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104 lines
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Title = 'The Second Epistle of Paul the Apostle to Timothy';
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SubTitle3 = 'CHAPTER 4';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="a2Ti4_1"><a onclick="return mV('2Ti',4,'1-22');">2Ti 4:1-22</a>. SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION.
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<p><b>1. charge</b>—<i>Greek,</i> "adjure."
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<br><br><b>therefore</b>—omitted in the oldest manuscripts.
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<br><br><b>the Lord Jesus Christ</b>—The oldest manuscripts read simply, "Christ Jesus."
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<br><br><b>shall judge</b>—His <i>commission</i> from God is mentioned, <a onclick="return mV('Act',10,42);">Act 10:42</a>; his resolution to do so, <a onclick="return mV('1Pe',4,5);">1Pe 4:5</a>; the execution of his commission, here.
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<br><br><b>at his appearing</b>—The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee <i>before God</i>...) and <i>by</i> His appearing."
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<br><br><b>and his kingdom</b>—to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real <i>and visible</i> (<a onclick="return mV('Luk',22,18,30);">Luk 22:18, 30</a>; <a onclick="return mV('Rev',1,7);">Rev 1:7</a>; <a onclick="return mV('Rev',11,15);">11:15</a>; <a onclick="return mV('Rev',19,6);">19:6</a>). <i>Now</i> he reigns <i>in the midst of His enemies</i> expecting till they shall be overthrown (<a onclick="return mV('Psa',110,2);">Psa 110:2</a>; <a onclick="return mV('Hbr',10,13);">Hbr 10:13</a>). <i>Then</i> He shall reign with His adversaries prostrate.
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<p id="a2Ti4_2"><b>2. Preach</b>—literally, "proclaim as a herald." The term for the discourses in the synagogue was <i>daraschoth;</i> the corresponding <i>Greek</i> term (implying dialectial style, dialogue, and discussion, <a onclick="return mV('Act',17,2,18);">Act 17:2, 18</a>; <a onclick="return mV('Act',18,4,19);">18:4, 19</a>) is applied in Acts to <i>discourses</i> in the Christian Church. JUSTIN MARTYR [<i>Apology,</i> 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. EUSEBIUS [<i>Ecclesiastical History,</i> 6.19]; in this the Church imitated the synagogue (<a onclick="return mV('Luk',4,'17-22');">Luk 4:17-22</a>; <a onclick="return mV('Act',13,15);">Act 13:15-16</a>).
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<br><br><b>be instant</b>—that is, urgent, earnest, in the whole work of the ministry.
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<br><br><b>in season, out of season</b>—that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [CHRYSOSTOM, <i>Homily,</i> 30, vol. 5., p. 221]. I think with CHRYSOSTOM, there is included also the idea of times whether seasonable or unseasonable <i>to Timothy himself;</i> not merely when convenient, but when inconvenient to thee, night as well as day (<a onclick="return mV('Act',20,31);">Act 20:31</a>), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.
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<br><br><b>reprove</b>—"convict," "confute."
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<br><br><b>with,</b> etc.—<i>Greek,</i> "IN (the <i>element in</i> which the exhortation ought to have place) all long-suffering (<a onclick="return mV('2Ti',2,24,25);">2Ti 2:24-25</a>; <a onclick="return mV('2Ti',3,10);">3:10</a>) and <i>teaching</i>"; compare <a onclick="return mV('2Ti',2,24);">2Ti 2:24</a>, "apt to teach." The <i>Greek</i> for "doctrine" here is <i>didache,</i> but in <a onclick="return mV('2Ti',3,16);">2Ti 3:16</a>, <i>didascalia.</i> "<i>Didascalia</i>" is what one receives; "<i>didache</i>" is what is communicated [TITTMANN].
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<p id="a2Ti4_3"><b>3. they</b>—professing Christians.
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<br><br><b>sound doctrine</b>—<i>Greek,</i> "the sound (see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_10">1Ti 1:10</a>) doctrine (<i>didascalias</i>)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."
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<br><br><b>after their own lusts</b>—Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.
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<br><br><b>heap</b>—one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in the first instance, that creates priestcraft (<a onclick="return mV('Exd',32,1);">Exd 32:1</a>).
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<br><br><b>to themselves</b>—such as will suit their depraved tastes; <i>populus vult decipi, et decipiatur</i>—"the people wish to be deceived, so let them be deceived." "Like priest, like people" (<a onclick="return mV('1Ki',12,31);">1Ki 12:31</a>; <a onclick="return mV('Hsa',4,9);">Hsa 4:9</a>).
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<br><br><b>itching</b>—like to hear teachers who give them mere pleasure (<a onclick="return mV('Act',17,'19-21');">Act 17:19-21</a>), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [CICERO], who come as to a theater to hear what will delight their ears, not to learn [SENECA, <i>Epistles,</i> 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [SOUTH].
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<p id="a2Ti4_4"><b>4.</b> The ear brooks not what is opposed to the man's lusts.
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<br><br><b>turned</b>—<i>Greek,</i> "turned aside" (<a onclick="return mV('1Ti',1,6);">1Ti 1:6</a>). It is a righteous retribution, that when men <i>turn away</i> from the truth, they should be <i>turned to</i> fables (<a onclick="return mV('Jer',2,19);">Jer 2:19</a>).
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<br><br><b>fables</b>— (<a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>).
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<p id="a2Ti4_5"><b>5.</b> I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [CALVIN]; follow my steps, inherit their result, and the honor of their end [ALFORD].
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<br><br><b>watch thou</b>—literally, "with the wakefulness of one <i>sober.</i>"
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<br><br><b>in all things</b>—on all occasions and under all circumstances (<a onclick="return mV('Tts',2,7);">Tts 2:7</a>).
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<br><br><b>endure affliction</b>—suffer hardships [ALFORD].
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<br><br><b>evangelist</b>—a missionary bishop preacher, and teacher.
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<br><br><b>make full proof of</b>—fulfil in all its requirements, leaving nothing undone (<a onclick="return mV('Act',12,25);">Act 12:25</a>; <a onclick="return mV('Rom',15,19);">Rom 15:19</a>; <a onclick="return mV('Col',4,17);">Col 4:17</a>).
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<p id="a2Ti4_6"><b>6.</b> <i>Greek,</i> "For I am already being offered"; literally, as a <i>libation;</i> appropriate to the shedding of <i>his blood.</i> Every sacrifice began with an initiatory libation on the victim's head (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Phl/Phl002.html#Php2_17">Php 2:17</a>). A motive to stimulate Timothy to faithfulness—the departure and final blessedness of Paul; it is the end that crowns the work [BENGEL]. As the time of his departure was indicated to Peter, so to Paul (<a onclick="return mV('2Pe',1,14);">2Pe 1:14</a>).
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<br><br><b>my departure</b>—literally, "loosing anchor" (see on JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_23">Php 1:23</a>). <i>Dissolution.</i>
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<p id="a2Ti4_7"><b>7.</b> "I have striven the good strife"; the <i>Greek</i> is not restricted to a <i>fight,</i> but includes any competitive <i>contest,</i> for example, that of the racecourse (<a onclick="return mV('1Ti',6,12);">1Ti 6:12</a> [ALFORD]; <a onclick="return mV('1Cr',9,24);">1Cr 9:24</a>, etc. <a onclick="return mV('Hbr',12,1,2);">Hbr 12:1-2</a>).
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<br><br><b>kept the faith</b>—the Christian faith committed to me as a believer and an apostle (compare <a onclick="return mV('2Ti',1,14);">2Ti 1:14</a>; <a onclick="return mV('Rev',2,10);">Rev 2:10</a>; <a onclick="return mV('Rev',2,10);">3:10</a>).
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<p id="a2Ti4_8"><b>8. a crown</b>—rather as <i>Greek,</i> "<i>the</i> crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [BENGEL].
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<br><br><b>crown</b>—a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, etc. (compare <a onclick="return mV('1Pe',5,4);">1Pe 5:4</a>; <a onclick="return mV('Rev',2,10);">Rev 2:10</a>).
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<br><br><b>of righteousness</b>—The reward is <i>in recognition of righteousness</i> wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown <i>which consists in righteousness. Righteousness will be its own reward</i> (<a onclick="return mV('Rev',22,11);">Rev 22:11</a>). Compare <a onclick="return mV('Exd',39,30);">Exd 39:30</a>. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [POPE CELESTINE I., <i>Epistles,</i> 12].
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<br><br><b>give</b>—<i>Greek,</i> "shall award" in righteous requital as "Judge" (<a onclick="return mV('Act',17,31);">Act 17:31</a>; <a onclick="return mV('2Cr',5,10);">2Cr 5:10</a>; <a onclick="return mV('2Th',1,6,7);">2Th 1:6-7</a>).
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<br><br><b>in that day</b>—not until His appearing (<a onclick="return mV('2Ti',1,12);">2Ti 1:12</a>). The partakers of the first resurrection may receive a <i>crown</i> also <i>at the last day,</i> and obtain in that general assembly of all men, a <i>new</i> award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in <a onclick="return mV('Mat',25,40);">Mat 25:40</a>, taken for granted as <i>already</i> awarded, when that affecting those who benefited them is being passed [BENGEL]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The <i>righteous</i> heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.
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<br><br><b>me</b>—individual appropriation. <i>Greek,</i> "not only to me."
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<br><br><b>them that love</b>—<i>Greek,</i> "have loved, and do love"; <i>habitual</i> love and desire for Christ's appearing, which presupposes <i>faith</i> (compare <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>). Compare the sad contrast, <a onclick="return mV('2Ti',4,10);">2Ti 4:10</a>, "having <i>loved</i> this present world."
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<p id="a2Ti4_9"><b>9.</b> (<a onclick="return mV('2Ti',4,21);">2Ti 4:21</a>; <a onclick="return mV('2Ti',1,4,8);">2Ti 1:4, 8</a>.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.
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<p id="a2Ti4_10"><b>10. Demas</b>—once a "fellow laborer" of Paul, along with Mark and Luke (<a onclick="return mV('Col',4,14);">Col 4:14</a>; <a onclick="return mV('Phm',1,24);">Phm 1:24</a>). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (<a onclick="return mV('Mat',13,'20-22');">Mat 13:20-22</a>). CHRYSOSTOM implies that Thessalonica was his home.
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<br><br><b>Galatia</b>—One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, etc., "Galatia."
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<br><br><b>Titus</b>—He must have therefore left Crete after "setting in order" the affairs of the churches there (<a onclick="return mV('Tts',1,5);">Tts 1:5</a>).
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<br><br><b>Dalmatia</b>—part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (<a onclick="return mV('Tts',3,12);">Tts 3:12</a>) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (<a onclick="return mV('2Ti',4,21);">2Ti 4:21</a>), though they had been afraid to stand by him at his trial (<a onclick="return mV('2Ti',4,16);">2Ti 4:16</a>).
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<p id="a2Ti4_11"><b>11. Take</b>—<i>Greek,</i> "take up" on thy journey (<a onclick="return mV('Act',20,13,14);">Act 20:13-14</a>). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (<a onclick="return mV('Col',4,10);">Col 4:10</a>), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey.
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<br><br><b>he is profitable to me for the ministry</b>—Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (<a onclick="return mV('Act',15,'37-40');">Act 15:37-40</a>; <a onclick="return mV('Act',13,5,13);">13:5, 13</a>). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare <a onclick="return mV('Phm',1,24);">Phm 1:24</a>). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (<a onclick="return mV('Phm',1,11);">Phm 1:11</a>).
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<p id="a2Ti4_12"><b>12. And</b>—<i>Greek,</i> "But." Thou art to come to me, <i>but</i> Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare <a onclick="return mV('Tts',3,12);">Tts 3:12</a>). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.
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<p id="a2Ti4_13"><b>13. cloak...I left</b>—probably obliged to leave it in a hurried departure from Troas.
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<br><br><b>Carpus</b>—a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [GAUSSEN]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (<a onclick="return mV('Jhn',19,2);">Jhn 19:2</a>).
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<br><br><b>books</b>—He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.
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<br><br><b>especially the parchments</b>—containing perhaps some of his inspired Epistles themselves.
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<p id="a2Ti4_14"><b>14. Alexander the coppersmith</b>—or "smith" in general. Perhaps the same as the Alexander (see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_20">1Ti 1:20</a>) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my JFB for <a href= "./Comm/jfb/2Ti/2Ti000.html"><i>Introduction.</i></a> He may have been the Alexander put forward by the Jews in the tumult at Ephesus (<a onclick="return mV('Act',19,33,34);">Act 19:33-34</a>).
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<br><br><b>reward</b>—The oldest manuscripts read, "<i>shall</i> reward," or "requite him." Personal revenge certainly did not influence the apostle (<a onclick="return mV('2Ti',4,16);">2Ti 4:16</a>, end).
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<p id="a2Ti4_15"><b>15. our words</b>—the arguments of us Christians for our common faith. Believers have a common cause.
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<p id="a2Ti4_16"><b>16. At my first answer</b>—that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his <i>former</i> imprisonment at Rome, Timothy was with him (<a onclick="return mV('Phl',1,1,7);">Phl 1:1, 7</a>). This must have been, therefore, a <i>second</i> imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [EUSEBIUS, <i>Ecclesiastical History,</i> 2.251] that he was finally <i>beheaded,</i> accords with his not having been put to death in the persecution, A.D. 64, when <i>burning to death</i> was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.
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<br><br><b>stood with me</b>—<i>Greek,</i> "came forward with me" [ALFORD] as a friend and advocate.
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<br><br><b>may <i>it</i> not be laid to their charge</b>—The position of "their," in the <i>Greek,</i> is emphatic. "May it not be laid to THEIR charge," for they were intimidated; <i>their</i> drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (<a onclick="return mV('Act',7,60);">Act 7:60</a>).
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<p id="a2Ti4_17"><b>17. the Lord</b>—the more because <i>men</i> deserted me.
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<br><br><b>stood with me</b>—stronger than "came forward with me" (<i>Greek,</i> <a onclick="return mV('2Ti',4,16);">2Ti 4:16</a>).
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<br><br><b>strengthened</b>—<i>Greek,</i> "<i>put strength in</i> me."
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<br><br><b>by me</b>—"through me"; through my means. One single occasion is often of the greatest moment.
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<br><br><b>the preaching</b>—"the Gospel proclamation."
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<br><br><b>might be fully known</b>—might be fully made (see on JFB for <a href="./Comm/jfb/2Ti/2Ti004.html#a2Ti4_5">2Ti 4:5</a>).
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<br><br><b>that all the Gentiles</b>—present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.
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<br><br><b>I was delivered out of the mouth of the lion</b>—namely, Satan, the roaring, devouring lion (<a onclick="return mV('Luk',22,31);">Luk 22:31</a>; <a onclick="return mV('1Pe',5,8);">1Pe 5:8</a>). I was prevented falling into his snare (<a onclick="return mV('2Ti',2,26);">2Ti 2:26</a>; <a onclick="return mV('Psa',22,21);">Psa 22:21</a>; <a onclick="return mV('2Pe',2,9);">2Pe 2:9</a>); <a onclick="return mV('2Ti',4,18);">2Ti 4:18</a> agrees with this interpretation, "The Lord shall <i>deliver</i> me <i>from every evil</i> work," namely, both from evil and the evil one, as the <i>Greek</i> of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called <i>the lion</i>) which he rejoiced in, for he did not fear <i>death</i> (<a onclick="return mV('2Ti',4,'6-8');">2Ti 4:6-8</a>), but deliverance from the temptation, through fear, to deny His Lord: so ALFORD.
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<p id="a2Ti4_18"><b>18. And the Lord shall,</b> etc.—Hope draws its conclusions from the past to the future [BENGEL].
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<br><br><b>will preserve me</b>—literally, "will save" (<a onclick="return mV('Psa',22,21);">Psa 22:21</a>), "will bring me safe to." Jesus is the Lord and the Deliverer (<a onclick="return mV('Phl',3,20);">Phl 3:20</a>; <a onclick="return mV('1Th',1,10);">1Th 1:10</a>): He saves from evil; He gives good things.
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<br><br><b>heavenly kingdom</b>—<i>Greek,</i> "His kingdom which is a heavenly one."
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<br><br><b>to whom,</b> etc.—<i>Greek,</i> "to whom be <i>the</i> glory unto the ages of ages." The very <i>hope</i> produces a doxology: how much greater will be the doxology which the actual <i>enjoyment</i> shall produce! [BENGEL].
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<p id="a2Ti4_19"><b>19. Prisca and Aquila</b>— (<a onclick="return mV('Act',18,2,3);">Act 18:2-3</a>; <a onclick="return mV('Rom',16,3,4);">Rom 16:3-4</a>; <a onclick="return mV('1Cr',16,19);">1Cr 16:19</a>, written from Ephesus, where therefore Aquila and Priscilla must then have been).
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<br><br><b>household of Onesiphorus</b>—If he were dead at the time, the "household" would not have been called "the household <i>of Onesiphorus.</i>" He was probably <i>absent</i> (see on JFB for <a href="./Comm/jfb/2Ti/2Ti001.html#a2Ti1_16">2Ti 1:16</a>).
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<p id="a2Ti4_20"><b>20.</b> In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (<a onclick="return mV('Act',19,22);">Act 19:22</a>, possibly the same Erastus as in <a onclick="return mV('Rom',16,23);">Rom 16:23</a>, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (<a onclick="return mV('Rom',16,23);">Rom 16:23</a>); and Trophimus he left behind at Miletus sick. (On his former history, see on JFB for <a href="./Comm/jfb/Act/Act020.html#Ac20_4">Act 20:4</a>; <a href="./Comm/jfb/Act/Act021.html#Ac21_29">Act 21:29</a>). This verse is irreconcilable with the imprisonment from which he writes being the <i>first:</i> for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was <i>not</i> at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at <i>Ephesus</i> (<a onclick="return mV('2Ti',4,19);">2Ti 4:19</a>), and he desires Timothy to <i>salute them:</i> so also Onesiphorus' household (<a onclick="return mV('2Ti',1,18);">2Ti 1:18</a>). Paul had not the power of healing at will (<a onclick="return mV('Act',19,12);">Act 19:12</a>), but as the Lord allowed him.
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<p id="a2Ti4_21"><b>21. before winter</b>—when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (<a onclick="return mV('2Ti',4,13);">2Ti 4:13</a>).
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<br><br><b>Pudens...Claudia</b>—afterwards husband and wife (according to MARTIAL [<i>Epigrams,</i> 4.13; 11.54]), he a Roman knight, she a Briton, surnamed <i>Rufina.</i> TACITUS [<i>On Agriculture,</i> 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and <i>Pudens</i> in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of <i>foreign superstitions,</i> A.D. 57 [TACITUS, <i>Annals,</i> 3.32], probably <i>Christianity.</i> She probably was the instrument of converting Claudia, who took the name <i>Rufina</i> from her, that being a cognomen of the Pomponian gens (compare <a onclick="return mV('Rom',16,13);">Rom 16:13</a>, <i>Rufus,</i> a Christian). Pudens in MARTIAL and in the Chichester inscription, appears as a <i>pagan;</i> but perhaps he or his friends concealed his Christianity through fear. Tradition represents <i>Timothy,</i> a son of Pudens, as taking part in converting the Britons.
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<br><br><b>Linus</b>—put third; therefore not at this time yet, as he was afterwards, <i>bishop.</i> His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says CLEMENT, "visited <i>the farthest west</i> [perhaps Britain, certainly <i>Spain</i>], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.
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<p id="a2Ti4_22"><b>22. Grace be with you</b>—plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.
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