See how near he had been to death. 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. “The Lord delivered me,” he says, “and will deliver.” But if he says, “He will deliver me,” why does he say, “I am ready to be offered”? Attend to the expression, “He delivered me,” he says, “from the lion's mouth”; and again, “He will deliver me,” not from the lion's mouth, but “from every evil work.” For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to “resist unto blood striving against sin”, and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up.
“And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen.”
This then is salvation, when we shine forth there. But what means, “He will preserve me unto His kingdom”? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For “He that hates his life in this world shall keep it unto life eternal.”
“To whom be glory.” Lo, here is a doxology to the Son.
Ver. 19. “Salute Priscilla and Aquila, and the household of Onesiphorus.”
For he was then in Rome, of whom he said “The Lord grant unto him that he may find mercy of the Lord in that day.” By this naming of him, he makes those of his household also more zealous in such good actions.
“Salute Priscilla and Aquila.” These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.
Ver. 20. “Erastus abode at Corinth: but Trophimus have I left at Miletum sick.”
This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest.
“Trophimus I have left at Miletum sick.” Why then did you not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise.
For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt? How would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, “Sirs, why do you do these things? We also are men of like passions with you.” Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, “You men of Israel, why do you marvel at this, or why do you sook so earnestly on us, as though by our own power or holiness we had made this man to walk”? Hear also the blessed Paul, saying, “There was given to me a thorn in the flesh, lest I should be exalted above measure.” But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, “My grace is sufficient for you”; not “that you may not be exalted above measure,” but what? “For my strength is made perfect in weakness.” Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, “We carry this treasure in earthen vessels”; that is, in bodies weak and liable to suffering. Why? “That the excellency of the power may be of God, and not of us.” If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, “He was sick near unto death, but God had mercy on him.” And many other instances there are of his ignorance of events, which was profitable both for him and his disciples.
“Trophimus I have left at Miletum sick.” Miletus was near Ephesus. Did this happen then when he sailed to Judea, or upon some other occasion? For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not. We see him however deserted by all. “For Demas,” he says, “has forsaken me. Crescens is departed into Galatia, Titus to Dalmatia. Erastus abode at Corinth. Trophimus have I left at Miletum sick.”
Ver. 21. “Do your diligence to come before winter. Eubulus greets you, and Pudens and Linus, and Claudia.”
This Linus, some say, was second Bishop of the Church of Rome after Peter. “And Claudia.” 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? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For 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 and disorder, those who are engaged in public affairs would be kept at home, and political business would be ill managed. So that neither in those 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. She is able to practice chastity even more than men, no such strong flame disturbing her; and to show forth modesty and gravity, and “holiness, without which no one shall see the Lord”; and contempt of wealth, if she will, and in short all other virtues.
“Do your diligence to come before winter.” See how he urges him, yet he does not say anything to grieve him. He does not say, “Before I die,” lest he should afflict him; but, “Before winter,” that thou be not detained.
“Eubulus,” he says, “greets you, and Pudens, and Linus, and Claudia, and all the brethren.” He does not mention the rest by name. Do you see that those were the most zealous?
Ver. 22. “The Lord Jesus Christ be with your spirit.”
There can be no better prayer than this. Grieve not for my departure. The Lord will be with you. And he says, not “with you,” but “with your spirit.” Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us?
“Grace be with us. Amen.”
Source: Homilies on Second Timothy (New Advent)