In this final apostolic manuscript, Paul writes from a prison cell in Rome to his dear friend Timothy, asking Timothy to come quickly. Nearing the end of his mortal sojourn, the apostle valued, in particular, the presence of Timothy, along with two other faithful brothers: “Luke alone is with me. Get Mark, bring him with you, for he is useful to me for service” (2 Tim. 4:11).3 Paul also requested three key items: “As you are coming, bring the cloak that I left in Troas with Karpos, and the scrolls, especially the parchments .... Endeavor to come before winter” (vv. 13, 21a).
The Ring of Truth
These seemingly trivial details reinforce the letter’s authenticity, contrary to the valiant attempts of critical scholarship to dismiss the text’s authorial claims and the consistent testimony of the early church.4 The realism of incidental features like these reflects the actual circumstances and needs of a real person, “Paul, an apostle of Christ Jesus” (1:1a), at a particular time and place in history.
Historical Background
Released from his previous detention in Rome, Paul traveled to the west coast of Asia Minor, leaving Timothy in Ephesus (1 Tim. 1:3) and Trophimus in Miletus (2 Tim. 4:20b), also spending time in the port city of Troas (2 Tim. 4:13).5 While in Troas Paul apparently stayed with a Christian named Karpos. The Greek name Κάρπος (traditional English spelling “Carpus”) is probably derived from the noun καρπός, meaning “fruit” in the sense of the product or outcome of something, quite fitting for a disciple of Jesus.6
Paul’s involvement with the church in this coastal community began as early as the year 50, when Luke joined Paul’s mission team during the second missionary campaign on the way to Macedonia (Acts 16:8-11). The apostle’s periodic return trips to Troas are documented in summer 56 (2 Cor. 2:12-13), spring 57 (Acts 20:5-11), and sometime around 62-64 (2 Tim. 4:13).
On this last visit Paul likely spent the winter in Troas, departing when weather conditions were more conducive to traveling. No doubt wanting to travel light, he left some personal items behind, with the intention of retrieving them prior to spending the next winter in the northwestern Greek city of Nicopolis (Tit. 3:12). His plans, however, were disrupted when he was arrested and extradited to Rome. Unprepared for restricted confinement and the upcoming winter in a cold-damp prison cell, he writes to his devoted companion in Ephesus to make haste to bring the items left in Troas, just north of where Timothy was stationed at the time.
Why the Hurry?
Traveling conditions in the ancient Mediterranean world were much more difficult (even treacherous) from late autumn to the end of winter (cf. Mark 13:18; Acts 27:1–28:11),7 which is probably why Paul typically spent the winter months in just one location (1 Cor. 16:6-8; Tit. 3:12; cf. Acts 18:11; 20:3-6). With winter approaching, if Timothy’s departure was not expeditious, he would almost certainly miss the opportunity to secure passage on a voyage to Rome, delaying the trip for another few months. Paul’s requests would then be unfulfilled, with a high probability that Timothy would never again see his mentor and friend on this side of eternity.
The Requested Items
Paul needed his “cloak.” The Greek φαιλόνης,8 from the Latin paenula, was a heavy, poncho-like garment made of coarse wool used as a coat, blanket, or shelter for protection against cold and rainy weather.9 Paul knew what it was like to suffer from the cold and lack of adequate clothing (1 Cor. 4:11; 2 Cor. 11:27; Acts 28:2), presumably even worse in his older years. His warm cloak would help lessen some of the misery in these already dismal circumstances.
He also asked for τὰ βιβλία (“the scrolls”). The term βιβλίον refers to a writing material, typically made of papyrus, upon which a written document was transcribed. Lengthier compositions were in scroll form.10 There were multiple and specific βιβλία Timothy was asked to bring.
Paul especially wanted τὰς μεμβράνας (“the parchments”). These were tanned animal skins, more expensive than papyrus and not commonly used for written documents until after the first century. The parchments Paul requested may have been leather scraps from his tentmaking activities, recycled into small codices or notebooks.
We are not told whether these scrolls and parchments were blank writing materials, written documents, or both. What we do know is that they were important to Paul. Anticipating his approaching execution, he may have wanted resources to keep learning and being edified during the limited time he had left, or writing supplies to extend his writing ministry, or copies of his previous letters from which to select a published collection.11
Rather than requiring months or years to gather from distant locations, the thirteen Pauline letters preserved in our NT would have been easily available in one place at the same time for reproducing and disseminating. In fact, within an approximate timeframe, having been in the company of Mark (1 Pet. 5:13), Peter had access to Paul’s writings, counting them among “the rest of the scriptures” (2 Pet. 3:15-16).
Paul’s Faithful Comrades
Paul’s spiritual service was never a “one-man show.” He understood the vital importance of community and partnership. Luke, Timothy, and Mark comprised a triad of trustworthy amanuenses, copyists, and envoys, capable of reading to Paul, writing for him, and couriering for him. In the Acts narrative, all three men worked closely with the apostle, whom he regarded as “coworkers” (1 Thess. 3:2; Philem. 24). While probably incidental (if not providential), Luke was Greek, Mark was Jewish, and Timothy was a mixture of both, all together expanding the apostle’s reach and influence among a much broader targeted audience and field of ministry.
Luke, whose Gospel recounts the story of Jesus from a Greek perspective, and Mark, whose Gospel tells the same story from a Jewish perspective through a Roman lens, were well suited to work in conjunction with Timothy, who had labored with Paul across the Mediterranean world and is mentioned by name in ten of Paul’s extant letters, plus Hebrews.
Both Luke and Timothy had been with Paul during his first Roman imprisonment,12 and Luke’s unfailing loyalty is confirmed, as Paul makes it a point to say, “Luke alone is with me.” Now Timothy is needed, the apostle’s “beloved and faithful son in the Lord” (1 Cor. 4:17), about whom he had earlier declared, “I have no one as likeminded .... as a child with a father, he has served with me in the gospel” (Phil. 2:19-24).
But what about Mark? It is interesting that Mark is included among the apostle’s esteemed colleagues, seeing that Paul and Mark had had such a turbulent past. Mark (a.k.a. John or John Mark) went from being a trusted “helper” (Acts 13:5), to an unreliable deserter (Acts 13:13), to a rejected coworker (Acts 15:37-40), to a reinstated coworker (Col. 4:10-11; Philem. 24), to someone Paul now considered to be “useful to me for service” (2 Tim. 4:11). Others had recently forsaken Paul (2 Tim. 4:10, 16), but Mark had redeemed himself and proved to be a worthy asset in the Lord’s work.
Paul’s Humanity
Contrary to the Pauline myth that has evolved through the centuries, Paul the apostle was not superhuman. He readily acknowledged his weaknesses, infirmities, and vulnerabilities.13 These final requests in his last days reveal not only his steadfast faithfulness but his awareness of personal needs and the importance of self-care.
o Physical health: he needed his cloak for protection against the cold-damp environment, with Luke the physician (Col. 4:14) for medical advice and care.14
o Mental health: he needed his scrolls and parchments to keep his mind engaged, staying busy, focused, productive, and useful to God.15
o Emotional health: he needed the company of Christian friends for mutual love, support, and encouragement.16
o Spiritual health: he depended on the Lord more than anyone or anything else. While others had forsaken him, the Lord never would and never did (2 Tim. 1:12; 4:17).17
Paul’s Priorities
Paul’s physical life was drawing to a close: “for I am already being poured out, and the time of my departure has come” (2 Tim. 4:6).18 Throughout his Christian walk he was well acquainted with hardship, opposition, and suffering: “I have fought the good fight” (v. 7a). Yet he never lost sight of the ultimate goal and maintained his staunch commitment to God: “I have finished the race, I have kept the faith” (v. 7b). His retirement from the Lord’s work would not begin until his final breath, taking innumerable souls with him: “finally the crown of righteousness is reserved for me, which the Lord, the righteous judge, will give to me in that day, not only to me, but to all those loving his appearing” (v. 8). From start to finish, Paul’s primary aim was bringing glory to the Lord (v. 18) and caring for others along the way (vv. 19-22).
Conclusion
If one’s earthly life were divided into four seasons, the aged apostle was nearing the end of winter. In rather ominous circumstances, the final requests in the final chapter of Paul’s final letter in his final days demonstrate his resolve to stay active, productive, and useful in the Lord’s service all the way to the end. May we follow in his footsteps as he faithfully followed in the footsteps of Christ.
--Kevin L. Moore
Endnotes:
1 Cf. 2 Timothy 1:1, 3, 8, 11, 12; 2:3, 10, 21; 4:5, 11.
2 Cf. 2 Timothy 1:13; 2:2, 9, 14-19, 24-25; 3:14-17; 4:2-4, 17.
3 Unless otherwise noted, scripture quotations are the author’s own translation. Paul’s letters to Timothy (and Titus) would have been written after Spring 62 (the close of the Acts narrative) and prior to Summer 68 (the end of Nero’s persecution).
4 Since at least the time of Irenaeus (ca. 125-200), the NT letters addressed to Timothy and Titus have unequivocally been regarded as genuinely Pauline; cf. also Polycarp, Heracleon, Clement of Rome, Ignatius, Tertullian, Clement of Alexandria, the Muratorian Fragment, et al. See K. L. Moore, A Critical Introduction to the NT 177-80; “Pastoral Epistles: Authorship,” Moore Perspective (30 Oct. 2018), <Link>.
5 During this period Paul traveled to Macedonia and other parts of Greece, Asia Minor, Crete, and possibly as far west as Spain (1 Tim. 1:3; 3:14; Tit.1:5; 3:12; 2 Tim. 4:13, 16-17, 20; cf. Rom. 15:28; Phil. 1:24-26; 2:24; Philem. 22). See K. L. Moore, “What Happened After Acts?” Moore Perspective (22 Nov. 2017), <Link>.
6 BDAG 509-10. See Matt. 3:8; 7:17a; 13:23; John 4:36; 15:1-8; Rom. 1:13; 6:22; Gal. 5:22-23; Eph. 5:9; Phil. 1:11; 4:17; Heb. 12:11; 13:15; Jas. 3:17-18. With reference to the carpal bones of the wrist, the term carpus is from late Latin with no relevance to the first century. In Greek and Roman mythology Karpos was the name of a minor god, the son of Zephyrus (god of the west-wind) and the nymph or season goddess Hora.
7 Note also Acts 12:19–13:4 (cf. Josephus, Ant. 19.8.2); Acts 16:12–18:1; 18:21-23; 19:1; 20:1–21:17.
8 Due to phonetic spellings and scribal changes, variants include φελόνης, φαινόλας, φαινόλης, and φαινόλιον (see BDAG 1046). Also rendered in English “coat” (CEV, NIV) or “overcoat” (NASB 2000).
9 See Cicero, Pro Milone 20.54; Quintilian, Institutio Oratoria 6.3.66; Juvenal, Satira 5.79; Pliny, Naturalis historia 8.48; Martial, Liber spectaculorum 14.129-130; cf. William Smith, A Dictionary of Greek and Roman Antiquities (John Murray, London, 1875), s.v. “Paenula.”
10 While often translated “book,” this was not the bound volume of pages in the modern sense of the word, although the codex form (multiple sheets bound together) came into widespread use near the end of the first century AD. See K. L. Moore, “The Production of a NT Document (Part 1),” Moore Perspective (1 Aug. 2018), <Link>.
11 See K. L. Moore, “Collection and Canonization of NT Writings” Moore Perspective (19 August 2012), <Link>.
12 Acts 28:16; Phil. 1:1; Col. 1:1; 4:14; Philem. 1, 24.
13 1 Cor. 2:3; 2 Cor. 10:10; 11:30; 12:5, 9, 10; Gal. 4:13. See K. L. Moore, “Paul the Myth,” Moore Perspective (26 July 2014), <Link>.
14 See also 1 Cor. 6:19-20; 1 Tim. 4:8; 5:23.
15 See also Rom. 7:5; 12:2-3, 16; 1 Cor. 14:15; Eph. 4:20-24; Phil. 4:4-9; Col. 3:2.
16 See also Acts 28:15; Rom. 1:11-12; 14:19; 1 Cor. 12:25-26; Gal. 6:2; 1 Thess. 5:11; Heb. 10:24.
17 See also Deut. 4:6-8; Psa. 118:6-7; Matt. 1:23; 28:20; Heb. 13:5-6. The Lord’s spiritual support is often provided through his spiritually-minded people (cf. 2 Cor. 7:6; 2 Tim. 1:16; Heb. 13:3; Jas. 2:15-17).
18 The verbal σπένδομαι means to “offer a libation/drink-offering ... of the apostle who is about to be offered up, to shed his blood as a sacrifice” (BDAG 937); cf. also Phil 2:17.
Related Posts: Who was Mark?; What do we know about Luke? Part 1 and Part 2; Timothy: of Value to God Part 1, Part 2, Part 3
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