Обстоятельственная часть, или послесловие (2Тим.4, 9–22)

It consists of: a) the calling of Saint Timothy to himself with the reason for this (4, 9-12); b) commission (verse 13); c) warning (4, 14 – 15); d) news (4, 16–18); e) kissing (4, 19 – 21); f) blessings (verse 22). a) The calling of Saint Timothy (2 Tim. 4:9-12) 2 Timothy 4:9. Try to come to me soon. Briefly expresses the invitation in full confidence that it is only necessary to hint about this to Saint Timothy, who always wanted to be inseparably with his father and teacher. However, he uses coercive words: “struggling, soon.” Maybe he wanted to say: don’t let any obstacles stop you. “Soon” – in verse 21 is replaced by the word: “before winter.” This meant either the final limit to delay, or the fear that winter, having captured him on the road, would keep him on the road for a long time against his will and expose him to extreme dangers. Saint Chrysostom says: “one may ask: why does Paul call Timothy to himself, when the Church and the whole people were entrusted to him? The Apostle does not do this out of pride. But why? Because he was in extremes, he could no longer walk of his own free will, he lived in prison, having been imprisoned there by Nero, and was preparing to die soon. Therefore, so that this does not happen before meeting with the disciple, the Apostle calls him to himself, wanting to see him before his death and, perhaps, convey a lot to him.” 2 Timothy 4:10. Forsake Dimas for me, having loved the present age, and go to Thessaloniki; Criscent to Galatia, Titus to Dalmatia; Luke is one with me. “He does not say: for I wish to see you before you depart from this life, which would greatly sadden Timothy; but: for I remain alone, I have no one who helped me" (St. Chrysostom), - "in action he preached the Gospel" (Blessed Theophylact). “For leave Dimas with me.” – “And Demas was one of Pavlov’s associates, and highly praised; for he says: “Demas and Luke, my companions, kiss you” (Phil. 1:23–24). But in danger, Demas, leaving the Apostle, left Rome, considering separation as safety for himself” (Blessed Theodoret). He did not fall away from the faith, but was afraid of torment and death, and ran away. “There have been difficulties before, there have been dangers, but not so formidable and inevitable. He couldn’t resist.” “Having loved the present age,” that is, having loved peace, a safe and quiet life, I wanted to enjoy myself at home rather than be in poverty with me and share my real dangers. He reproaches only Demas, however, not wanting to reproach him, but to strengthen us, so that we do not weaken in spirit in dangers and labors; at the same time, he wanted to bind his disciple (that is, Saint Timothy) (Saint Chrysostom) to himself even more. "Criscent to Galatia, Titus to Dalmatia". “These he does not rebuke; for Titus was one of the most wonderful men, so Paul entrusted him with church affairs on an island not small, but very large, that is, Crete” (St. Chrysostom). “These went with his knowledge and on his orders; why doesn’t he talk about them: they left me” (Ecumenius). “They went not because they loved the present age, but on business, and perhaps to preach, or because of some other need” (Blessed Theophylact). “They are both free from this accusation, because they were sent by the Apostle himself to preach” (Blessed Theodoret). The legend of Sophronius about Criscentus preserves that he preached in Galatia and Gaul. In Vienna (Gaulish), having installed his disciple Zacharias as bishop, he returned to Galatia and died there as a martyr during the reign of Trajan. Apostle of the 70. His memory is July 30. - Blessed Theodoret writes: “Criscent to Galatia.” This is how the Apostle called Gaul; that's what they were called in ancient times; that is what those familiar with external learning still call them.” About Saint Titus, see the introduction to the Epistle to him. Dalmatia was then the same country as it is now, and formed part of Illyria. The preaching of the Apostle reached Illyricum even before the first bonds (Rom. 15:19). Probably, during the second bond, the need in the local Church for some kind of authoritative orders was discovered, and Saint Paul sent there to organize the affairs of Saint Titus, who had already fulfilled a similar assignment in Crete. “Luke is one with me.” “He was constantly with Saint Paul, wrote the Gospel and the Acts of the Apostles, was hardworking, inquisitive and patient. The Apostle speaks about him in another Epistle: “his praise is in the Gospel in all churches” (2 Cor. 8:18)” (St. Chrysostom). He was with Saint Paul during the first bonds (Col. 4:14; Phil. 1:24). Of course, he was with him all the time between these bonds. 2 Timothy 4:11. Bring Mark with you to eat: there is something useful for me in the service. Saint Mark was with the Apostle in Rome during the first bonds and, during his visits to the Churches after them, he was probably left somewhere by him, perhaps in some Macedonian or Achaian Church, which lay on the way from Ephesus to Rome. Or perhaps he was still in Colosse, which St. Paul commanded in his Epistle to them to receive him when he came. He could have remained there until now. “There are many good things for me to serve.” Which one? “He does not demand it for his own peace, but for the service of the Gospel. For even in prison he did not stop preaching. And he calls Timothy to himself not for his own needs, but for the gospel, so that there would be no confusion among the believers on the occasion of his death, so that his numerous disciples, being present at the same time, would calm the confusion and comfort those mourning his death; for among those who believed in Rome, there were probably venerable men” (St. Chrysostom). 2 Timothy 4:12. Tychicus sent ambassadors to Ephesus. The difficulty in understanding this place will be eliminated if we assume that: ambassador - stands instead of: I send; “the ambassador” - it is said in the meaning: he decided to send, as it were: consider him sent. This is mentioned in addition to the explanation that he is alone - in Rome with Saint Luke. Tychicus was sent with this Epistle and had to stay in Ephesus, instead of Saint Timothy, to observe and immediately let him know if something decisive happened. This order was conveyed in words; in the Epistle there is no mention of him, so as not to offend the Ephesians by conveying the idea that they cannot be left alone, as unsteady and unreliable. What the Apostle did not write: to you, this should not be considered an inconvenience in our assumption. Having said: to “Ephesus,” he obviously also said: to you. It should also not be thought that Saint Timothy was not in Ephesus at that time. b) Commission (2 Tim. 4, 13) 2 Timothy 4:13. Felon, whom I left in Troas with Carp, come and bring books, especially leather ones. Felon - outerwear, the material changed, judging by the time of year, but the shape was the same, protecting from dust, rain, dampness and cold. Having gone to Macedonia (1 Tim. 1:3) and Achaia, the Apostle this time went through the Troas and there left the extra burden with Carp, having in mind to return soon, as he expected (1 Tim. 3:14). But circumstances were such that, instead of Ephesus, he had to go to Rome as a prisoner. Felony turned out to be necessary. He orders him to bring it. Carp is no longer mentioned in Scripture. If this is the same one that is commemorated on May 26, then the legend (Hippolytus) says about him that he was a disciple and companion of Saint Paul, preached the word of God in Crete, where he met with Saint Dionysius the Areopagite, and in Thrace; died and was buried in Beria of Thracia. Out of 70. “He who is coming, bring it.” The path for Saint Timothy lay or was assigned the same, through the Troas. Books were then made of papyrus and parchment. The latter, being more expensive, were, of course, the same in content. This could be the Bible, some theological treatises of Gamaliel, the Gospels that were already in use, Matthew, Mark, Luke, perhaps the Epistles of St. Paul himself and other Apostles. Who had these books? Maybe with the same Karp, having been left along with the felony, for relief and in the hope of returning soon and taking them back. “In ancient times the Divine Scriptures were kept in scrolls made of tanned leather; and so the Jews have them to this day” (Blessed Theodoret). “Why did he need books when he was preparing to go to God? And they were very necessary to convey them to the believers, so that they would have them instead of his teachings. All believers probably felt a great loss then, especially those who were present at his death and then enjoyed seeing him. “And he requires the phelonion in order not to have to take it from another. You see how much he cared about this (so as not to take from others); and in another place he expressed this when he said to the Ephesian elders: “You know that these hands have served my demand and those who are with me” (Acts 20:34-35)” (St. Chrysostom). c) Warning (2 Tim. 4: 14–15) 2 Timothy 4:14. Alexander is a forger and has done a lot of evil: may the Lord reward him according to his deeds. This Alexander is not the same one who pacified the people during their uprising against St. Paul in Ephesus (Acts 19). He was a bookish man and indifferent to the benefits of forging. Rather, he was a friend of Demetrius, a silversmith, who had his own workshop of copper products, χαλκευς. Perhaps he is not the one mentioned in (1 Tim. 1:20); at least that’s what he could have been, despite his viciousness. But the definition of this is not important. It doesn’t matter where he showed opposition and villainy to the Apostle, in Rome or in Ephesus, and whether the Apostle’s word is a memory of what happened before or of the present, of what happened in Rome. In the latter case, we must assume that he came from Ephesus to Rome, either himself or from the Ephesian society, to accuse St. Paul and was ready to return to Ephesus again. It seems that such an assumption is unnecessary. Saint Paul was taken to Rome not at all because of Ephesian complaints, but for preaching everywhere. Why is there no reason to move this Alexander after him and bring him back? It is easier to imagine him remaining motionless in Ephesus, and very mobile only in opposition to the Gospel and the holy Apostles. Saint Paul experienced evil from him during his last stay in Ephesus and now reminds Saint Timothy of him so that he should beware of him. This is a warning, not news. Blessed Theodoret writes: “It is not at all surprising that the coppersmith raised rebellions against the Apostle and brought him into danger; because those who live by the labor of their hands tend to stir up the people (against what takes away their work). So the silversmith Demetrius armed the whole of Ephesus against Paul.” And Saint Chrysostom says that “here the Apostle remembers the temptation, not only to reproach or condemn the person mentioned, but to inspire the student to exploits and to dispose him to courageously endure temptations. Even if the people who cause temptations were unimportant, even if they were insignificant and dishonest, one must, he says, endure everything courageously.” “You have done a lot of evil to me” - “more than once caused me great sorrow” (St. Chrysostom). “He made me suffer greatly and in different ways. And it usually happens that insignificant and low people, when they begin to do evil, they give no mercy, not caring at all about the opinion of society” (Blessed Theophylact). “May the Lord reward him according to his deeds.” The Apostle’s speech is calm, without passionate movements. Therefore it looks more like a prediction than a vengeful desire. Blessed Theophylact writes: αποδωη – stands instead of: αποδωσει; a Saint Chrysostom and reads: αποδωσει. Blessed Theodoret writes: “this is a prediction, not an oath (and he reads: αποδωη), and the Apostle said this, comforting Blessed Timothy and teaching him not to be upset by the successive uprisings of his opponents.” But the desired expression should not arouse any bewilderment. For the desire to see obstacles to the success of the gospel removed is approved by moral feeling. The Apostle says in this spirit: “he says this not because the saints rejoice at the punishments of evil people, but because the matter concerned preaching and the weakest of the believers needed such consolation: this will not go unpunished for him” (St. Chrysostom). It is common for saints to enter into God’s plans and, in a sense of God’s truth, to express the desire for what God’s opponents deserve, as we meet in the Psalms and Prophets. 2 Timothy 4:15. Take care of yourself from worthlessness, for you vehemently resist our words. "Take care of yourself." He did not say: cause him grief, punish him, drive him away, although by the grace of God he could have done this; He does nothing of the kind and does not arm his disciple against him, but only commands him to move away from him, leaving the punishment to God” (St. Chrysostom). “He vehemently opposes our words.” “That is, the words of the sermon” (Ecumenius), - “the gospel of the Gospel” (Blessed Theophylact). “He wages war against the Gospel, opposes it” (St. Chrysostom). He resists in word and deed. d) News (2 Tim. 4, 16–18) 2 Timothy 4:16. At my first answer, no one was with me, but she left me all behind. May it not be imputed to them. The final judgment has not yet been pronounced. Only Saint Paul stood at the trial for the first time and defended himself. Although it cannot be concluded that the matter was not going in his favor, on the contrary, the following words (verse 17) convey the idea that Saint Paul was not alien to the hope of deliverance from condemnation and death, as in the first bonds: with all this, however, it was very sensitive for him that at the time of his answer there were none of his close assistants with him. What it means: “no one was with me” - who St. Paul means by this and what exactly they could do with their presence - is not visible. But it goes without saying that their presence would have brought more than one consolation to St. Paul, which he knew how to find in sources other than people. Somehow it could serve to eliminate his accusation. Saint Chrysostom says that Saint Paul this time was tried and condemned for the conversion of the cupbearer Nero. There were probably people who could show that St. Paul could not be blamed for this, but out of fear they did not come out in his defense. “You left me all behind” sounds like heartfelt pity, so natural in such circumstances. St. David often contains similar passages: “and my neighbors are far away from me.” My known, friends and sincere ones have gone away from me (Ps. 37:13; 87:9 – and more). “Let it not be imputed to them.” They did this not out of hostility, but out of fear of the unbridled Nero, before whom nothing legal had any value when it did not agree with his desire. They did not hope to help Saint Paul, but would have betrayed themselves - into the hands of death; that's why they left. And the disciples left the Lord Savior. He saw this in advance and did not condemn them. Saint Paul does the same: “let it not be imputed to them,” that is, from God and the Lord. “The apostle showed fatherly mercy towards them; because the removal did not come from malice, but from fear” (Blessed Theodoret). “You see how meekly he speaks about those close to him, although they have committed a serious offense; for it is not the same thing to be abandoned by strangers or by one’s own. Do you see how strong his grief was? You, he says, cannot say that I, being persecuted by strangers, found consolation, relief and help from my own people; for they too betrayed me: “They left me all behind.” Truly, this is no small sin. If in war the one who abandons a comrade in danger and delivers only himself from the hands of the enemy is rightly called by his own people a spoiler and a traitor; then even more so in preaching” (St. Chrysostom). 2 Timothy 4:17. The Lord appeared to me and strengthened me, so that my preaching would be known, and all the nations would hear: and I would be delivered from the mouth of lions. Throughout his entire life, the Lord did not leave the Apostle with His personal guidance and consolation. He did the same at the end of it. The Lord did not abandon what was abandoned by people; but he stood up and strengthened him, - he breathed in courage in the face of death, - “he bestowed boldness, and did not allow him to lose heart” (St. Chrysostom). “Yes, my preaching will be known.” It will be known, πληροφορηθη, - certified, convincingly confirmed for everyone in its truth. Of course, not the future preaching, but the past one, or in general the preaching of the Gospel, spread everywhere by all the Apostles. How was it confirmed in its truth at this time by St. Paul? His self-defense before the court. Courts were then conducted openly. In addition to the judges, there was a large gathering of people present. In Rome, the head of the Roman Empire, persons of all nations could be present. The Lord, having appeared, inspired the Apostle and gave his word such power that everyone, to varying degrees, felt convinced of the truth of the Gospel, both the judges and those gathered, and the Apostle was not condemned. The court probably already had in mind to decide the case of the Apostle himself at once; but after his speech he left both the matter unresolved and the Apostle alive. Persons of different nations who were at the trial heard this - and they had to spread the news about it to all ends of the world. But, in addition, news of what was happening in Rome soon spread throughout the world. This circumstance also had to be resolved - that they wanted to condemn for the Gospel, but had to yield to the power of truth and did not condemn - and confirm the Gospel. This is what the words mean: “and all the nations will hear.” Of course, they heard and also felt what those present did. Saint Chrysostom speaks to this place: “let the preaching be known by me” - that is, so that it is confirmed. Look how great his humility is. Not because, he says, God strengthened me so that I would be worthy of such a gift, but so that the gospel that was entrusted to me would be confirmed. This is the same as if someone wore a scarlet robe and a diadem and was saved because of them. “And all the nations will hear.” What does it mean? So that, he says, the words of the sermon and the care of providence for me may become known to everyone.” “And I would be delivered from the mouth of lions”, λεοντος, - lion. “You see how close he was to death; he was in the very jaws of the lion; he calls Nero a lion, because of his brutality, the power of his kingdom and inflexibility” (St. Chrysostom). “The Apostle called Nero a lion both as a king and as the most cruel” (Blessed Theodoret). So are our other interpreters. It seems to others that it is better to understand the extreme danger of death by a lion. But from whom did this danger come at that time? From Nero. Why accept a different interpretation? Ambrosiastes sees here an invisible lion, always roaring and looking for someone to devour. This is closer than the previous allegory; because without this lion no trouble can happen. “He speaks in a similar way about the lion, just as Peter, his fellow apostle, says: “Your adversary the devil, like a lion, roars and goes about seeking someone to devour” (1 Pet. 5:8). But since in the Apostle he did not find an opportunity to deceive him, he incited his sons against him and through them oppressed him and subjected him to executions; so that if not as a sinner, then at least as a righteous person, if only he were taken from among the living, so that he would not convert the greatest number to faith. This had already happened and he had now managed to fulfill it, but, delivered by God’s providence, the Apostle launched an attack on him, denouncing his weakness by taking it out of his mouth and not allowing him to do what he wanted. So, the Apostle now expresses gratitude to God that through His help he was delivered from death. He shows himself so confident in God’s care for himself that he expects to be freed from future temptations. He longs for such a deliverance not only in this life, but also on the day of judgment he longs to be saved and to be worthy to reign with Christ the Lord forever.” 2 Timothy 4:18. And the Lord will deliver me from every evil work, and save me into His Heavenly Kingdom; To him be glory forever and ever. Amen. "And he will deliver." “The apostle did not say: next time he will deliver me from the lion, but he says: “from every evil work”; for he knew that he would certainly accept the end of his life” (Blessed Theodoret). “The Lord has delivered me,” he says, “and will deliver me.” But if he delivers again, then how does he say: “I’m already hungry”? But take heed of his words. “I was delivered,” he says, “from the mouth of the lion”; and further: “will deliver” – no longer from the mouth of lions, but from what? “Every work is evil.” Then He delivered me from dangers, and then He will deliver me from all sin, that is, He will not allow me to leave this life worthy of condemnation” (St. Chrysostom). “Before this He snatched me from the jaws of bodily death; since I have already preached enough, then He, I hope, will no longer deliver me from bodily death, but from all sin, that is, he will not allow me to relax before death, but will allow me to resist sin until I bleed, which is to get rid of the mental wolf” (Blessed Theophylact). “Truly, to fight sin until you bleed and not fall means to get rid of another lion - the devil. His last deliverance is more important than the first, when he was to be given over to death” (St. Chrysostom). “And He will save you into His Heavenly Kingdom.” To the Kingdom - for the Kingdom, or for the granting of the Kingdom of Heaven to me, for introduction and installation into it. Only those who are pure from all sin enter the Kingdom of Heaven. for this is true salvation; then until someone is brought into the Kingdom, he is not yet saved. “This is true salvation when we shine there. What does it mean: “save into His kingdom”? He will deliver me, he says, from all guilt and save me for the blissful life there (even if for this I had to undergo deprivation of life here). For to be saved for the Kingdom of Heaven (often) means to die for it here. “Hate your souls in this world,” says the Lord, “you will keep them in eternal life” (John 12:25)” (St. Chrysostom). “To Him be glory” – “this is a doxology to the Son” (St. Chrysostom). “For the Lord is the Son. Glory is given to Him, as to the Father and as to the Holy Spirit” (Ecumenius). e) Kissing (2 Tim. 4, 19–21) 2 Timothy 4:19. Kiss Priscilla and Aquila and Onesiphorus' house. Aquila and Priscilla, returning to Rome (Rom. 16:3), now find themselves again in Ephesus. They probably went to Rome for a while to finish their business there, leaving the rest to live in Asia Minor; Nero's furies could hasten their departure from there. Look about them in the Epistle to the Romans. Saint Chrysostom says about them: “these are the persons whom the Apostle often mentions, with whom he lived, who received Apollos. This greeting was a considerable consolation for them, served as proof of his respect and love and brought them great grace; for even one greeting from such a holy and blessed man could fill the one who received this greeting with great grace.” About Onesiphorus, see above (1, 16–17). Saint Chrysostom says: “Onesiphorus was with him (the Apostle) in Rome, as he says (1, 16). “With this greeting, he makes his Household more zealous for deeds similar to the deeds of Onesiphorus.” Other things about him are written by Saint Demetrius, that he was a bishop in Colophonia and Kyrenia and even suffered to the point of blood for his faith. The “Martyrdom” testifies about him that, after many wounds, he was torn to pieces by wild horses and gave up his spirit in the hands of God. Out of 70. Memory - September 7. 2 Timothy 4:20. Erastus stayed in Corinth. I left Trofim in Milita, who was ill. Leaving Ephesus for the last time, Saint Paul headed to Macedonia (1 Tim. 1:3). Consequently, north of Ephesus; and Miletus lies south of Ephesus. But the needs of the Church could have placed St. Paul in the need to visit Miletus, where ships also landed and sailed. Having finished his business here, he boarded a ship and headed further to Troas, Philippi, Thessaloniki. From Macedonia he descended to Achaia, visited Corinth - and from here he was either taken, or he himself went to Rome. This path was indicated by the testimony of Scripture. This makes it clear how Erastus remained in Corinth and the sick Trophimus was left in Milita. Erastus is commemorated, an envoy with Saint Timothy to Macedonia, at the end of Saint Paul’s three-year stay in Ephesus (Acts 19:22). Erastus is commemorated, one of the stewards of the city in Corinth (Rom. 16:23). It is also mentioned here. Is this the same person or different? Maybe one. It seems to be hindered by the fact that one of them is the ruler of the city, who is not allowed to leave the city, therefore, to be with the Apostle for a long time, as the other two cases suggest. But this ruler is named: οικονομος - housekeeper, manager of the master's part of the city; he could be assigned to this by election, for a year, and, having sent his turn, be free. But they will say: in the Epistle to the Romans he is called a ruler in office, and before this it is mentioned that a certain Erastus was sent with Saint Timothy from Ephesus to Macedonia. It is obvious that this one is not this one and this one is not that one. - It is assumed that there was an embassy from Corinth to St. Paul in Ephesus, to inform about the troubles there. The ruler could also be among the embassy officials, leaving the city for a while and handing over the matter to his fellow assistant. At the end of the embassy business, he, instead of going with the other members of the embassy, ​​went with Timothy, who was to go down from Macedonia to Achaia and Corinth. It remains to be assumed that upon returning this way to Corinth, his position ended - and he, as a free man, either forever joined the companions of St. Paul, or was often with him. He was with him recently in Ephesus and went with him to Macedonia along the indicated route; he went down to Corinth with him and should have gone with him to Rome, but he did not go, but remained in Corinth. He remained, perhaps out of some need, with the consent of St. Paul, or perhaps without this consent and against the desire of the Apostle, as may be suggested: “osta.” In any case, according to Saint Timothy, he should have been in Rome with Saint Paul. How was he not there, and yet Saint Timothy could have thought: how can the Apostle say that there is no one with him except Luke? Where is Erast? where is Trofim? Having forgotten to mention them in the first list of those who left him, he remembers them now in order to save Saint Timothy from unnecessary thoughts. Erast from 70. Memory of November 10th. Look about him in the Epistle to the Romans. Trophimus, an Ephesian, accompanied Saint Paul from Ephesus through Troas to Macedonia and Achaia and back (Acts 20:4), and went with him to Jerusalem, where he served as a reason for the indignation of the Jews against Saint Paul (Acts 21:29). He was St. Paul's constant companion. And before this, when Saint Paul set out from Ephesus for Macedonia, he accompanied him, but fell ill at Miletus and was left there. On this occasion, Saint Chrysostom gives guidance, very intelligible, about the ways of God’s good providence in bestowing miraculous help. “We’ll leave Trophima sick.” Why didn't you heal him, but left him like that? But the Apostles could not do everything, or did not arrange everything with grace, so that no one would think more about them than what he saw. The same thing, as we see, happened with the blessed and righteous men who preceded them, for example, with Moses. He was tongue-tied - why didn’t God heal his tongue-tiedness? He often fell into sorrow and despondency and did not enter the promised land. God allowed a lot to show the weakness of human nature. For if even at this the insensitive Jews said: “Where is Moses, who brought us up from the land of Egypt?” (Ex. 32:1), what would they not say if he led them into the promised land? If God had not allowed him to feel fear of Pharaoh, would they not have recognized him as a god? This, as we know, was done to Paul and Barnabas by the inhabitants of Lystra, mistaking them for gods. But they, “tearing your garments, jumping up among the people, calling and saying: men, what are you doing this; and we are men servile to you” (Acts 14:14-15). Likewise, Peter, when he healed a man lame from birth and when everyone was amazed at what had happened, answered: “Men of Israel, why are you marveling at this? or why do you look at us, as if we made it to walk by our own strength or by piety?” (Acts 3:12). Listen also to what blessed Paul says: “Being a sinner of the flesh, let me not be arrogant” (2 Cor. 12:7). But you will say that he said this out of humility. No, not like that; not only “a dirty trick was given to him” so that he would be humble in wisdom, and it was not only out of humility that he said this, but also for other reasons. For, look, God does not answer him: “My grace is sufficient for you,” so that you do not become arrogant, but what? “For My strength,” he says, “is made perfect in weakness” (2 Cor. 12:9). In this way, two goals were achieved: it was obvious how things happened, and everything was attributed to God. Therefore, in another place the Apostle says: “The imams have this treasure in scanty vessels,” that is, in bodies that are weak and subject to suffering. For what? “Let the exceeding power be of God, and not of us” (2 Cor. 4:7). If their bodies were not subject to suffering, then everything would be attributed to them. And in another place we see how he grieves over illness when he speaks of Epaphroditus: “for he was near death, but God had mercy on him” (Phil. 2:27). And he did not know much, for the benefit of both himself and his students.” According to legend, Trophimus was beheaded in Rome under Nero, along with Aristarchus and Pudus. Out of 70. Memory April 15. 2 Timothy 4:21. Try to come before winter. Evvul, and Pud, and Khin, and Claudia, and all the brethren kiss you. Having mentioned those whom he had previously forgotten to say that they were not with him, Saint Paul adds one feature to the invitation of Saint Timothy to himself - namely, that he should take care to come before winter. Winter could slow down the journey, or even completely delay it somewhere until spring. Meanwhile, there was an urgent need for him to be in Rome as quickly as possible. So he forces him.” “How he forces him! But nowhere does he express anything regrettable; does not say: come before my death, so as not to sadden him, but: before winter, so that you do not encounter obstacles” (St. Chrysostom). Having introduced this additional thing, the Apostle continues to kiss or greet Timothy himself from different persons. “They kiss you Evvul” - and so on. All the persons from whom the greeting is sent bear Roman names and therefore were believers from the Romans. They could have become acquainted with Saint Timothy during the first bonds of Saint Paul, when Saint Timothy was with him. The fact that there are no greetings from the Jewish believers is suggested by the idea that they were not present: some were tortured, others ran away. No legend has survived about “Evvula”. It is enough for his glory that Saint Paul remembers him. "Pud" - one of the senators, received the holy apostles Peter and Paul in his house. His house is turned into a church called Pastorskaya. According to the Roman Martyrology, he was the father of the holy martyrs Praxeda and Pudenziana; a: Claudia, according to the Bollandists, was his wife. Beheaded along with Trophimus and Aristarchus. Of the 70 Apostles. Memory April 15. "Linus" is the first Roman bishop after the holy Apostles, as Saint Irenaeus and Eusebius testify. Out of 70. Memory November 5. "Claudia" “Do you see how the women also were zealous and fervent in the faith? Such is Priscilla, such is this Claudia, who had already crucified themselves (by choice) and were ready for exploits (martyrdom). The female gender does not prevent (being masculine). Truly, it is a matter of God’s grace that persons of this sex can die a thousand times (for Christ), if they want—many of them actually became martyrs—can succeed in chastity, and even more than men, can have modesty, and honesty, and holiness (purity), without which “no one will see the Lord” (Heb. 12:14), and contempt for wealth, and everything else in general” (St. Chrysostom). "And all the brethren." “He doesn’t call the latter by name. You see that they were more fiery” (Saint Chrysostom). “He listed the most zealous by name, but called others by a common name” (Blessed Theodoret). f) Blessings (2 Tim. 4:22) 2 Timothy 4:22. The Lord Jesus Christ is with your spirit. Grace be with you. Amen. The Lord Jesus Christ is with your spirit. “There is nothing better than such goodwill. Do not grieve, he says that I am far from you; The Lord is with you. And he did not say: with you, but: “with your spirit” (St. Chrysostom). All our interpreters see in these words an indication of the grace of the Holy Spirit, of course, because our spirit cannot become worthy of communion with the Lord unless it is restored to its rank by the grace of the Holy Spirit. Saint Chrysostom says: “Otherwise God cannot be with us if there is no spiritual grace in us; for if she leaves us, how will He be with us?” - To this Ecumenius adds: “The Apostle says, as it were: “with the influx of the Holy Spirit, which you now have, may the Lord Jesus Christ be with you.” So, “extreme help is favored: from the grace of the Holy Spirit and from the Lord God, who promotes it” (St. Chrysostom). "Grace be with you". All our interpreters read: “with us.” And it seems better. “With us” - that is, with me, as well as with you, or “with us” - with me, with the Romans, with the Ephesians and with all Christians. “He included himself in the communion of grace” (Blessed Theodoret). “Finally, he asks for (grace) for himself, that is, so that we may always be pleasing to God, so that we may have grace with its gifts; for if it is inherent in us, then there will be nothing regrettable. Just as someone who sees a king and enjoys his favor does not feel any sorrow, so we, even if we lose friends, even if we are subjected to some other disaster, will not feel any sorrow if grace is with us and protects us. How can you attract grace to yourself? Doing what pleases God, obeying Him in everything. And in large houses, don’t we see that those servants enjoy the favor of their masters, who with all their souls and with all their zeal take care of the needs not of their own, but of the master’s, who, not only under the compulsion of the masters, but out of their own zeal and zeal, do everything well? And is it not when they are constantly in front of the eyes of their masters, when they study at home, do not worry about their own affairs and do not care about their own benefits, but consider the master’s property to be theirs? If in everyday affairs someone despises his own and cares about the master’s, he does not lose his own, but, on the contrary, receives more; then even more so in spiritual ones. Despise your own, and you will receive God's; He Himself desires this. Despise the earth and you will receive the Kingdom of Heaven; abide there, not here” (Saint Chrysostom). “May God give us such grace through the prayers of both the one who wrote and the one who received this Epistle, and may we see them in their eternal settlements, not from afar, like the rich Lazarus, but dwelling with them and being under their authority, according to the grace and love of the Lord Jesus Christ, with whom befits the Father with the Holy Spirit glory and splendor now and always and unto the ages of ages. Amen" (Blessed Theodoret). You might be interested in: