Thomas Aquinas Commentary 2 Timothy 4:8-22

"henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing. Give diligence to come shortly unto me: for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering. But Tychicus I sent to Ephesus. The cloak that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments. Alexander the coppersmith did me much evil: the Lord will render to him according to his works: of whom do thou also beware; for he greatly withstood our words. At my first defence no one took my part, but all forsook me: may it not be laid to their account. But the Lord stood by me, and strengthened me; that through me the message might me fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. The Lord will deliver me from every evil work, and will save me unto his heavenly kingdom: to whom [be] the glory forever and ever. Amen. Salute Prisca and Aquila, and the house of Onesiphorus. Erastus remained at Corinth: but Trophimus I left at Miletus sick. Give diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren. The Lord be with thy spirit. Grace be with you." — 2 Timothy 4:8-22 (ASV)

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.