks, saying, to whom be glory forever and ever. Amen. This echoes his other doxology: to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever (1 Timothy 1:17).

Finally, when he says, Greet Prisca and Aquila, and the household of Onesiphorus, he concludes with greetings. First, he sends greetings on behalf of others, and then he suggests a good time for Timothy to come.

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

When suggesting a good time for coming, he explains why Timothy should come, which is for the benefit of those who remained in the other place and to avoid troubled waters. Then he lists the people who send greetings. Finally, according to custom, so that the letter could not be falsified, he signs it with his own hand: Grace be with you. Amen.