Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

“"Only Luke is with me." For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude. "Take Mark, and bring him with thee, for he is profitable to me for the ministry." It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach.”

“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."”

“And Tychicus have I sent to Ephesus. To supply the place of Timothy, while he came to Rome, and continued there: so careful was the apostle of the church there, that they might not be without the ministry of the word during his absence; see Eph 6:20. . 2 Timothy 4:13 ti2 4:13 ti2 4:13 ti2 4:13The cloak that I left at Troas with Carpus,.... About the word here rendered a "cloak", interpreters are not agreed: some take it for a garment, and about this they differ; some would have it to be a dignified robe, such as the Roman consuls and senators of Rome wore; which is not likely, this being not suitable to the apostle's character, state, and circumstances. Others take it to be a courser and meaner garment, wore in cold and rainy weather, to preserve from the inclementencies of it; and winter now coming on, Ti2 4:21 the apostle sends for it; which he perhaps had left at Troas in the summer season, as he came: but others take it to be a kind of desk or scrutoire, to put papers in, or a chest for books, a book press; and so the Syriac version renders it; and which agrees with what follows. Jerom understands it of a book itself, of the Hebrew volume of the Pentateuch (g). Troas, where this cloak, or book press, or book was, was a city in Asia Minor, that stood upon, or near the same place where old Troy stood, and from whence it seems to have had its name, and lay in Timothy's way from Ephesus to Rome; See Gill on Act 16:8, Act 20:7 and as for Carpus, he was Paul's host when he was at Troas. Some make him to be first bishop of Laodicea, and then of Crete; he is reckoned among the seventy disciples, and is said to be bishop of Berytus in Thrace; See Gill on Luk 10:1. When thou comest, bring with thee; he would have him call for it at Troas as he came by, and bring it with him: and the books; that were in it, or were there, besides the Hebrew Pentateuch: the apostle was a great reader of books, of various sorts, both Gentile and Jewish, as appears by his citations out of the Heathen poets, and his acquaintance with Jewish records, Act 17:28. And though he was now grown old, and near his exit, yet was mindful and careful of his books, and desirous of having them to read; and herein set an example to Timothy and others, and enforced the exhortation he gave him, Ti1 4:13. But especially the parchments: which might contain his own writings he had a mind to revise before his death, and commit into the hands of proper persons; or some observations which he had made in his travels, concerning persons and things; though it is most likely that these were the books of the Old Testament, which were written on parchments, and rolled up together; and hence they are called the volume of the book; and these the apostle had a special regard for, that whatever was neglected, he desired that these might not, but be carefully brought unto him. (g) Epist. ad Damas. qu. 2. p. 12. Tom. 3.”

“Only Luke is with me - This was Luke the evangelist, and writer of the Acts of the Apostles, who was always much attached to St. Paul, and it is supposed continued with him even to his martyrdom. Take Mark, and bring him with thee - This was John Mark, the sister's son of Barnabas, who, after having wavered a little at first, became a steady, zealous, and useful man; his name and conduct have been often before the reader. See the parallel passages. For he is profitable to me for the ministry - Εις διακονιαν· For service; that is, he would be very useful to the apostle, to minister to him in his present close confinement. Some think that the apostle means his preaching the Gospel; but at this time, I should suppose, there was very little, if any, public preaching at Rome.”

“Luke. St. Luke was always much attached to St. Paul. It is thought he accompanied him to the time of his martyrdom. When St. Paul says Luke alone was with him, we must understand that no other disciple was at that time with him; not that the faithful of Rome, whose faith was so lively and charity so ardent, had abandoned him in this time of danger. (St. Chrysostom, hom. x. p. 610.) — Mark. This is John Mark, cousin of Barnabas, of whom mention was made, Acts xiii. 12. &c. also Colossians iv. 10. He rather wavered in faith at the beginning, but was afterwards much attached to the apostle. (Calmet)”

“Take--Greek, "take up" on thy journey (Act 20:13-14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Col 4:10), 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. he is profitable to me for the ministry--Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Act 15:37-40; Act 13:5, Act 13:13). 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 Plm 1:24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Plm 1:11).”