It is worthwhile to raise the question of why Paul calls Timothy to come to him, when it is Paul who has the responsibility of caring for the church, indeed for a whole people. Paul does not do this out of arrogance. Paul was in fact ready to come to Timothy, as he says, If I am delayed, you may know how one ought to behave in the household of God.^[1] But necessity constrained him. He was no longer the master of his own movements. He was in prison and had been confined by Nero and was all but on the point of death. That he might not die before he saw his disciple, he therefore sends for him, desiring to see him before he dies and perhaps to turn over heavy responsibilities to him.

Demas, having loved his own ease and security away from danger, has chosen rather to live luxuriously at home, rather than suffer hardships with Paul and share his present dangers. Paul has indeed blamed him, but only in order to confirm us, that we may not sink to self-indulgent weakness in declining toils and dangers, for this would amount to having loved this present world.

Now I exhort all of you to be obedient to the word of righteousness^[1] and to exercise all patient endurance, such as you have seen with your very eyes, not only in the blessed Ignatius and Zosimus and Rufus but also in others who were of your membership, and in Paul himself and the rest of the apostles; being persuaded that all these did not run in vain^[2] but in faith and righteousness, and that they are now in their deserved place with the Lord, in whose suffering they also shared. For they loved not this present world but him who died on our behalf and was raised by God for our sakes.

He calls Galatia what we now call Gaul; for so all of the older peoples called this place, as anyone can recognize from many sources, especially from the Jewish history written by Josephus. For those people who are now called Galatians are so designated in the old narratives that trace their movement from those regions to various places.

It was not for his own relief but for the ministry of the gospel that Paul wanted Mark with him. For though he was imprisoned, he never ceased to preach. For the same reason he sent for Timothy, not for his own comfort but for the work of the gospel, so that his death would not disturb the faithful.

This phailonēn may mean a garment, or, as some say, a bag, in which the books were contained.

The view that this paenula^[1] is some other kind of book, rather than just a garment, is ridiculous.

The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such.

What had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching.

Paul makes a distinction here between the parchment volumina, which are in the form of scrolls, and the regular libros, which are in book or codex form.

Here again he makes mention of his trial, not wishing merely to censure and accuse the man but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude.

If in time of war someone abandons a companion who is exposed to danger and shrinks back from the confrontation with the enemy, he would be justly condemned by the others for this gross betrayal. It is even more true with those who work for the gospel. But he then moves on to give encouragement to his disciple in what follows.

For we owe fruits to those who minister spiritual doctrine to us through their understanding of the divine mysteries. We owe these to them as men. We owe these fruits also to the living souls since they offer themselves as examples for us in their own continence.

Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand.

He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity and the violent and daring character of his government.

And again Paul, giving thanks to the Lord for his own salvation, says, I was rescued from the lion’s mouth, meaning the one who roars to devour souls.^[1] For he is full of wiles and at times he makes a lie appear as truth.

The apostles could not do everything. They did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. . . . For many things were permitted by God that the weakness of human nature might be manifested.

You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Clearly because they in purpose had already withdrawn from worldly affairs and were illustrious above others. . . . Such holy women are not prone to be discouraged by impediments in the affairs of this life. This is a work of divine grace given to this sex. A woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion or disorder, those who are engaged in public affairs would be kept at home and political business would be ill managed. So that neither in these matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom.

Paul testifies that Crescens was sent to Gaul [2 Tm 4:10], but Linus, whom he mentions in the Second Letter to Timothy [2 Tm 4:21] as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow soldier [Phil 4:3].

Paul testifies that Crescens was sent to Gaul [2 Tm 4:10], but Linus, whom he mentions in the Second Letter to Timothy [2 Tm 4:21] as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow soldier [Phil 4:3].