Come Before Winter ...

At the end of a remarkable life in the Lord’s service, including an enormously impactful teaching and writing ministry, the apostle Paul produced his last written document that preserves his final recorded words. What the aged apostle regarded as of highest importance was knowing and serving the Lord,¹ while rightly discerning, obeying, defending, and propagating the divine will as revealed in scripture.²

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 (1 Tim. 3:14; 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; 28:11). 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; 3 John 2.

     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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Final Exhortations and Concluding Remarks (Hebrews 13:17-25)

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17, NKJV).

Submit to Your Leaders

Some among the recipients of this epistle were weak, immature, forsaking the assemblies, susceptible to strange teachings, and in danger of falling away. Thankfully their current leaders were trying to lead them in the right direction and should therefore be heeded (cf. vv. 7, 24). Like shepherds, they “watch out for your souls” and will be held accountable (cf. 4:13; 12:23).¹ Church leaders are to accept their responsibility with joy, not grief, for the benefit of the souls entrusted to their care (cf. 1 Tim. 3:1).

Prayer Requested and Prayer Offered

“Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner” (Hebrews 13:18-19).

The first statement is indicative of plural authors (cf. 2:5; 5:11; 6:9, 11), and the second indicates that one of them is the leading figure (cf. vv. 22-23; 11:32), apparently known to the reading audience.² Their lives are worthy of emulating, but they too are in need of prayers. This is similar to the Thessalonian letters, co-authored by Paul, Silvanus, and Timothy (1 Thess. 1:1; 2 Thess. 1:1), wherein occasionally Paul inserts a personal comment (1 Thess. 2:18; 3:5; 5:27; 2 Thess. 2:5; 3:17).

“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

As the God of peace (Phil. 4:9; Rom. 15:33; 1 Cor. 14:33), the peace he wants us to have begins with his presence in our lives (Rom. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (Rom. 12:18; 14:19). God’s peace is coupled with his power, having raised our Lord Jesus from the dead (Acts 2:24; 17:31; Rom. 4:24), who is now the Great Shepherd of the sheep (Psa. 23:1; 1 Pet. 5:4). His leadership is therefore worthy of following.

Godly peace, motivation, and help are available through the blood of the everlasting covenant (cf. 10:29). The modifier “everlasting” is in contrast to the temporary covenant of the Jews (cf. 8:13), thus no other covenant is going to be made beyond this one. God’s blessings and assistance through Christ’s sacrifice and covenant enable us to be complete in every good work to accomplish his will (cf. Matt. 7:21; Eph. 2:10; Tit. 2:14; Jas. 2:14-26). He continues to work in us what is well pleasing in his sight (cf. Phil. 2:12-13; Col. 1:29; 1 Thess. 2:13; 2 Thess. 1:11).

Because of the intermediary work of Jesus Christ, he is deserving of glory, honor, and praise “forever and ever.” The “Amen” that closes this prayer is repeated as the concluding word of the epistle (see comments below).

Final Appeal and Exhortation

“And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen” (Hebrews 13:22-25).

As a postscript, the prominent writer of this epistle (cf. vv. 18-19) makes a personal appeal, similar to the endings in Paul’s letters where he seems to have taken the pen from the amanuensis and written the postscript in his own hand (e.g., 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19).

This epistle is described here as “a word of exhortation,” which appears to be its primary purpose. Donald Guthrie affirms: “the writer’s arguments are not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity” (NT Introduction 704, 710).

Timothy, apparently known to the original readership, had been imprisoned but was released and would potentially accompany the authorial leader to personally visit them. A greeting is sent to the local leaders (cf. vv. 7, 17), “and all other saints.” This seems to suggest that Hebrews was intended for a particular congregation in an area where there were other congregations in the near vicinity.

Also sending a greeting are certain ones “from Italy.” This could have reference to (a) residents in Italy, in which case the author(s) are in Italy at the time of writing and are addressing this epistle to Christians outside of Italy; or (b) Italians

living away from Italy sending greetings back home, in which case the author(s) are outside of Italy addressing this epistle to those living in Italy, perhaps Rome?⁴ The preposition apo (“from”) rather than en (“in”) seems to support the latter. Timothy was known to the Roman Christians (Rom. 16:21; Phil. 1:1; 2:19; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9, 13), and Hebrews was first attested at Rome, quoted by Clement of Rome in his letter to the Corinthians (ca. AD 95-96).

The final grace wish may suggest Paul’s contribution to the Hebrews epistle or perhaps betray his influence, since all of his letters (and no others in the NT) end with the grace benediction. The concluding “Amen” is an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BDAG 53) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.³

Conclusion

Although written in a historical context far removed from our own, Hebrews issues the same message of assurance. It enables us to understand more clearly how God has worked through the ages to prepare for and secure our redemption and heavenly home. He has provided a better way with better promises through a better covenant. Hebrews reminds us of the seriousness of sin, the dangers of apostasy, the importance of a steadfast faith, and the gratitude we owe to God for all that he has done and continues to do. He has given his Son, who is both subservient and exalted, as a far greater prophet, mediator, lawgiver, rest-provider, and savior. As the long-anticipated messianic king, Jesus is also our merciful and faithful High Priest, brother, sanctifier, forerunner, sacrifice, shepherd, and the unchangeable founder and perfector of our faith. May we be encouraged if not transformed by the message of Hebrews to remain faithful to the One who has been faithful to us.

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 20:28; 1 Peter 5:1-3.

     ² See K. L. Moore, “The Plural Authorship of Hebrews,” Part 1 (20 July 2016) <Link> and Part 2 (27 July 2016) <Link>. In the vast majority of extant multi-sender papyrus letters from antiquity, first person terminology is entirely plural, demonstrating that the responsibility for the content rests equally with each correspondent. However, some of these ancient letters (e.g., P. Oxy. 1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that one of the senders is the primary spokesman or leader of the group who at times refers only to himself.

     ³ Rom. 1:25; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.

     ⁴ See K. L. Moore, “Introducing Hebrews,” Moore Perspective (3 Aug. 2016), <Link>.

Related Posts: Hebrews 13:1-16

 

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The Last Chapter of Romans: Greetings from Christian Friends (Romans 16:21-23), Part 1 of 2

In addition to Paul’s acquaintances in Rome who could vouch for him, he now includes greetings from immediate colleagues, demonstrating that he is not alone in his teachings, mission, and all that has been conveyed in this letter.¹

“Timothy, my fellow worker, greets you …” (Romans 16:21a, ESV).

Among those with Paul in Corinth at the time of writing is his dear friend “Timothy.”² The name Τιμόθεος is a combination of the Greek words τιμή (“value”) + θεός (“God”), meaning “of value to God.” Paul regards him as “my fellow worker” [ὁ συνεργός μου],³ a recognition afforded earlier to Prisca and Aquila and in a broader sense Urbanus.⁴ The churches east of Rome already knew Timothy as the apostle’s coworker, so the introduction here would not only be informative to unfamiliar Romans⁵ but would set the stage for Timothy’s eventual excursions to Rome.⁶

Timothy’s Background

He was a mixed-race native of the Lycaonian city of Lystra in the southern Galatia province of eastern Asia Minor (modern-day central Turkey). His mother Eunice and maternal grandmother Lois were Jewish, from whom he had learned the holy scriptures from childhood, and his father was Greek, probably the reason Timothy was uncircumcised in spite of his Jewish bloodline (Acts 16:1-3; 2 Tim. 1:5; 3:15).

Timothy was likely converted to Christ during the first missionary campaign of Barnabas and Paul, as reference is made to “the disciples” in Lystra (Acts 14:20, 22), one of whom is later identified as Timothy (Acts 16:1).⁷ His faithfulness to the Lord and competence in the Lord’s service were observable enough for the brethren in the area to speak highly of him (Acts 16:2). When Paul returned to Lystra early in the year 50, he was so impressed with Timothy that he invited the young man to join his mission team (Acts 16:3a). 

As new converts, Timothy and Eunice had witnessed firsthand the severe maltreatment toward those proclaiming the gospel in an anti-Christian world and were also warned, “through many afflictions we must enter God’s kingdom” (Acts 14:19-22; cf. 2 Tim. 3:10-12). Nevertheless, Timothy readily joined Paul’s mission team, with no reported resistance from his mother or anyone else, and he even submitted to circumcision (a painful and risky surgery) to enhance his effectiveness in advancing the gospel among fellow ethnic Jews (Acts 16:3b). Even though he was already regarded as Jewish among Gentiles, the cultural expediency of circumcision⁸ averted the charge by orthodox Jews of Timothy being an apostate to be banned from strategic preaching sites like the synagogues.⁹

Repeatedly described as Paul’s “child” [τέκνον],¹⁰ Timothy would have been somewhat younger than the apostle. About thirteen or fourteen years after the partnership began, mention is made of Timothy’s “youth” [νεότης] (1 Tim. 4:12). While this descriptive term does not indicate an actual number, it was applied to men of military age (ca. 20-45),¹¹ and the comparable expression “young man” [νεανίας] (cf. Acts 7:58) referred to one between the ages of about 24 and 40 (BAGD 534). When Timothy became Paul and Silas’s missionary assistant, he was probably in his 20s or early 30s.¹²

Young Timothy was entrusted with a “gift” [χάρισμα] “through” or “by means of” [διά] prophecy (1 Tim. 4:14a; cf. 1:18), implemented “through” or “by means of” [διά] the laying on of Paul’s hands (2 Tim. 1:6), along “with” [μετά] (in addition to) the laying on of the eldership’s hands (1 Tim. 4:14b). These were the congregational leaders appointed by Paul and Barnabas several months earlier (Acts 14:23), showing their endorsement and confirmation of Timothy’s mission.¹³

Timothy’s Work with Paul

He became one of Paul’s closest companions and is mentioned by name in the openings of more Pauline documents than any of the apostle’s other coworkers.¹⁴ Timothy appears to have played a prominent role in the production of 2 Corinthians, Colossians, and the Thessalonian correspondence.¹⁵ Two of Paul’s letters, including his final apostolic manuscript, are addressed to Timothy. The only writings in the Pauline corpus wherein Timothy is not explicitly named are those sent to the Galatians, the Ephesians, and Titus.¹⁶ 

The young apprentice worked with Paul in southern Galatia (Acts 16:1-6), in the Macedonian cities of Philippi, Thessalonica, and Berea (Acts 16:7–17:14), in the Achaian cities of Athens and Corinth (Acts 17:15–18:5; Rom. 16:21; 2 Cor. 1:19; 1 Thess. 3:1-2), and in the Asian cities of Ephesus (Acts 19:22; 1 Cor. 4:17) and Troas (Acts 16:8-11; 20:4-5). After the letter to the Romans was penned, he also journeyed with Paul from Corinth en route to Jerusalem with financial assistance for needy saints (Acts 20:4) and eventually made his way to Rome.

As Timothy matured and gained experience, he served as the apostle’s trusted representative to the churches of Macedonia (Acts 19:22), including the cities of Philippi (Phil. 2:19)¹⁷ and Thessalonica (1 Thess. 3:2), and Achaia’s capital of Corinth (1 Cor. 4:17; 16:10). He would go on to be with Paul in Rome (Phil. 1:1; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9-21), serve as an evangelist in Ephesus (1 Tim. 1:2-3; 2 Tim. 4:5), and at some point be imprisoned but later released (Heb. 13:23).

Timothy’s Demeanor

Timothy appears to have been prone to timidity and fear and subject to disregard because of his reserved temperament and comparative youth (1 Cor. 16:10-11; 1 Tim. 4:12; 2 Tim. 1:7-8).¹⁸ He also struggled with health issues (1 Tim. 5:23). Not surprisingly, whenever he was sent as Paul’s emissary, he was given elaborate commendations (1 Cor. 4:17; 16:10-11; Phil. 2:19-24; 1 Thess. 3:2). Even though the young evangelist was already known by these churches, such generous acclamations would help bolster his confidence and promote acceptance and respect.¹⁹ It would further justify Paul’s absence and remind the readers that Timothy was a divinely commissioned “man of God” in his own right (1 Tim. 6:11), whose admonitions ought to be heeded.²⁰

“… so do Lucius and Jason and Sosipater, my kinsmen” (Romans 16:21b).

Also sending greetings from Corinth are three more brothers associated with the apostle’s ministry, one with a Latin name and the other two with Greek names. Once again Paul sees the need to expressly identify “my kinsmen” [οἱ συγγενεῖς μου] (cf. vv. 7, 11), fellow-ethnic-Jews (cf. 9:3-5), whether applicable here to all the names in the verse or just the last two.²¹

The Latin name “Lucius” [Grecized Λούκιος] means “light,” a praenomen that was among the most common in ancient Rome. The only other occurrence of the name in the NT is that of “Lucius of Cyrene” (Acts 13:1), one of the leaders of the Syrian Antioch church. Whether or not the two biblical references apply to the same person cannot be confirmed.

While the name’s contracted form is Λουκᾶς (“Luke”), which is also short for Λουκανός, it is highly unlikely that the person named here is Paul’s longtime friend and companion Luke the physician. The apostle consistently refers to him as Λουκᾶς rather than Λούκιος (Col. 4:14; Philem. 24; 2 Tim. 4:11), and Dr. Luke appears to have been in Philippi at the time of writing (Acts 20:1-5; cf. 16:10–17:1). Moreover, if Lucius is among the ones Paul identifies as “my kinsmen,” a presumed Gentile like Luke would be excluded.²² Nothing more is known about Lucius beyond this verse. 

The Greek name “Jason” [Ἰάσων]²³ means “healer,” from the noun ἰατρός (“one who heals, a mediciner, physician”) and the verb ἰάομαι (to “heal” or “cure”), cognate with Iaso [Ἰασώ], the goddess of healing.²⁴ The name also appears in Acts 17:1-10 with reference to a Thessalonian convert, often assumed to be non-Jewish and therefore not counted as Paul’s ethnic kinsman. However, during the inaugural campaign at Thessalonica, Jews, proselytes, and Gentile God-fearers would have been the main targeted audience each sabbath day, and “some” [τινες] of the synagogue attendees were persuaded (Acts 17:4a). 

It has been suggested that the name Jason was “a pure Greek substitute for Ἰησοῦς, which was simply a transliteration of Yēšûa‘.”²⁵ Nonetheless, most Thessalonian converts were “worshiping-Greeks” [σεβομένων Ἑλλήνων] (Acts 17:4) and former idolaters (1 Thess. 1:9), and Josephus shows a distinction in names when speaking of a former high priest named “Jesus” [Ἰησοῦς], who “changed his name to Jason [Ἰάσονα] …” (Ant. 12.5). Albeit less than conclusive, among the identified delegates accompanying Paul from Corinth on the way to Jerusalem were “the Thessalonians, Aristarchus and Secundus” (Acts 20:4), with no mention of Jason.

“Sosipater” [Σωσίπατρος] is a Greek compound name consisting of σῴζω (“save” or “preserve”) + πατήρ (“father”), meaning “saving father” or “father’s rescuer.” The contracted form is “Sopater” [Σώπατρος], worn by “Sopater the Berean, son of Pyrrhus” (Acts 20:4), who was with Paul in Corinth at the time of writing and accompanied him to Macedonia onto Jerusalem.²⁶ Perhaps he was called by this name because he had led his father Pyrrhus to Christ, having snatched him out of the proverbial fire.²⁷ That he was ethnically Jewish and thus Paul’s kinsman is supported by Acts 17:10-12.²⁸

--Kevin L. Moore

Endnotes:

     ¹ This feature occurs in another letter addressed to a community of disciples with whom the apostle was not personally acquainted (Col. 4:10-15; cf. also the other correspondence sent to Colosse, Philem. 2, 23-24), yet in the rest of his letters comparatively minimal (1 Cor. 16:19-20a; 2 Cor. 13:13; Gal. 1:2a; Phil. 4:21b-22; 2 Tim. 4:21; Tit. 3:15a) or not at all (Ephesians, 1-2 Thessalonians, 1 Timothy).

     ² Cf. Acts 20:1-4; 1 Cor. 16:5; 2 Cor. 1:1, 16.

     ³ In 1 Thess. 3:1-2 textual evidence is divided as to whether Timothy is a συνεργὸν (“coworker,” CSB, ESV, NASB, NRSV), διάκονον (“servant” or “minister,” ASV, RSV), or both (N/KJV; cf. NIV). B. M. Metzger acknowledges, “on the basis of external evidence it may appear that the reading καὶ διάκονον τοῦ θεοῦ … should be adopted,” but he then opines, “the reading that best accounts for the origin of the others is καὶ συνεργὸν τοῦ θεοῦ …” (Textual Commentary [2nd ed.] 563). However, the vast majority of manuscripts support the inclusion of both descriptive terms: καὶ διάκονον τοῦ θεοῦ καὶ συνεργὸν ἡμῶν (“and servant of God and our coworker,” BMT).

     ⁴ Elsewhere, having applied the descriptor to himself and Apollos (1 Cor. 3:9) and then to himself, Timothy and Silvanus (2 Cor. 1:24; 6:1), Paul also includes Titus (2 Cor. 8:23), Epaphroditus (Phil. 2:25), Euodia, Syntyche, Clement, and others (Phil. 4:2-3), Aristarchus, Mark, and Jesus Justus (Col. 4:10-11), Philemon (Philem. 1), and Mark, Aristarchus, Demas, and Luke (Philem. 24). “Paul mentions many other friends whom he does not explicitly call co-workers but from whom he certainly would not have withheld the designation …. One can well believe that, without their self-denying aid, his own ministry would have been much less effective than it was” (F. F. Bruce, The Pauline Circle 87, 90).

     ⁵ P. Lampe, From Paul to Valentinus 157.

     ⁶ Phil. 1:1; Col. 1:1; Philem. 1; 2 Tim. 4:9-21.

     ⁷ Timothy was regarded as Paul’s “child” [τέκνον] (1 Cor. 4:17; Phil. 2:22; 1 Tim. 1:2, 18; 2 Tim. 1:2; 2:1), not only emphasizing the closeness of their relationship but perhaps identifying Timothy as one of the apostle’s early converts (compare 1 Cor. 3:1-2; 4:14-17; Phil. 2:22; Philem. 10).

     ⁸ Cf. 1 Cor. 7:19; 9:19-23. Titus, on the other hand, was a full-blooded Greek whose concession to this Jewish rite would have compromised the Christian faith and set a dangerous precedent (see Gal. 2:3-5).

     ⁹ F. F. Bruce, The Pauline Circle 31; cf. F. Rosner, Encyclopedia of Jewish Medical Ethics 196.

     ¹⁰ 1 Cor. 4:17; Phil. 2:22; 1 Tim. 1:2, 18; 2 Tim. 1:2; 2:1.

     ¹¹ Herodotus, The Histories 4.3.1; 9.12.2; Thucydides, The Peloponnesian Way 2.8.1. The minimum age of military service in ancient Israel was 20 years old (Num. 1:3, 20, 22, 24, etc.). In the Roman army, the youngest recruits were around 18-20 years of age, serving at least twenty years plus five more as reservists (cf. James Lloyd, “Roman Army,” Ancient History Encyclopedia [30 April 2013], <web>).

     ¹² According to a fifth-century tradition (Acts of Timothy), Timothy was killed in the year 97 at the age of 80, which would mean that he was about 33 years old when his partnership with Paul began, and he was in his late 40s when the aged apostle refers to his “youth” (1 Tim. 4:12).

     ¹³ Compare Acts 6:6; 13:2-3; 1 Tim. 5:22.

     ¹⁴ 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philem. 1.

     ¹⁵ Even though Timothy is named with Paul in the opening verses of Philippians and Philemon, the prolific use of the “I” form of address throughout these letters argues against any substantial contribution Timothy may have made, though he could have served as amanuensis (see K. L. Moore, A Critical Introduction to the NT 246-53). 

     ¹⁶ In the letter to the Galatians, sent to churches that included Timothy’s hometown of Lystra, Timothy may have been included among “all the brothers with [Paul]” (Gal. 1:2). When Ephesians was written, Timothy had apparently been sent away to Philippi (Phil. 2:19-23), and when the letter to Titus was written, Timothy had been left in Ephesus to work with the church there (1 Tim. 1:3).

     ¹⁷ It was “a forty-days journey on foot from Rome to Philippi (with the short sea-crossing of the Straits of Otranto) and another forty-days journey back. There were not many of his friends whom he could expect to do that for him; but he knew that Timothy would do it willingly” (F. F. Bruce, The Pauline Circle 33). 

     ¹⁸ G. Milligan speaks of “Timothy’s timidity … evidently of a shy and sensitive disposition …. gentle, loving Timothy” (Men of the NT 343-46). 

     ¹⁹ Titus, on the other hand, did not need such hefty commendations (2 Cor. 7:15; 8:17; 12:18). 

     ²⁰ According to a fifth-century tradition (preserved in the apocryphal Acts of Timothy), as an old man Timothy publicly preached the gospel in Ephesus as an attempt to interrupt a procession honoring the goddess Diana. As a result, the pagans beat him, dragged him through the streets, and stoned him to death. If there is any truth to this story, apparently the timidity of Timothy’s youth was replaced with boldness in his later years. 

     ²¹ C. E. B. Cranfield, Romans 2:805.

     ²² Paul does not count Luke as one of his coworkers “of the circumcision” (Col. 4:10-13); the author of Luke-Acts refers to the Aramaic tongue of the Palestinian Jews as “their own language” (Acts 1:18-19); Aramaic expressions and place names in the other Gospels are omitted in Luke; the writings of Luke (in high quality literary Greek) share more in common with Greek historiography than either Jewish or Roman. See K. L. Moore, A Critical Introduction to the NT 82-86; cf. also D. A Carson, An Introduction to the NT (2nd ed.) 206; R. A. Culpepper, The Gospel of Luke 9; R. T. France, “Matthew, Mark, and Luke,” in A Theology of the NT 237; W. G. Kümmel, Introduction to the NT 147. For an alternative view, see D. A. Allen, Lukan Authorship of Hebrews 263-67; S. L. Harris, Understanding the Bible 266-68; R. W. Stacy, “Colossians 4:11 and the Ethnic Identity of Luke,” Eruditio Ardescens (Spring 2015): 1-15 <Web>; R. Strelan, Luke the Priest 102-110.

     ²³ The name of the Greek mythological leader of the Argonauts. 

     ²⁴ H. G. Lidell, R. Scott, H. S. Jones, and R. McKenzie, Greek and English Lexicon 302-303.

     ²⁵ C. E. B. Cranfield, Romans 2:805; cf. P. Lampe, From Paul to Valentinus 74; J. Weima, Thessalonians 27.

     ²⁶ On behalf of the Macedonia churches, Berea was represented by Sopater, Thessalonica by Ayristarchus and Secundus, and Philippi by Luke; for the Galatia churches, Derbe was represented by Gaius, Lystra and Iconium by Timothy; the Asia churches had Tychicus and Trophimus (Acts 20:4-6).

     ²⁷ See Jude 23. The Greek name Πυρρός means “fire-like, flame-colored, red” (cf. Rev. 6:4; 12:3).

     ²⁸ Later tradition includes Sosipater among the seventy(-two) disciples of Luke 10:1 and alleged bishop in Iconium.

Related Posts: Avoid Those Causing Division (Rom 16:17-20), Commendation of Timothy, Comparing Titus and Timothy, Greetings from Christian Friends (Part 2)

 

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