But the Lord stood by me, and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered out of the mouth of the lion.

“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.”

“"Notwithstanding the Lord stood with me, and strengthened me." Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. "That by me the preaching might be fully known." That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was intrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. "And that all the Gentiles might hear." What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. "And I was delivered out of the mouth of the lion." "And the Lord shall deliver me from every evil work." 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" (Heb. xii. 4), 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 hateth his life in this world shall keep it unto life eternal." (John xii. 25.)”

“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."”

“Salute Prisca and Aquila,.... The same with Priscilla and Aquila: and so the Complutensian edition, and some copies, read here; who were of the same occupation with the apostle, and with whom he wrought at Corinth, and whom he left at Ephesus; and who seem by this salutation to have continued there, Act 18:2. And the household of Onesiphorus: who also lived at Ephesus, and whose kindness to the apostle, when he was at Rome, is before mentioned, Ti2 1:16.”

“The Lord stood with me - When all human help failed, God, in a more remarkable manner, interposed; and thus the excellency plainly appeared to be of God, and not of man. That by me the preaching might be fully known - When called on to make his defense he took occasion to preach the Gospel, and to show that the great God of heaven and earth had designed to illuminate the Gentile world with the rays of his light and glory. This must have endeared him to some, while others might consider him an opposer of their gods, and be the more incensed against him. I was delivered out of the mouth of the lion - I escaped the imminent danger at that time. Probably he was seized in a tumultuous manner, and expected to be torn to pieces. The words εκ στοματος or εκ βρυγμου λεοντος ῥυεσθαι, to be rescued from the mouth or jaws of the lion, are a proverbial form of speech for deliverance from the most imminent danger. Several writers think Nero to be intended by the lion, because of his rage and oppressive cruelty. But Helius Caesarinus was at this time prefect of the city; Nero being in Greece. He was a bloody tyrant, and Nero had given him the power of life and death in his absence. The apostle may mean him, if the words be not proverbial.”

“The Lord stood, &c. All agree that Nero is here meant by the lion. St. Chrysostom thinks that St. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. (St. Chrysostom, hom. x. p. 611.) — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. (Bible de Vence) — The times predicted by the apostle in this epistle, (ver. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears : Assentatores populi, multitudinis levitatem voluptate quasi titillantes. (Cicero) In the same sense Plutarch says: ta ota apoknaiousin . It is yours, adds St. Paul, os kalos stratiotes Christou Iesou , [2 Timothy ii. 3.] as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. (Witham)”

“the Lord--the more because men deserted me. stood with me--stronger than "came forward with me" (Greek, Ti2 4:16). strengthened--Greek, "put strength in me." by me--"through me"; through my means. One single occasion is often of the greatest moment. the preaching--"the Gospel proclamation." might be fully known--might be fully made (see on Ti2 4:5). that all the Gentiles--present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world. I was delivered out of the mouth of the lion--namely, Satan, the roaring, devouring lion (Luk 22:31; Pe1 5:8). I was prevented falling into his snare (Ti2 2:26; Psa 22:21; Pe2 2:9); Ti2 4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (Ti2 4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so ALFORD.”