Verses 5-8
Chapter 35
THE PARADOXICAL EXULTATION OF THE APOSTLE-HIS APPARENT FAILURE AND THE APPARENT FAILURE OF THE CHURCH-THE GREAT TEST OF SINCERITY. - 2 Timothy 4:5-8
ST. CHRYSOSTOM tells us that this passage was for a long time a source of perplexity to him. "Often," he says, "when I have taken the Apostle into my hands and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: I have fought the good fight. But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He writes to console the despondency of his disciple; and he therefore bids him be of good cheer, since he was going to his crown, having finished all his work and obtained a glorious end. Thou oughtest to rejoice, he says; not to grieve. And why? Because I have fought the good fight. Just as a son, who was sitting bewailing his orphan state, might be consoled by his father saying to him. Weep not, my son. We have lived a good life; we have reached old age; and now we are leaving thee. Our life has been free from reproach; we are departing with glory; and thou mayest be held in honor for what we have done And this he says not boastfully; -God forbid; -but in order to raise up his dejected son, and to encourage him by his praises to bear firmly what had come to pass, to entertain good hopes, and not to think it a matter grievous to be borne."
Chrysostom’s explanation is no doubt part of the reason why the Apostle here speaks in so exalted a key. This unusual strain is partly the result of a wish to cheer his beloved disciple and assure him that there is no need to grieve for the death which now cannot be very far off. When it comes, it will be a glorious death and a happy one. A glorious death, for it will crown with the crown of victory struggles in a weary contest which is now ending triumphantly, And a happy death; for Paul has for years had the longing "to depart and be with Christ, which is far better." The crown is one which will not wither; for it is not made of olive, bay, or laurel. And it is not one of which the glory is doubtful, or dependent upon the fickle opinions of a prejudiced crowd; for it is not awarded by a human umpire, nor amid the applauses of human spectators. The Giver is Christ, and the theatre is filled with angels. In the contests of this world men labor many days and suffer hardships; and for one hour they receive the crown. And forthwith all the pleasure of it passes away. In the good fight which St. Paul fought a crown of righteousness is won, which continues forever in brightness and glory.
But besides wishing to console Timothy for the bereavement which was impending, St. Paul also wished to encourage him, to stimulate him to greater exertion and to a larger measure of courage. "Be thou sober in all things, suffer hardship, do the work of an Evangelist, fulfill thy ministry. For I am already being poured out as a drink-offering, and the time of my departure is at hand." That is: You must be more vigorous, more enduring, more devoted; for I am going away, and must leave you to carry on to perfection that which I have begun. My fighting is over; therefore do you fight more bravely. My course is finished; therefore do you run more perseveringly. The faith entrusted to me has been preserved thus far inviolate: see to it that what has been entrusted to you be kept safe. The crown which righteousness wins is waiting now for me: so strive that such a crown may await you also. For this is a contest in which all may have crowns, if only they will live so as to feel a longing for the appearing of the righteous Judge who gives them.
But there is more in this passage than the desire to comfort Timothy for the approaching loss of his friend and instructor, and the desire to spur him on to greater usefulness, not merely in spite of, but because of, that loss. There is also the ecstatic joy of the great Apostle, as with the eye of faith he looks back over the work which he has been enabled to perform, and balances the cost of it against the great reward.
As has been already pointed out in an earlier passage, there is nothing in this touching letter which is more convincingly like St. Paul than the way in which conflicting emotions succeed one another and come to the surface in perfectly natural expression. Sometimes it is anxiety that is uppermost; sometimes it is confidence. Here he is overflowing with affection; there he is stern and indignant. One while he is deeply depressed; and then again becomes triumphant and exulting. Like the second Epistle to the Corinthians this last letter to the beloved disciple is full of intense personal feelings, of a different and apparently discordant character. The passage before us is charged with such emotions, beginning with solemn warning and ending in lofty exultation. But it is the warning, not of fear, but of affection; and it is the exultation, not of sight, but of faith.
Looked at with human eyes the Apostle’s life at that moment was a failure, -a tragic and dismal failure. In his own simple, but most pregnant language, he had been "the slave of Jesus Christ." No Roman slave, driven by whip and goad, could have been made to work as Paul had worked. He had taxed his fragile body and sensitive spirit to the utmost, and had encountered lifelong opposition, derision, and persecution, at the hands of those who ought to have been his friends, and had been his friends until he entered the service of Jesus Christ. He had preached and argued, had entreated and rebuked, and in doing so had rung the changes on all the chief forms of human suffering. And what had been the outcome of it all? The few Churches which he had founded were but as handfuls in the cities in which he had established them; and there were countless cities in which he had established nothing. Even the few Churches which he had succeeded in founding had in most cases soon fallen away from their first faith and enthusiasm. The Thessalonians had become tainted with idleness and disorder, the Corinthians with contentiousness and sensuality, the Galatians, Colossians, and Ephesians with various forms of heresy; while the Roman Church, in the midst of which he was suffering an imprisonment which would almost certainly end in death, was treating him with coldness and neglect. At his first defense no one took his part, but all forsook him; and in his extremity he was almost deserted. As the results of a life of intense energy and self-devotion, all these things had the appearance of total failure.
And certainly if the work of his life seemed to have been a failure with regard to others, it did not bear any resemblance to success as regards himself. From the world’s point of view he had given up much, and gained little, beyond trouble and disgrace. He had given up a distinguished position in the Jewish Church, in order to become the best hated man among that people of passionate hatreds. While his efforts on behalf of the Gentiles had ended for a third time in confinement in a Gentile prison, from which, as he saw clearly, nothing but death was likely to release him.
And yet, in spite of all this, St. Paul is exultingly triumphant. Not at all because he does not perceive, or cannot feel, the difficulties and sorrows of his position. Still less because he wishes to dissemble either to himself or others the sufferings which he has to endure. He is no Stoic, and makes no profession of being above human infirmities and human emotions. He is keenly sensitive to all that affects his own aspirations and affections and the well-being of those whom he loves. He is well aware of the dangers both of body and soul, which beset those who are far dearer to him than life. And he gives strong expression to his trouble and anxiety. But he measures the troubles of time by the glories of eternity. With the eye of faith he looks across all this apparent failure and neglect to the crown of righteousness which the righteous Judge has in store for him, and for thousands upon thousands of others also, even for all those who have learned to look forward with longing to the time when their Lord shall appear again.
In all this we see in miniature the history of Christendom since the Apostle’s death. His career was a foreshadowing of the career of the Christian Church. In both cases there appears to be only a handful of real disciples with a company of shallow and fickle followers, to set against the stolid, unmoved mass of the unconverted world. In both cases, even among the disciples themselves, there are the cowardice of many and the desertions of some. In both cases those who remain true to the faith dispute among themselves which of them shall be accounted the greatest. St. Paul was among the first to labor that Christ’s ideal of one holy Catholic Church might be realized. Eighteen centuries have passed away, and the life of the Church, like that of St. Paul, looks like a failure. With more than half the human race still not even nominally Christian; with long series of crimes committed not only in defiance, but in the name, of religion; with each decade of years producing its unwholesome crop of heresies and schisms; -what has become of the Church’s profession of being catholic, holy, and united?
The failure, as m St. Paul’s case, is more apparent than real. And it must be noted at the outset that our means of gauging success in spiritual things are altogether uncertain and inadequate. Anything at all like scientific accuracy is quite out of our reach, because the data for a trustworthy conclusion cannot be obtained. But the case is far stronger than this. It is impossible to determine even roughly where the benefits conferred by the Gospel end; what the average holiness among professing Christians really is; and to what extent Christendom, in spite of its manifold divisions, is really one. It is more than possible that the savage in central Africa is spiritually the better for the Incarnation of which he knows nothing, and which his whole life seems to contradict; for at least he is one of those for whom Christ was born and died. It is probable that among quite ordinary Christians there are many whom the world knows as sinners, but whom God knows as saints. And it is certain that a belief in a Triune God and in a common Redeemer unites millions far more closely than their differences about ministers and sacraments keep them apart. The Church’s robe is tattered and travel stained; but she is still the Bride of Christ, and her children, however much they may quarrel among themselves, are still one in Him.
And where the failure of St. Paul and of those who have followed him can be shown to be unquestionably real, it can generally be shown to be thoroughly intelligible. Although Divine in its origin, the Gospel has from. the first used human instruments with all the weaknesses, physical, intellectual, and moral, - which characterize humanity. When we remember what this implies, and also remember the forces against which Christianity has had to contend, the marvel rather is that the Gospel has had so large a measure of success, than that its success is not yet complete. It has had to fight against the passions and prejudices of individuals and nations, debased by long centuries of immorality and ignorance, and strengthened in their opposition to the truth by all the powers of darkness. It has had to fight, moreover, with other religions, many of which are attractive by their concessions to human frailty, and others by the comparative purity of their rites and doctrines. And against them all it has won, and continues to win, man’s approbation and affection, by its power of satisfying his highest aspirations and his deepest needs. No other religion or philosophy has had success so various or so far reaching. The Jew and the Mahometan, after centuries of intercourse, remain almost without influence upon European minds; while to Western civilization the creed of the Buddhist remains not only without influence, but without meaning. But the nation has not yet been found to which Christianity has been proved to be unintelligible or unsuitable. To whatever quarter of the globe we look, or to whatever period of history during the Christian era, the answer is still the same. Multitudes of men, throughout eighteen centuries, under the utmost variety of conditions, whether of personal equipment or of external circumstance, have made trial of Christianity, and have found it satisfying. They have testified as the result of their countless experiences that it can stand the wear and tear of life; that it can not only fortify, but console; and that it can rob even death of its sting and the grave of its victory by a sure and certain hope of the crown of righteousness, which the righteous Judge prepares for all those who love, and have long loved, His appearing.
"Who have loved and do love His appearing." That is the full force of the Greek perfect ( τοις ηγαπηκοσιν) which expresses the present and permanent result of past action; and therein lies the test whereby to try the temper of our Christianity. St. Paul, who had long yearned to depart and be with Christ, could not easily have given a more simple or sure method of finding out who those are who have a right to believe that the Lord has a crown of righteousness in store for them. Are we among the number?
In order to answer this question we must ask ourselves another. Are our lives such that we are longing for Christ’s return? Or are we dreading it, because we know that we are not fit to meet Him, and are making no attempt to become so. Supposing that physicians were to tell us that we are smitten with a deadly disease, which must end fatally, and that very soon, - what would be our feeling? When the first shock was over, and we were able to take a calm view of the whole case, could we welcome the news as the unexpected fulfillment of a long cherished wish that Christ would deliver us out of the miseries of this sinful world and take us to Himself? The Bible sets before us the crown of righteousness which fadeth not away, and the worm which never dieth. Leaning upon God’s unfailing love let us learn to long for the coming of the one; and then we shall have no need to dread, or even to ask the meaning of, the other.
Verses 9-15
Chapter 36
THE PERSONAL DETAILS A GUARANTEE OF GENUINENESS.
IT would scarcely be exceeding the limits of legitimate hyperbole to say that these two passages prove the authenticity and genuineness of the Pastoral Epistles; that they are sufficient to show that these letters are an authentic account of the matters of which they treat, and that they are genuine letters of the Apostle Paul.
In the first of these expositions it was pointed out how improbable it is that a portion of one of these letters should be genuine, and not the remainder of it; or that one of the three should be genuine, and not the other two; and a fortiori, that two of the three should be genuine and not the remaining one.
The passages before us are among those of which it has been truly said that they "cling so closely to Paul that it is only by tearing the letter to pieces that any part can be dissociated from that Apostle." The internal evidence is here too strong even for those critics who deny the Pauline authorship of the Pastoral Epistles as a whole. Thus Renan and Weisse are disposed to admit that we have here embedded in the work of a later writer portions of a genuine letter of the Apostle; while Ewald, Hausrath, and Pfleiderer accept not only these verses, but the earlier passage about Phygelus, Hermogenes, and Onesiphorus as genuine also. Similar views are advocated by Hitzig, Krenkel, and Immer, of whom the two first admit that the Epistle to Titus also contains genuine fragments. And quite recently (1882) we have Lemme contending that only the central portion of 2 Timothy [2 Timothy 2:11-26; 2 Timothy 3:1-17; 2 Timothy 4:1-5] is an interpolation.
These concessions amount to a concession of the whole case. It is impossible to stop there. Either much more must be conceded or much less. For
(1) we cannot without very strong evidence indeed accept so improbable a supposition as that a Christian long after the Apostle’s death was in possession of letters written by him, of which no one else knew anything, that he worked bits of these into writings of his own, which he wished to pass off as Apostolic, and that he then destroyed the genuine letters, or disposed of them in such a way that no one knew that they had ever existed. Such a story is not absolutely impossible, but it is so unlikely to be true that to accept it without clear evidence would be most uncritical. And there is not only no clear evidence; there is no evidence at all. The hypothesis is pure imagination.
(2) The portions of this letter which are allowed by adverse critics to be genuine are precisely those in which a forger would be pretty sure to be caught tripping. They are full of personal details, some of which admit of being tested, and all of which can be criticized, as to whether they are natural and consistent or not. Would a forger be likely to risk detection by venturing on such dangerous ground? He would put into the letter those doctrines for which he wished to appear to have St. Paul’s authority; and, if he added anything else, he would take care not to go beyond vague generalities, too indefinite to be caught in the meshes of criticism. But the writer of this letter has done the reverse of all this. He has given an abundance of personal detail, such as can be found in only one other place in the New Testament, and that in the concluding portion of the Epistle to the Romans, one of, the indisputable writings of St. Paul.
And he has not been caught tripping. Hostile writers have subjected these details to the most searching criticism; and the result, as we have seen, is that many of them are constrained to admit that these portions of the letter are genuine productions of the Apostle. That is, those portions of the Epistle which can be subjected to a severe test, are allowed to be by St. Paul, because they stand the test; while those which do not admit of being thus tested are rejected, not because there is any proof of their being spurious, but because critics think that the style is not like the Apostle’s. Would they not be the first to deride others for such an opinion? Supposing that these details had contained absurdities or contradictions, which could not have been written by St. Paul, would they not have maintained, and reasonably maintained, that it was monstrous to surrender as spurious those sections of the letter which had been tested and found wanting, and to defend as genuine the other sections, which did not admit of being tested?
Let us look at the details a little more closely. Besides St. Paul and Timothy, twenty-three Christians of the Apostolic age are mentioned in this short letter. A considerable number of these are persons of whom we read in the Acts or in St. Paul’s other letters; but the majority are new names, and in most of these cases we know nothing about the bearers of the names beyond what is told us here. Would a forger have given us this mixture of known and unknown? If he ventured upon names at all, would he not either have given us imaginary persons, whose names and actions could not be checked by existing records, or else have kept closely to the records, so that the checking might tell in his favor? He has done neither
The new names do not look like those of imaginary persons, and the mention of known persons is by no means a mere reproduction of what is said of them elsewhere. "Demas forsook me, having loved this present world. Take Mark and bring him with thee: for he is useful to me for ministering." A forger with the Acts and the Epistles to the Colossians and Philemon before him would have made Mark forsake Paul, and Demas be commended as useful to him; for in the Acts [Acts 15:38] Paul had to condemn Mark for slackness, and in the Epistles to the Colossians [Colossians 4:14] and to Philemon [Philemon 1:24] Demas with Luke is waiting on the Apostle in his imprisonment. And yet how natural that the Apostle’s condemnation should rouse Mark to greater earnestness, and that the Apostle should recognize that earnestness in this farewell letter? And how consistent with human frailty also that Demas should have courage enough to stand by St. Paul during his first Roman imprisonment and yet should quail before the greater risks of the second! That the Apostle’s complaint respecting him means more than this is unlikely yet some have exaggerated it into a charge of heresy, or even utter apostasy. We are simply to understand that Demas preferred comfort and security away from Rome to the hardship and danger of a Roman prison; and therefore went to Thessalonica. Why he selected that town we are not told, but there being a Christian community there would be one reason.
"Titus to Dalmatia." Why should a forger send Titus to Dalmatia? The Pastoral Epistles whether a forgery or not, are all by one hand and seem to have been written within a short time of one another. Would not a forger have sent Titus either to Crete, [Titus 1:5] or to Nicopolis? [Titus 3:12] But if Titus went to Nicopolis, and failed to find Paul there, owing to his having been meanwhile arrested, what more probable than that he should go on into Dalmaria? The forger, if he had thought of this would have called attention to it, to ensure that his ingenuity was not overlooked.
"But Tychicus I sent to Ephesus." The meaning of the "but" is not quite clear. Perhaps the most probable supposition is that it indicates the reason why the Apostle needs a useful person like Mark. "I had such a person in Tychicus; but he is gone on a mission for me to Ephesus." How natural all this is! And what could induce a forger to put it in? We are told in the Acts that Tychicus belonged to the Roman province of Asia, [Acts 20:4] and that he was with St. Paul at the close of his third missionary journey about nine years before the writing of this letter to Timothy. Three or four years later we find Tychicus once more with St. Paul during the first Roman imprisonment; and he is sent with Onesimus as the bearer of the Epistle to the Colossians [Colossians 4:7] and to the Ephesians. [Ephesians 6:21] And we learn from the sentence before us, as well as from Titus 3:12, that he still enjoys the confidence of the Apostle, for he is sent on missions for him to Crete and to Ephesus. All these separate notices of him hang together consistently representing him as "the beloved brother," and also as a "faithful minister and fellow-servant in the Lord," whom St. Paul was accustomed to entrust with special commissions. If the mission to Ephesus mentioned here is a mere copy of the other missions, would not a forger have taken some pains to ensure that the similarity between his fiction and previous facts should be observed?
"The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments." Here the arguments against the probability of forgery reach a climax; and this verse should be remembered side by side with "Be no longer a drinker of water, but use a little wine for thy stomach’s sake" in the First Epistle. [1 Timothy 5:23] What writer of a fictitious letter would ever have dreamed of inserting either passage? To an unbiased mind they go a long way towards producing the impression that we are dealing with real letters and not with inventions. And this argument holds good equally well, whatever meaning we give to the word ( φελονη) which is rendered "cloke." It probably means a cloak and is a Greek form of the Latin penula. It appears to have been a circular garment without sleeves, but with a hole in the middle for the head. Hence some persons have made the astounding suggestion that it was an eucharistic vestment analogous to a chasuble, and have supposed that the Apostle is here asking, not for warm clothing "before winter," but for a sacerdotal dress for ritualistic purposes. But since Chrysostom’s day there has been a more credible suggestion that the word means a bag or case for books. If so, would the Apostle have mentioned both the book-bag and the books, and would he have put the bag before the books? He might naturally have written, "Bring the book-bag,"-of course with the books in it; or, "Bring the books and the bag also." But it seems a strange way of putting the request to say, "The book-bag that I left at Troas with Carpus, bring when thou comest; the books also, especially the parchments," as if the bag were the chief thing that he thought about.
It seems better to abide by the old rendering "cloke"; and, if this is correct, then it fits in well with "Do thy diligence to come before winter." Yet the writer in no way draws our attention to the connection between the need of the thick cloak and the approach of winter: and the writer of a real letter would have no need to do so. But would a forger have left the connection to chance?
Whether Alexander the coppersmith is the person of that name who was put forward by the Jews in the riot raised by Demetrius, [Acts 19:33] is not more than a possibility. The name Alexander was exceedingly common; and we are not told that the Jew in the riot at Ephesus was a smith, or that Alexander the smith was a Jew. In what way the coppersmith "showed much ill-treatment" to the Apostle we are not told. As St. Paul goes on immediately afterwards to speak of his "first defense," it seems reasonable to conjecture that Alexander had seriously injured the Apostle’s cause in some way. But this is pure conjecture; and the ill-treatment may refer to general persecution of St. Paul and opposition to his teaching. On the whole the latter hypothesis appears to be safer.
The reading, "The Lord will render to him" ( αποδωσει) is shown by an overwhelming balance of evidence to be preferable to "The Lord reward him ( αποδωη) according to his works." There is no malediction. Just as in ver. 8 [2 Timothy 4:8], the Apostle expresses his conviction that the Lord will render ( αποδωσει) a crown of righteousness to all those who love His appearing, so here he expresses a conviction that He will render a just recompense to all those who oppose the work of His kingdom. What follows in the next verse, "may it not be laid to their account," seems to show that the Apostle is in no cursing mood. He writes in sorrow rather than in anger. It is necessary to put Timothy on his guard against a dangerous person; but he leaves the requital of the evil deeds to God.
"Salute Prisca and Aquila." A forger with the Apostle’s indisputable writings before him, would hardly have inserted this; for he would have concluded from Romans 16:3-4, that these two well-known helpers of St. Paul were in Rome at this very time. Aquila was a Jew of Pontus who had migrated from Pontus to Rome, but had had to leave the capital again when Claudius expelled the Jews from the city. [Acts 18:2] He and his wife Prisca, or Priscilla, then settled in Corinth, where St. Paul took up his abode with them, because they were Jews and tent-makers, like himself. And in their workshop the foundations of the Corinthian Church were laid. Thenceforward they became his helpers in preaching the Gospel, and went with him to Ephesus, where they helped forward the conversion of the eloquent Alexandrian Jew Apollos. After much service to the Church they returned once more to Rome, and were there when St. Paul wrote the Epistle to the Romans. Either the persecution under Nero, or possibly missionary enterprise, induced them once more to leave Rome and return to Asia. The Apostle naturally puts such faithful friends, "who for his life laid down their necks," [Romans 16:3-4] in the very first place in sending his personal greetings; and they are equally naturally coupled with the household of Onesiphorus, who had done similar service in courageously visiting St. Paul in his imprisonment (2 Timothy 4:19). The double mention of "the household of Onesiphorus" (not of Onesiphorus himself) has been commented upon in a former exposition.
Of the statements, "Erastus abode at Corinth: but Trophimus I left at Miletus sick," no more need be said than to point out how lifelike and natural they are in a real letter from one friend to another who knows the persons mentioned; how unlikely they are to have occurred to a writer who was inventing a letter in order to advocate his own doctrinal views. That Trophimus is the same person as the Ephesian, who with Tychicus accompanied St. Paul on his third missionary journey, [Acts 20:4; Acts 21:29] may be safely assumed. Whether Erastus is identical with the treasurer of Corinth, [Romans 16:23] or with the Erastus who was sent by Paul with Timothy to Macedonia, [Acts 19:22] must remain uncertain.
"Eubulus saluteth thee, and Pudens, and Linus, and Claudia." With this group of names our accumulation of arguments for the genuineness of this portion of the letter, and therefore of the whole letter, and therefore of all three Pastoral Epistles, comes to an end. The argument is a cumulative one, and this last item of the internal evidence is by no means the least important or least convincing. About Eubulus, Pudens, and Claudia we know nothing beyond what this passage implies, viz., that they were members of the Christian Church in Rome; for the very bare possibility that Pudens and Claudia may be the persons of that name who are mentioned by Martial, is not worth more than a passing reference. But Linus is a person about whom something is known. It is unlikely that in the Apostolic age there were two Christians of this name in the Roman Church; and therefore we may safely conclude that the Linus who here sends greeting is identical with the Linus, who, according to very early testimony preserved by Irenaeus ("Haer.," III 3:3), was first among the earliest bishops of the Church of Rome. Irenaeus himself expressly identifies the first Bishop of Rome with the Linus mentioned in the Epistles to Timothy, and that in a passage in which (thanks to Eusebius) we have the original Greek of Irenaeus as well as the Latin translation. From his time ( cir. A.D. 180) to the present day, Linus, Anencletus or Anacletus or Cletus (all three forms of the name are used), and Clement have been commemorated as the three first Bishops of Rome. They must all of them have been contemporaries of the Apostle. Of these three far the most famous was Clement; and a writer at the end of the first century, or beginning of the second, inventing a letter for St. Paul, would be much more likely to put Clement into it than Linus. Again, such a writer would know that Linus, after the Apostle’s death, became the presiding presbyter of the Church of Rome, and would place him before Eubulus and Pudens. But here Linus is placed after the other two. The obvious inference is, that, at the time when this letter was written, Linus was not yet in any position of authority. Like the other persons here named, he was a leading member of the Church in Rome, otherwise he would hardly have been mentioned at all; but he has not yet been promoted to the chief place, otherwise he would at least have been mentioned first, and probably with some epithet or title. Once more one asks, what writer of fiction would have thought of these niceties? And what writer who thought of them, and elaborated them thus skillfully, would have abstained from all attempt to prevent their being overlooked and unappreciated?
The result of this investigation is greatly to increase our confidence in the genuineness of this letter and of all three Pastoral Epistles. We began by treating them as veritable writings of the great Apostle, and a closer acquaintance with them has justified this treatment. Doubts may be raised about everything; but reasonable doubts have their limits. To dispute the authenticity of the Epistles to the Corinthians, Romans, and Galatians is now considered to be a sure proof that the doubter cannot estimate evidence; and we may look forward to the time when the Second Epistle to Timothy will be ranked with those four great Epistles as indisputable. Meanwhile let no student of this letter doubt that in it he is reading the touching words in which the Apostle of the Gentiles gave his last charge to his beloved disciple, and through him to the Christian Church.
Verses 16-18
Chapter 37
THE APOSTLE FORSAKEN BY MEN BUT STRENGTHENED BY THE LORD-THE MISSION TO THE GENTILES COMPLETED THE SURE HOPE AND THE FINAL HYMN OF PRAISE. - 2 Timothy 4:16-18
THERE is a general agreement at the present time that Eusebius is in error, when, in a well-known passage in his "Ecclesiastical History" (II 22:2-7), he refers this "first defense" and the "deliverance out of the lion’s mouth" to the first Roman imprisonment and the release which put an end to it, probably A.D. 63. The deliverance does not mean release from prison following upon acquittal, but temporary rescue from imminent danger. Eusebius makes a second mistake in this chapter which is the result of the first error; but an avoidance of the second would have preserved him from the first. He says that the Apostle shows in the Second Epistle to Timothy that only Luke was with him when he wrote, but at his former defense not even he. Now during the first Roman imprisonment St. Paul was not alone, and One of the persons who was with him was Timothy himself, as we see from the opening of the letter to the Philippians. It is, therefore, highly improbable that the Apostle would think it worth while to tell Timothy what took place at the trial which ended the first imprisonment, seeing that Timothy was then in Rome. And even if Timothy had left Rome before the trial came on, which is not very likely, he would long since have heard what took place, both from others and from the Apostle himself. It is obvious that in the present passage St. Paul is giving his disciple information respecting something which has recently taken place, of which Timothy is not likely to have heard.
The value of the witness of Eusebius is not, however, seriously diminished by this twofold mistake. It is clear that he was fully convinced that there were two Roman imprisonments; one early in Nero’s reign, when the Emperor was more disposed to be merciful, and one later; and that he was convinced of this on independent grounds, and not because he considered that the genuineness of the Pastoral Epistles would be untenable without the hypothesis of a second imprisonment.
Another confirmation of the view of Eusebius is found in the statement respecting Trophimus, that Paul had left him sick at Miletus It is impossible to place the Apostle at Miletus with Trophimus prior to the first imprisonment. Consequently some who deny the second imprisonment, and yet maintain the genuineness of this letter, resort to the desperate method of making the verb to be third person plural instead of first person singular ( απελειπον or απελιπον) and translating "Trophimus they left at Miletus sick."
"At my first defense no man took my part, but all forsook me." He had no patranus, no advocatus, no clientela. Among all the Christians in Rome there was not one who would stand at his side in court either to speak on his behalf, or to advise him in the conduct of his case, or to support him by a demonstration of sympathy. The expression for "no one took my part" ( ουδεις μοι παρεγενετο) literally means "no one came to my side," or "became present on my behalf." The verb is specially frequent in the writings of St. Luke. And the word which is rendered "forsook" ( εγκατελιπον) is still more graphic. It signifies, "leaving a person in ‘a position," and especially in a bad position; leaving him in straits. It is almost the exact counterpart of our colloquial phrase "to leave in the lurch." St. Paul uses it elsewhere of those who with him are "pursued, but not forsaken". [2 Corinthians 4:9] And both St. Mark and St. Luke, following the LXX, use it in translating Christ’s cry upon the cross: "Why hast thou forsaken Me?" Hence it signifies not merely desertion ( καταλειπειν) but desertion at a time when help and support are needed.
What is the meaning of the "all?" "All forsook me." Does it include Luke, whom he has just mentioned as being the only person with him? And, if so, is it meant as an indirect reproach? Some would have it that we have here an indication of the spurious character of the letter. The forger is unable consistently to maintain the part which he has assumed. In writing, "all forsook me" he has already forgotten what he has just written about Luke: and he forgets both statements when a few lines further on he represents Eubulus, Pudens, Linus, Claudia, and others as sending greetings.
But, like so many of these objections, this criticism turns out, when reasonably examined, to be an argument for the genuineness of the letter. These apparent inconsistencies are just the things which a forger could and would have avoided. Even a very blundering forger would have avoided three glaring contradictions in about thirty lines: and they are glaring contradictions, if they are interpreted as they must be interpreted for the purposes of this criticism. "Only Luke is with me." "Every one has forsaken me." "All the brethren salute thee." Any one of these statements, if forced to apply to the same set of circumstances, contradicts the other two. But then this meaning, is forced upon them, and is not their natural meaning: and these are just the apparent inconsistencies which the writer of a real letter takes no pains to avoid, because there is not the smallest danger of his being misunderstood.
"All forsook me" is exactly a parallel to "all that are in Asia turned away from me". The "all" in both cases means "all who might have been expected to help." It refers to those who could have been of service, who in many cases had been asked to render service, by being witnesses in Paul’s favor and the like, and who abstained from doing anything for him. The Apostle’s "first defense" probably took place some weeks, or even months, before the writing of this letter. From our knowledge of the delays which often took place in Roman legal proceedings, there would be nothing surprising if a whole year had elapsed since the first opening of the case. It is quite possible, therefore, that at the time when it began St. Luke was not yet in Rome, and consequently had no opportunity of aiding his friend. And it is also possible that he was not in a position to render any assistance, however anxious he may have been to do so. There is no reason whatever for supposing that the Apostle includes him among those for whom he prays that God will forgive them their desertion of him, even as he himself forgives it.
Nor is there any contradiction between "Only Luke is with me," and the salutations sent by Eubulus and others. There were various members of the Church in Rome who occasionally visited St. Paul in his imprisonment, or at least kept up a certain amount of communication with him. But Luke was the only outsider who was with him, the only one who had come to him from a distance and been both able and willing to remain with him. Others both in Rome and from other Churches had paid visits to the prisoner; but they had been unable or unwilling to stay with him. Luke was the only person who had done that. Therefore the fact that various Roman Christians were ready to send greetings to Timothy is in no way inconsistent with the special commendation bestowed upon St. Luke for being his friend’s sole companion in prison.
For the cowardly or unkind abstention of the rest the Apostle has no stronger word of condemnation than "may it not be laid to their account." No one knew better than himself how weak-hearted many of these disciples were, and how great were the dangers of his own position and of all those who ventured to associate themselves with him. It was otherwise in his first imprisonment. Then Nero was not quite the monster that he had since become. At that time the burning of Rome had not yet taken place, nor had the cruel outcry against the Christians, of which the conflagration was made the occasion, as yet been raised. It was quite otherwise now. To be known as a Christian might be dangerous; and to avow oneself as the associate of so notorious a leader as Paul could not fail to be so. Therefore, "May it not be laid to their account" ( μη η). This is the very spirit which the Apostle himself years before had declared to be a characteristic of Christian charity; "it taketh not account of evil" ( ου λογιζεται τον): and of God Himself, Who in dealing with mankind, "lays not to their account their trespasses"" ( μη μενος αυτοις ταματα αυτων). [1 Corinthians 13:5; 2 Corinthians 5:19]
"But," in contrast to these timid friends, "the Lord stood by me and strengthened me." Christ did not desert His faithful servant in the hour of need, but gave him courage and strength to speak out bravely before the court all that it was right that he should say. The contrast which the Apostle here makes between the many who forsook him and the One who stood by him reminds us of a similar contrast made by the Lord Himself. "Behold, the hour cometh, yea is come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me". [John 16:32] In this respect also the saying remains true "A servant is not greater than his lord"; [John 15:20] and Apostles must expect no better treatment than their Master received. If they are deserted by their disciples and friends in the hour of danger, so also was He. But in each case those who are deserted are not alone, because, although human help fails, Divine support is always present.
"The Lord" in this passage, both here and a few lines further on, means Christ rather than the Father. This is in accordance with St. Paul’s usage. "Lord" here has the article ( οκυριος): and when that is the case it commonly means Jesus Christ. {comp. 2 Timothy 2:7; 2 Timothy 2:14; 2 Timothy 2:22; 2 Timothy 3:9; 2 Timothy 4:14; 2 Timothy 4:22; 1 Timothy 1:2; 1 Timothy 1:12; 1 Timothy 1:14; 1 Timothy 6:3; 1 Timothy 6:14; 1 Corinthians 4:5; 1 Corinthians 6:13; 1 Corinthians 7:10; 1 Corinthians 7:12; 1 Corinthians 7:34} etc., etc. In Titus the word does not occur. Where "Lord" has no article in the Greek ( κυριος) St. Paul usually means God and not Christ. Some would assert that, excepting where he quotes from the Old Testament, [1 Corinthians 10:26] this usage is invariable; but that is probably too sweeping an assertion. Nevertheless, there is no reason for doubting that in this passage "the Lord" means Jesus Christ. We may compare our own usage, according to which "our Lord" almost invariably means Christ, whereas "the Lord" more commonly means God the Father.
The word for "strengthen" ( ενδυναμουν) means literally "to infuse power into" a person. It is one of which the Apostle is rather fond; and outside his writings it occurs in the New Testament only in the Acts and in Hebrews, once in each. [Romans 4:20; Ephesians 6:10; Philippians 4:13; 1 Timothy 1:12; 2 Timothy 2:1] It is worth while to compare the passage in which he speaks to Timothy of Christ having given him power to turn to Him and become His servant; and still more the passage in which, during his first Roman imprisonment, he tells the Philippians "I can do all things in Him that strengtheneth me." The same thing was true in the second imprisonment.
The special purpose for which Christ stood by His Apostle and put strength and power into him is stated. "That through me the message might be fully proclaimed, and that all the Gentiles might hear." Those who follow Eusebius in the mistake of supposing that the "first defense" refers to the trial which ended in St. Paul’s release after the first imprisonment, understand this proclamation of the message to the Gentiles as referring to the missionary work which St. Paul was enabled to do during the few years of interval (cir . A.D. 63-66) before he was again arrested. But if the proclamation of the message took place in consequence of the Apostle’s release, then it would have been placed after, and not before, the mention of deliverance out of the mouth of the lion. It is not said that he was delivered in order that through him the message might be proclaimed, but that he was strengthened in order that it might be proclaimed. And the special strengthening by Christ took place in reference to the first hearing of the case in court, when all human friends forsook him, while Christ stood by him. It was in court, therefore, that the proclamation of the message was made, and that through the instrumentality of the Apostle the preaching of the Gospel reached its culmination ( τορυγμα πληροφορηθη). This was the climax; -that in the metropolis of the world, in open court, before the imperial tribunal, the Gospel proclamation should be made with all solemnity and power. It is quite possible that this event, which the Apostle of the Gentiles regards as the completing act of his own mission and ministry, took place in the forum itself. Here Tiberius had caused a tribunal to be erected for causes which he had to hear as Emperor. But Claudius sometimes heard such cases elsewhere; and his successors probably followed his example. So that in the reign of Nero we cannot be certain that such a case as St. Paul’s would be heard in the forum. But at any rate it would be held in a court to which the public had access; and the Roman public at this time was the most representative in the world. The Apostle is fully justified, therefore, in the language which he uses. This opportunity and power were granted "in order that through me the message might be fully proclaimed, and that all the Gentiles might hear." In that representative city and before that representative audience he preached Christ; and through those who were present and heard him the fact would be made known throughout the civilized world that in the imperial city and before the imperial bench the Apostle of Christ had proclaimed the coming of His Kingdom.
And the result of it was that he was "delivered out of the mouth of the lion." This was a second consequence of the Lord’s standing by him and strengthening him. He was enabled to speak with such effect, that the sentence of condemnation, which had been feared, was for the present averted. He was neither acquitted nor convicted; but the court, being unable to arrive at a satisfactory decision, granted an extension of time (ampliatio); that is, an adjournment. In technical phraseology the actio prima ended in a verdict of non liguet, and an actio secunda became necessary; and as this second trial might have a similar result, the amount of delay that was possible was almost boundless.
To ask who is meant by the lion is a futile question. Whom did the Psalmist mean by the lion, when he prayed "Save me from the lion’s mouth?" [Psalms 22:21] He meant no one by the lion; but by the lion’s mouth he meant some great and imminent danger. And that is what we must understand here. All kinds of gratuitous conjectures have been made by those who have insisted on identifying the lion; -the lion of the amphitheatre, to whom the Apostle might have been thrown, had he been condemned; the Emperor Nero, or, as he was possibly in Greece at this time, his prefect and representative Helius; or, the chief accuser; or again, Satan, whom St. Peter describes as "a roaring lion." All these are answers to a question which does not arise out of the text. The question is not, "Who is the lion?" but, "What is the meaning of the lion’s mouth?" And the answer to that is, "a terrible danger," and especially "peril of death."
The goodness of the Lord does not end with this welcome, but temporary deliverance. "The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom," Paul’s enemies are not likely to be idle during the extension of time granted by the court. They will do their utmost to secure a sentence of condemnation at the second hearing of the case, and thus get the man whom they detest removed from the earth. Whether they will succeed in this or not, the Apostle does not know. But one thing he knows; - that whatever is really evil in their works against him will be powerless to harm him. The Lord will turn their evil into good. They may succeed in compassing his death. But, even if they do so, the Lord will make their work of death a work of salvation; and by the severing of the thread which still binds Paul to this life "will save him unto," that is, will translate him safe into, "His heavenly kingdom."
It is utterly improbable that by "every evil work," St. Paul means any weakness or sin into which he himself might be betrayed through want of courage and steadfastness. Even if the lion’s mouth could mean Satan, this would not be probable; for it would be Satan’s attacks from without, by means of opposition and persecution, and not his attempts from within by means of grievous temptations, that would be meant. What is said above about Alexander the coppersmith shows what kind of "evil" and what kind of "works" is intended in "every evil work." The expression evidently refers to the machinations of Paul’s enemies.
It is also highly improbable that "will save me unto His heavenly kingdom." means "will keep me alive until He returns in glory." There was a time when the Apostle expected, like most other Christians of that day, to live to behold the second coming of Christ. But what we have already seen in this Epistle shows that in St. Paul’s mind that expectation is extinct. He no longer thinks that he will be one of those "that are alive, that are left unto the coming of the Lord"; [1 Thessalonians 4:15; 1 Thessalonians 4:17] that he will be among the living, who "shall be changed," rather than among the dead, who "shall be raised" at the sounding of the last trump. [1 Corinthians 15:53] He does not repeat, what seems almost to have been a familiar watchword among the Christians of that day, - "Maranatha"; "the Lord is at hand". [1 Corinthians 16:22; Philippians 4:5] On the contrary, it is his own hour that is at hand: "I am already being offered, and the time of my departure is come." He is fully persuaded now that he will not live to see Christ’s return in glory; and he does not expect that return to come speedily; for, as we have seen, one of his chief anxieties is that there should be a permanently organized ministry in the Churches, and that provision should be made for handing on the faith intact from generation to generation. [Titus 1:5; 2 Timothy 2:2] There can be little doubt, therefore, that when the Apostle expresses a conviction that the Lord will save him unto His heavenly kingdom, he is not expecting to reach that kingdom without first passing through the gate of death. What he is sure of is this, -that the evil works of his adversaries will never be allowed to prevent him from reaching that blessed resting place. Christ’s kingdom is twofold; He has a kingdom on earth and a kingdom in heaven. The saints who are in the kingdom on earth are still exposed to many kinds of evil works; and the Apostle is persuaded that in his case such works will be overruled by the Lord to further his progress from the earthly to the heavenly kingdom.
"To whom be the glory forever and ever. Amen."
If what was said above about "the Lord" is correct, then here we have a doxology which manifestly is addressed to Christ. It is possible that in Romans 9:5 and Romans 16:27 we have other examples, as also in Hebrews 13:21; but in all these three cases the construction is open to question. Here, however, there can be no doubt that "the glory forever and ever" is ascribed to the Lord Who stood by Paul at his trial and will deliver him. from all evil works hereafter; and the Lord is Jesus Christ. As Chrysostom pointedly remarks without further comment: "Lo, here is a doxology to the Son." And it is word for word the same as that which in Galatians 1:5 is addressed to the Father.
With these words of praise on his lips we take our leave of the Apostle. He is a wearied worker, a forlorn and all but deserted teacher, a despised and all but condemned prisoner; but he knows that he has made no mistake. The Master, Who seems to have requited His servant so ill, is a royal Master, Who has royal gifts in store. He has never failed His servant in this life, in which His presence, though but dimly reflected, has always brightened suffering; and He will not fail in His promises respecting the life which is to come. The Apostle has had to sustain him, not merely Divine truth wherewith to enlighten his soul, and Divine rules, wherewith to direct his conduct; he has had also a Divine Person, wherewith to share his life. He has kept the faith in the Divine truth; he has finished his course according to the Divine rules; yet these things he has done, not in his own strength, but in Christ Who lives in him. It is this gracious indwelling which made the victory that has been won possible; and it is this which gives it its value. The faith which has been kept is faith in Him Who is the Truth. The course which has been finished is according to Him Who is the Way. And the life which has been shared has been united with Him Who is the Life. That union will never end. It began here; and it will be continued throughout eternity in "the life which is life indeed." And therefore, with a heart full of thankfulness to the Master Who has shared his sufferings and will share his bliss, he leaves us as his last address to Christ, "To Him be the glory forever and ever. Amen."
Verses 19-21
Chapter 36
THE PERSONAL DETAILS A GUARANTEE OF GENUINENESS.
IT would scarcely be exceeding the limits of legitimate hyperbole to say that these two passages prove the authenticity and genuineness of the Pastoral Epistles; that they are sufficient to show that these letters are an authentic account of the matters of which they treat, and that they are genuine letters of the Apostle Paul.
In the first of these expositions it was pointed out how improbable it is that a portion of one of these letters should be genuine, and not the remainder of it; or that one of the three should be genuine, and not the other two; and a fortiori, that two of the three should be genuine and not the remaining one.
The passages before us are among those of which it has been truly said that they "cling so closely to Paul that it is only by tearing the letter to pieces that any part can be dissociated from that Apostle." The internal evidence is here too strong even for those critics who deny the Pauline authorship of the Pastoral Epistles as a whole. Thus Renan and Weisse are disposed to admit that we have here embedded in the work of a later writer portions of a genuine letter of the Apostle; while Ewald, Hausrath, and Pfleiderer accept not only these verses, but the earlier passage about Phygelus, Hermogenes, and Onesiphorus as genuine also. Similar views are advocated by Hitzig, Krenkel, and Immer, of whom the two first admit that the Epistle to Titus also contains genuine fragments. And quite recently (1882) we have Lemme contending that only the central portion of 2 Timothy [2 Timothy 2:11-26; 2 Timothy 3:1-17; 2 Timothy 4:1-5] is an interpolation.
These concessions amount to a concession of the whole case. It is impossible to stop there. Either much more must be conceded or much less. For
(1) we cannot without very strong evidence indeed accept so improbable a supposition as that a Christian long after the Apostle’s death was in possession of letters written by him, of which no one else knew anything, that he worked bits of these into writings of his own, which he wished to pass off as Apostolic, and that he then destroyed the genuine letters, or disposed of them in such a way that no one knew that they had ever existed. Such a story is not absolutely impossible, but it is so unlikely to be true that to accept it without clear evidence would be most uncritical. And there is not only no clear evidence; there is no evidence at all. The hypothesis is pure imagination.
(2) The portions of this letter which are allowed by adverse critics to be genuine are precisely those in which a forger would be pretty sure to be caught tripping. They are full of personal details, some of which admit of being tested, and all of which can be criticized, as to whether they are natural and consistent or not. Would a forger be likely to risk detection by venturing on such dangerous ground? He would put into the letter those doctrines for which he wished to appear to have St. Paul’s authority; and, if he added anything else, he would take care not to go beyond vague generalities, too indefinite to be caught in the meshes of criticism. But the writer of this letter has done the reverse of all this. He has given an abundance of personal detail, such as can be found in only one other place in the New Testament, and that in the concluding portion of the Epistle to the Romans, one of, the indisputable writings of St. Paul.
And he has not been caught tripping. Hostile writers have subjected these details to the most searching criticism; and the result, as we have seen, is that many of them are constrained to admit that these portions of the letter are genuine productions of the Apostle. That is, those portions of the Epistle which can be subjected to a severe test, are allowed to be by St. Paul, because they stand the test; while those which do not admit of being thus tested are rejected, not because there is any proof of their being spurious, but because critics think that the style is not like the Apostle’s. Would they not be the first to deride others for such an opinion? Supposing that these details had contained absurdities or contradictions, which could not have been written by St. Paul, would they not have maintained, and reasonably maintained, that it was monstrous to surrender as spurious those sections of the letter which had been tested and found wanting, and to defend as genuine the other sections, which did not admit of being tested?
Let us look at the details a little more closely. Besides St. Paul and Timothy, twenty-three Christians of the Apostolic age are mentioned in this short letter. A considerable number of these are persons of whom we read in the Acts or in St. Paul’s other letters; but the majority are new names, and in most of these cases we know nothing about the bearers of the names beyond what is told us here. Would a forger have given us this mixture of known and unknown? If he ventured upon names at all, would he not either have given us imaginary persons, whose names and actions could not be checked by existing records, or else have kept closely to the records, so that the checking might tell in his favor? He has done neither
The new names do not look like those of imaginary persons, and the mention of known persons is by no means a mere reproduction of what is said of them elsewhere. "Demas forsook me, having loved this present world. Take Mark and bring him with thee: for he is useful to me for ministering." A forger with the Acts and the Epistles to the Colossians and Philemon before him would have made Mark forsake Paul, and Demas be commended as useful to him; for in the Acts [Acts 15:38] Paul had to condemn Mark for slackness, and in the Epistles to the Colossians [Colossians 4:14] and to Philemon [Philemon 1:24] Demas with Luke is waiting on the Apostle in his imprisonment. And yet how natural that the Apostle’s condemnation should rouse Mark to greater earnestness, and that the Apostle should recognize that earnestness in this farewell letter? And how consistent with human frailty also that Demas should have courage enough to stand by St. Paul during his first Roman imprisonment and yet should quail before the greater risks of the second! That the Apostle’s complaint respecting him means more than this is unlikely yet some have exaggerated it into a charge of heresy, or even utter apostasy. We are simply to understand that Demas preferred comfort and security away from Rome to the hardship and danger of a Roman prison; and therefore went to Thessalonica. Why he selected that town we are not told, but there being a Christian community there would be one reason.
"Titus to Dalmatia." Why should a forger send Titus to Dalmatia? The Pastoral Epistles whether a forgery or not, are all by one hand and seem to have been written within a short time of one another. Would not a forger have sent Titus either to Crete, [Titus 1:5] or to Nicopolis? [Titus 3:12] But if Titus went to Nicopolis, and failed to find Paul there, owing to his having been meanwhile arrested, what more probable than that he should go on into Dalmaria? The forger, if he had thought of this would have called attention to it, to ensure that his ingenuity was not overlooked.
"But Tychicus I sent to Ephesus." The meaning of the "but" is not quite clear. Perhaps the most probable supposition is that it indicates the reason why the Apostle needs a useful person like Mark. "I had such a person in Tychicus; but he is gone on a mission for me to Ephesus." How natural all this is! And what could induce a forger to put it in? We are told in the Acts that Tychicus belonged to the Roman province of Asia, [Acts 20:4] and that he was with St. Paul at the close of his third missionary journey about nine years before the writing of this letter to Timothy. Three or four years later we find Tychicus once more with St. Paul during the first Roman imprisonment; and he is sent with Onesimus as the bearer of the Epistle to the Colossians [Colossians 4:7] and to the Ephesians. [Ephesians 6:21] And we learn from the sentence before us, as well as from Titus 3:12, that he still enjoys the confidence of the Apostle, for he is sent on missions for him to Crete and to Ephesus. All these separate notices of him hang together consistently representing him as "the beloved brother," and also as a "faithful minister and fellow-servant in the Lord," whom St. Paul was accustomed to entrust with special commissions. If the mission to Ephesus mentioned here is a mere copy of the other missions, would not a forger have taken some pains to ensure that the similarity between his fiction and previous facts should be observed?
"The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments." Here the arguments against the probability of forgery reach a climax; and this verse should be remembered side by side with "Be no longer a drinker of water, but use a little wine for thy stomach’s sake" in the First Epistle. [1 Timothy 5:23] What writer of a fictitious letter would ever have dreamed of inserting either passage? To an unbiased mind they go a long way towards producing the impression that we are dealing with real letters and not with inventions. And this argument holds good equally well, whatever meaning we give to the word ( φελονη) which is rendered "cloke." It probably means a cloak and is a Greek form of the Latin penula. It appears to have been a circular garment without sleeves, but with a hole in the middle for the head. Hence some persons have made the astounding suggestion that it was an eucharistic vestment analogous to a chasuble, and have supposed that the Apostle is here asking, not for warm clothing "before winter," but for a sacerdotal dress for ritualistic purposes. But since Chrysostom’s day there has been a more credible suggestion that the word means a bag or case for books. If so, would the Apostle have mentioned both the book-bag and the books, and would he have put the bag before the books? He might naturally have written, "Bring the book-bag,"-of course with the books in it; or, "Bring the books and the bag also." But it seems a strange way of putting the request to say, "The book-bag that I left at Troas with Carpus, bring when thou comest; the books also, especially the parchments," as if the bag were the chief thing that he thought about.
It seems better to abide by the old rendering "cloke"; and, if this is correct, then it fits in well with "Do thy diligence to come before winter." Yet the writer in no way draws our attention to the connection between the need of the thick cloak and the approach of winter: and the writer of a real letter would have no need to do so. But would a forger have left the connection to chance?
Whether Alexander the coppersmith is the person of that name who was put forward by the Jews in the riot raised by Demetrius, [Acts 19:33] is not more than a possibility. The name Alexander was exceedingly common; and we are not told that the Jew in the riot at Ephesus was a smith, or that Alexander the smith was a Jew. In what way the coppersmith "showed much ill-treatment" to the Apostle we are not told. As St. Paul goes on immediately afterwards to speak of his "first defense," it seems reasonable to conjecture that Alexander had seriously injured the Apostle’s cause in some way. But this is pure conjecture; and the ill-treatment may refer to general persecution of St. Paul and opposition to his teaching. On the whole the latter hypothesis appears to be safer.
The reading, "The Lord will render to him" ( αποδωσει) is shown by an overwhelming balance of evidence to be preferable to "The Lord reward him ( αποδωη) according to his works." There is no malediction. Just as in ver. 8 [2 Timothy 4:8], the Apostle expresses his conviction that the Lord will render ( αποδωσει) a crown of righteousness to all those who love His appearing, so here he expresses a conviction that He will render a just recompense to all those who oppose the work of His kingdom. What follows in the next verse, "may it not be laid to their account," seems to show that the Apostle is in no cursing mood. He writes in sorrow rather than in anger. It is necessary to put Timothy on his guard against a dangerous person; but he leaves the requital of the evil deeds to God.
"Salute Prisca and Aquila." A forger with the Apostle’s indisputable writings before him, would hardly have inserted this; for he would have concluded from Romans 16:3-4, that these two well-known helpers of St. Paul were in Rome at this very time. Aquila was a Jew of Pontus who had migrated from Pontus to Rome, but had had to leave the capital again when Claudius expelled the Jews from the city. [Acts 18:2] He and his wife Prisca, or Priscilla, then settled in Corinth, where St. Paul took up his abode with them, because they were Jews and tent-makers, like himself. And in their workshop the foundations of the Corinthian Church were laid. Thenceforward they became his helpers in preaching the Gospel, and went with him to Ephesus, where they helped forward the conversion of the eloquent Alexandrian Jew Apollos. After much service to the Church they returned once more to Rome, and were there when St. Paul wrote the Epistle to the Romans. Either the persecution under Nero, or possibly missionary enterprise, induced them once more to leave Rome and return to Asia. The Apostle naturally puts such faithful friends, "who for his life laid down their necks," [Romans 16:3-4] in the very first place in sending his personal greetings; and they are equally naturally coupled with the household of Onesiphorus, who had done similar service in courageously visiting St. Paul in his imprisonment (2 Timothy 4:19). The double mention of "the household of Onesiphorus" (not of Onesiphorus himself) has been commented upon in a former exposition.
Of the statements, "Erastus abode at Corinth: but Trophimus I left at Miletus sick," no more need be said than to point out how lifelike and natural they are in a real letter from one friend to another who knows the persons mentioned; how unlikely they are to have occurred to a writer who was inventing a letter in order to advocate his own doctrinal views. That Trophimus is the same person as the Ephesian, who with Tychicus accompanied St. Paul on his third missionary journey, [Acts 20:4; Acts 21:29] may be safely assumed. Whether Erastus is identical with the treasurer of Corinth, [Romans 16:23] or with the Erastus who was sent by Paul with Timothy to Macedonia, [Acts 19:22] must remain uncertain.
"Eubulus saluteth thee, and Pudens, and Linus, and Claudia." With this group of names our accumulation of arguments for the genuineness of this portion of the letter, and therefore of the whole letter, and therefore of all three Pastoral Epistles, comes to an end. The argument is a cumulative one, and this last item of the internal evidence is by no means the least important or least convincing. About Eubulus, Pudens, and Claudia we know nothing beyond what this passage implies, viz., that they were members of the Christian Church in Rome; for the very bare possibility that Pudens and Claudia may be the persons of that name who are mentioned by Martial, is not worth more than a passing reference. But Linus is a person about whom something is known. It is unlikely that in the Apostolic age there were two Christians of this name in the Roman Church; and therefore we may safely conclude that the Linus who here sends greeting is identical with the Linus, who, according to very early testimony preserved by Irenaeus ("Haer.," III 3:3), was first among the earliest bishops of the Church of Rome. Irenaeus himself expressly identifies the first Bishop of Rome with the Linus mentioned in the Epistles to Timothy, and that in a passage in which (thanks to Eusebius) we have the original Greek of Irenaeus as well as the Latin translation. From his time ( cir. A.D. 180) to the present day, Linus, Anencletus or Anacletus or Cletus (all three forms of the name are used), and Clement have been commemorated as the three first Bishops of Rome. They must all of them have been contemporaries of the Apostle. Of these three far the most famous was Clement; and a writer at the end of the first century, or beginning of the second, inventing a letter for St. Paul, would be much more likely to put Clement into it than Linus. Again, such a writer would know that Linus, after the Apostle’s death, became the presiding presbyter of the Church of Rome, and would place him before Eubulus and Pudens. But here Linus is placed after the other two. The obvious inference is, that, at the time when this letter was written, Linus was not yet in any position of authority. Like the other persons here named, he was a leading member of the Church in Rome, otherwise he would hardly have been mentioned at all; but he has not yet been promoted to the chief place, otherwise he would at least have been mentioned first, and probably with some epithet or title. Once more one asks, what writer of fiction would have thought of these niceties? And what writer who thought of them, and elaborated them thus skillfully, would have abstained from all attempt to prevent their being overlooked and unappreciated?
The result of this investigation is greatly to increase our confidence in the genuineness of this letter and of all three Pastoral Epistles. We began by treating them as veritable writings of the great Apostle, and a closer acquaintance with them has justified this treatment. Doubts may be raised about everything; but reasonable doubts have their limits. To dispute the authenticity of the Epistles to the Corinthians, Romans, and Galatians is now considered to be a sure proof that the doubter cannot estimate evidence; and we may look forward to the time when the Second Epistle to Timothy will be ranked with those four great Epistles as indisputable. Meanwhile let no student of this letter doubt that in it he is reading the touching words in which the Apostle of the Gentiles gave his last charge to his beloved disciple, and through him to the Christian Church.