Crescens into Galatia, Titus into Dalmatia.

“I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.”

“As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: "Demas hath forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: "Luke, the beloved physician, greets you." But surely if Luke, who always preached in company with Paul, and is called by him "the beloved," and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learned nothing different from him (Paul), as has been pointed out from his words, how can these men, who were never attached to Paul, boast that they have learned hidden and unspeakable mysteries?”

“"For Demas hath forsaken me, having loved this present world." He does not say, "That I may see thee before I depart this life," which would have grieved him, but "because I am alone," he says, "and have no one to help or support me." "For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica"; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, "having loved this present world." At the same time he wishes to draw his disciple to him. "Crescens to Galatia, Titus to Dalmatia." These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete.”

“He asks to be visited, and first he calls him to himself; second he indicates his own condition, at "Alexander"; third he concludes the epistolary greeting, at "they greet you." Again, first he commands that he come; second he assigns him a companion, at "take Mark"; third he shows what he should bring, at "the cloak." Concerning the first he does two things, for first he calls him; second he assigns the cause of the calling, at "Demas." He says therefore: because I am soon to depart from the world, hasten to come to me quickly. And this, that they might console one another, and that he might help him in the preaching of the Gospel, for which he was anxious, being in chains. Prov. 18:19: A brother who is helped by a brother is like a strong city. The cause of the calling is that he was deprived of the fellowship due to him. And first by one who had departed on account of his own fault; second, because he had sent certain ones to preach. He says therefore "for Demas," etc., that is, he preferred the love of this age to love of me. 1 John 2:15: If anyone loves the world, the charity of the Father is not in him. Crescens, a certain disciple, went into Galatia, sent by the apostle. Titus also, sent by him, went into Dalmatia, where in the end he is said to have been bishop. Job 38:35: Will you send lightnings, and will they go? "Luke alone is with me" — this one he retained in the preaching of the Gospel, in which he was gracious. 2 Cor. 8:18: whose praise is in the Gospel throughout all the Churches. Then when he says "Take Mark, and bring him," he assigns him a companion; and concerning this he does two things. First he assigns him a companion; second, the reason for this. This Mark is called by another name John, and is the cousin of Barnabas. Acts 15:37f. it is said that Barnabas wanted to take Mark, but Paul was unwilling. And on account of this a dissension arose between them, so that he departed from them. Col., last chapter: Mark, the cousin of Barnabas. The reason is, "because he is useful to me," etc. Then when he says "the cloak," etc., he says what he should carry. Carpus is a certain saint. The "penula" according to Jerome was a scroll of the law, which they had on paper in the manner of a roll, and this he calls the "penula." Or "penula" is said to be some garment; but, according to Chrysostom, it was a common garment. And because the apostle at Rome was poor, not receiving from others, therefore he wanted a garment to be brought to him. Haymo says that it was a special garment as a sign of nobility. Hence in Acts 22:25, Paul said that he was a Roman citizen. For Paul's father served the Romans at Tarsus of Cilicia; and from this he was made a Roman citizen: and the "penula" was a garment as a sign of the consul. And perhaps his father was consul there. Or "penula" is said to be a satchel where the books were, which seems to be the case, because there follows "and the books." But what need had the apostle, full of the Holy Spirit, of books? Again, his dissolution was at hand. I respond. It must be said that it was on account of two things. First, that in reading he might have comfort. 1 Macc. 12:9: having the holy books for comfort. For in books there is a remedy against tribulations. Or he says this lest they be lost, but might remain for the faithful. Again, the more he was approaching death, the more he pressed on with the service of the Scriptures; just as it is said of Ambrose that up to his last illness he did not cease to write; hence, while writing that Ps. 47:2: "Great is the Lord, and greatly to be praised," etc., he died. "But especially the parchments." Parchments are unwritten papers, or leaflets, where he had written his letters, or his sermons. Then when he says "Alexander," etc., he shows what things were with him, and what things are with him. And first on the part of men; second on the part of God, at "but the Lord stood by me." Again the first is divided into two; for first he tells him about a certain one who was against him; second about the negligence of those who did not help him, at "in my first defense," etc. Again, first he sets forth the fault of the one wickedly attacking; second he shows his future punishment, at "the Lord will repay him," etc.; third he shows how he is also to be punished according to the Church, at "whom you also avoid." It seems that this Alexander was a coppersmith, or a keeper of the treasury; and he was one of those who said that the legal observances were to be kept as necessary for salvation. 1 Tim. 1:19: concerning the faith they have made shipwreck, of whom is Hymenaeus and Alexander. And some say that this is the one about whom it is said in Acts 19:24, because he stirred up a sedition against the apostle; but the name disagrees, because that one was Demetrius, this one Alexander, and Luke; because that one was at Ephesus, this one at Rome. And he adds "he showed me many evils." And note that he does not say "he did," but that "he showed," because the wicked can show their intent against the just, but do not always carry it out, Jer. 1:19. Jer. 15:20: They will fight against you, and will not prevail, because I am with you. Job 5:12: who scatters the thoughts of the malicious, so that their hands cannot accomplish what they have begun. Who catches the wise in their own cunning, and scatters the counsel of the wicked. Then when he says "the Lord will repay him," etc., he sets down his future punishment. But note that he does not put the optative verb, "may he repay," but says "he will repay"; because it is signified that the punishment has been prepared by God, which the apostle foresaw from his obstinacy. Ps. 61:13: because you will repay each one according to his works. Yet, together with the fact that punishment is reserved for him in the future, the Church ought also to punish him by excommunicating him. Hence he adds "whom you also avoid," namely as a heretic. Titus 3:10: A heretical man, after one and a second correction, avoid. Of this saying he also gives the reason, saying "for he greatly withstood our words." Acts 7:51: You have always resisted the Holy Spirit. Consequently he sets down the negligence of those not helping him; and first he reproves their fault; second he asks pardon for them, at "may it not be imputed to them." He says therefore "in my first," etc. The Gloss says that the apostle often fought against Alexander who taught wrongly, and in person no one stood by him. But this does not seem to be his meaning here, because this Alexander was not so great that the apostle needed others to dispute with him. But it must be said that, as it is said in Acts 25:21: "Paul, appealing, was sent to Rome," and therefore it was necessary that he be presented to Caesar, that the cause of his mission be examined, and the Jews came against him. And this the apostle calls his first defense. In which the disciples were absent to him, fearing lest they be punished by the cruel Nero. Ecclus. 51:10: I was looking for the help of men, and there was none. Is. 63:3: I have trodden the winepress alone, and of the nations there is no man with me. But it could be said that this was because from the beginning no one knew. But this is false; rather, they withdrew out of a certain faintheartedness. Ps. 87:19: You have put far from me friend and neighbor, and my acquaintances, because of misery. Job 6:15: My brothers have passed by me, etc. But because they did it out of weakness, he prays for them, and does not excommunicate, saying "may it not be imputed to them." Luke 6:28: Pray for those who slander you. Then when he says "but the Lord," he shows what is done concerning him on the part of God, whose help he first sets down; second, the effect of this, at "and let them hear." He says therefore: all have forsaken me, but where man is lacking, God offers himself. Ps. 24: for my father and my mother have forsaken me, but the Lord has taken me up. Hence he says "the Lord stood by me," namely to help me. Jer. 20:11: The Lord is with me like a mighty warrior. Ps. 15:8: I foresaw the Lord always in my sight, because he is at my right hand, that I be not moved. And how? "And he strengthened me," giving fortitude of soul, so that I would not be stunned before Caesar. Ezek. 3:14: the hand of the Lord was with me, strengthening me. And this "that through me," etc., which is fulfilled when it is spread to many, and when what is said by mouth is fulfilled by deed. Acts 9:15: a vessel of election, etc. Then when he says "and let them hear," the effect of the divine help is set down. And first as to the past; second as to the future; third he gives thanks. But the benefit regarding the past is twofold, namely deliverance from fault and from punishment. He says therefore: the Lord stood by me, and therefore in that summons I was delivered, because I was not condemned by Caesar; but it was permitted to me that I might go where I wished. And therefore he says "and let all the nations hear," namely that others might be encouraged along with him to come. Ps. 95:5: Declare his glory among the nations. And that the insult of the Jews might be put down. And he adds "I was delivered from the mouth of the lion," that is, from the cruelty of Nero. Prov. 19:12: As the roaring of lions, so is the wrath of a king. Prov. 28:15: A roaring lion and a hungry bear is a wicked prince over a poor people. Second, he was delivered from fault; hence he says "the Lord delivered me from every evil work." But some are delivered from punishment, falling into the fault of denial of the faith. Ps. 17:18: He rescued me from my most powerful enemies, and from those who hated me, etc. And this through God. Wis. 8:21: I cannot be continent unless God grants it. "In the future he will save me." Is. 45:17: Israel is saved in the Lord with an eternal salvation. And he says "into the heavenly kingdom." Luke 22:29: I dispose to you, as my Father has disposed to me, a kingdom. Matt. 5:12: your reward is abundant in heaven. And therefore he gives thanks, "to whom be glory." 1 Tim. 1:17: to the king of ages. Then when he says "greet," etc., he enjoins on him the greeting of others; second he greets him on the part of others; third on his own part. Again, concerning the first, first he enjoins the greeting of others; second he determines the time of coming. He says therefore "greet Prisca," namely who is the woman, "and Aquila," the husband of Prisca, whom he puts first because perhaps they were more devout, "and the household of Onesiphorus." But why not him, but the household? Because perhaps he was dead, and therefore he greets the family; or perhaps because he was with him at Rome. Determining the time of coming, first he shows the necessity; second he pursues his purpose. The necessity is on account of others remaining in other places. Again, on account of the disturbance of the sea. Then he sets down the persons greeting, as is evident. And in the usual manner, lest the letter be corrupted, he writes in his own hand: "Grace be with you. Amen."”

“Only Luke is with me,.... The beloved physician, who wrote the Gospel that bears his name, and "the Acts of the Apostles", and was a constant companion of Paul's in his travels and sufferings: take Mark, and bring him with thee; who might be at Ephesus, or somewhere in Timothy's way as he came to Rome. This seems to be the same with John Mark of Jerusalem, the son of Mary, the sister of Barnabas, and who was with Paul and Barnabas in their travels, and who parted from them at Pamphylia; on whose account, and for that reason, there was so great a difference between Paul and Barnabas, as to separate upon it; but now the apostle had entertained a better opinion of him, and was reconciled unto him, and was very desirous of his company and assistance; and which he had, Col 4:10. For he is profitable to me for the ministry; that is, of the Gospel, to assist in preaching it.”

“Demas hath forsaken me - This is another proof of the posteriority of this epistle: for Demas was with the apostle in his first imprisonment, and joins in the salutations, see Col 4:14, which were written when Paul was a prisoner at Rome for the first time. Having loved this present world - Αγαπησας τον νυν αιωνα Having preferred Judaism to Christianity; or having loved the Jews, and having sought their welfare in preference to that of the Gentiles. The עולם הזה words olam hazzeh, which answer to the Greek τον νυν αιωνα, are generally to be understood as signifying, either the Jewish people, or the system of Judaism. It was now become doubly dangerous to be a Christian; and those who had not religion enough to enable them to burn, or in any other way to expose life for it, took refuge in that religion which was exposed to no persecution. This is a light in which the conduct of Demas may be viewed. It could not have been the love of secular gain which had induced Demas to abandon St. Paul; he must have counted this cost before he became a Christian. See below. Crescens to Galatia - Whether the departure of Crescens was similar to that of Demas, as intimated above, or whether he went on an evangelical embassy, we know not. Charity would hope the latter; for we can hardly suppose that Titus, who is here said to have departed to Dalmatia, had abandoned his Cretan Churches, his apostolical office, and especially his aged father and friend, now about to seal the truth with his blood! It is probable that both these persons had gone on sacred missions, and perhaps had been gone some time before the apostle was brought into such imminent danger. Even for Demas, as standing in this connection, something might be said. It is not intimated that he had denied the faith, but simply that he had left the apostle and gone into Thessalonica; for which this reason is given, that he loved the present world. Now, if αγαπησας, having loved, can be applied to a desire to save the souls of the Jews, and that he went into Thessalonica, where they abounded, for this very purpose, then we shall find all three - Demas, Crescens, and Titus, one at Thessalonica, another at Galatia, and the third at Dalmatia, doing the work of evangelists, visiting the Churches, and converting both Jews and Gentiles. This interpretation I leave to the charitable reader, and must own that, with all the presumptive evidences against it, it has some fair show of probability. Demas has received little justice from interpreters and preachers in general. It is even fashionable to hunt him down.”

“Crescens into Galatia, Titus, &c. These two did not abandon the faith, but only left St. Paul to preach the gospel, with his consent. Crescens went from Rome into Galatia, or into Gaul, as it is found written in the Greek. Theodoret, Eusebius, St. Epiphanius, &c. say that Galatia, in the Greek, is often put for Gaul, in profane authors. On this account it is said by some, that Crescens preached in Gaul. Adon makes him founder of the Church of Vienne, in Dauphinè; an opinion still prevalent in that city. The feast of St. Crescens is kept by the Latin Church, on the 27th of June. (Calmet) — As to Titus, it cannot be doubted but he went into Dalmatia for the purpose of the ministry, and by the order of St. Paul. Thence it seems most probable that he went into Crete, where he governed the Church as bishop, and there died. (Theodoret; St. Chrysostom; Theophylactus; Estius, &c.)”

“Demas--once a "fellow laborer" of Paul, along with Mark and Luke (Col 4:14; Plm 1:24). 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 (Mat 13:20-22). CHRYSOSTOM implies that Thessalonica was his home. Galatia--One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia." Titus--He must have therefore left Crete after "setting in order" the affairs of the churches there (Tit 1:5). Dalmatia--part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (Tit 3:12) 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 (Ti2 4:21), though they had been afraid to stand by him at his trial (Ti2 4:16).”