The Ignatius Catholic Study Bible New Testament (243 page)

3:12 will be persecuted:
Antagonism toward the gospel often strikes those who preach it. The inevitability of Christian suffering is a recurring theme in this letter (1:8; 2:3; 4:5) and in the NT generally (Jn 16:2-3; Acts 14:22; 1 Pet 4:1214). • Persecution is not only what attacks Christian piety by sword, fire, and torments. Persecution is also inflicted through personal conflict, the perversity of the disobedient, and the sharp point of slanderous tongues (St. Leo the Great,
Letters
167). 
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3:15 the Sacred Writings:
I.e., the writings of the OT. The NT had not yet been written when Timothy was a young boy. Jewish children often began instruction in the Torah at age five (Mishnah,
Aboth
5, 21).
for salvation:
The books of the OT point the way to Christ (Rom 1:2-3) and continue to instruct his disciples for life in the New Covenant (Rom 15:4) (CCC 121-23, 128-30). 
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Word Study

Inspired by God
(
2 Tim 3:16
)

Theopneustos
(Gk.): A compound adjective that means "God-breathed" and is found only here in the NT. It is formed from the noun "God" (
Theos
) and a verb meaning "blow" or "breathe out" (
pneō
). Applied to the Scriptures, it means that everything written down in the Bible has been breathed forth from the mouth of the Lord. God is thus the ultimate source of Scripture and, indeed, its principal Author. The similar passage in 2 Pet 1:20-21 adds to this teaching that God collaborated with human authors in producing the biblical books. Inspiration thus means that the Holy Spirit acted in and through the human writers as they wrote, so that the words they left behind are truly sacred expressions of God's instructions to his People. Finally, because the Bible enshrines the very words of God, its message is as truthful as God himself is (Jn 17:17; Tit 1:1-2) and is thus a reliable guide for Christian living, able to instruct us for every good work (2 Tim 3:17) (CCC 105-8).

3:16 All Scripture is inspired:
Some prefer to translate this "All inspired Scripture", which is grammatically possible but contextually and statistically unlikely. For one thing, it would allow the possibility that some Scriptures might not be inspired, and neither Paul nor any other theologian in the early Church accepted such a proposition. Also, parallel constructions in Greek almost always treat the second modifier as a predicate (Scripture is inspired) rather than an attributive (inspired Scripture). 
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3:17 complete:
Paul extols Scripture as a preeminent guide for the moral life. He does not claim, however, that Scripture supplies us with comprehensive instruction in all matters of Christian doctrine, worship, and ecclesial government. Besides the divine authority of the biblical books, he also acknowledges the authority of apostolic tradition (1 Cor 11:1; 2 Thess 2:15) and sees the Church, built on the foundation of Christ and the apostles (1 Cor 3:11; Eph 2:20), as the bearer of God's truth to the world (1 Tim 3:15). For the role of tradition and the teaching office of the Magisterium, see notes on Jn 14:26, 16:13, and 2 Thess 2:15. • Sacred Scripture is extremely profitable for the soul. Like a tree planted near a stream, the soul that is watered by Scripture grows hearty and bears fruit in due season. It is fitted with leaves that are always green, with actions pleasing to God (St. John of Damascus,
Orthodox Faith
4, 17). 
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4:1 in the presence of God:
Paul speaks as if testifying in a courtroom where God is present and Jesus Christ presides as judge. He issues a final and solemn appeal for Timothy to fulfill his mission as a teacher of God's people. 
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4:2 in season and out of season:
Timothy must proclaim the gospel, making the most of his time to correct or encourage his flock as each situation demands (Eph 5:16). 
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4:4 wander into myths:
Already a problem in Ephesus (1 Tim 1:4; 4:7), where erring teachers have exchanged the revealed truth of God for the uncertainties of their own speculation—and hear only what suits their liking (2 Tim 4:3). 
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4:6 the point of being sacrificed:
Or "being poured out as a libation". The description alludes to the cultic liturgy of Israel, where daily drink offerings of wine were poured out at the base of the Temple altar (Ex 29:38-40; Num 28:7). Evoking this imagery, Paul sees martyrdom as an act of sacrifice and liturgical worship (Phil 2:17) (CCC 2473).
my departure:
A metaphor for death, which in Paul's case is both imminent and personally desirable (Phil 1:23). According to tradition, Paul was condemned during the Neronian persecution that began in the mid 60s and was beheaded just outside the city of Rome along the Ostian Way. 
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4:8 crown of righteousness:
The reward of everlasting righteousness (Gal 5:5) that awaits the saints, who have persevered in the grace of God (Jas 1:12; 1 Pet 5:4). The image alludes to the garland or victory wreath used to crown winning athletes in the ancient Olympics (1 Cor 9:25). Paul's confidence that such a reward awaits him rests on his sense of accomplishment, since after 30 years of ministry, toil, and suffering, he has remained firm in the faith without straying from the course set for him by Christ (2 Tim 4:7; Acts 20:24). He was not nearly so assured of his salvation while the race was still in progress (1 Cor 9:16). • Is not a crown the reward of good deeds? Yet, this is possible only because God accomplishes good works in men. It is through his mercy that we perform the goods works to which the crown is awarded (St. Augustine,
On Grace and Free Will
21).
that Day:
The Day of Judgment.
his appearing:
Either the future return of Christ in glory (4:1) or, possibly, his first coming in the flesh (1:10). 
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4:9 come to me soon:
The nearness of Paul's death adds a sense of urgency to his request (1:4). Timothy must not delay because the onset of winter (4:21) will make sea travel impossible, and Paul needs his cloak to stay warm in prison (4:13). 
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4:10 Demas:
One of Paul's associates, but one whose attachment to worldly comforts tore him away from the apostle. He was once a loyal companion (Col 4:14; Philem 24). 
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4:11 Luke:
The physician and evangelist who wrote the Gospel of Luke and its sequel, the Book of Acts. He traveled with Paul on parts of his second and third missionary tours and was present with him at his first Roman imprisonment (Col 4:14; Philem 24). See introduction to Acts:
Author.
Mark:
John Mark, the evangelist who wrote the Gospel of Mark. Once estranged from Paul for abandoning his missionary team (Acts 13:13; 15:39), he later rejoined the apostle's company and was present with him at his first Roman imprisonment (Col 4:10; Philem 24). 
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4:12 Tychicus:
One of Paul's personal couriers (Eph 6:21; Col 4:7-9; Tit 3:12). 
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4:13 books . . . parchments:
Two forms of writing material, the first referring to papyrus scrolls and the second to sheets made from animal skins. No hint is given of their contents, but they may have included Paul's personal copies of OT books. 
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4:14 Alexander the coppersmith:
Possibly a heretic Paul excommunicated for blasphemy (1 Tim 1:20). 
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4:17 strength to proclaim:
Paul's preliminary hearing before the Roman court was disappointing because his companions abandoned him; nevertheless, it was successful because an opportunity was given to expound the gospel in the imperial capital (CCC 2471-72).
the lion's mouth:
Metaphorically, "a verdict of condemnation". Because Paul was a Roman citizen, he would not have been thrown to the lions in the Roman circus. 
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4:19 Prisca and Aquila:
A distinguished Christian couple who worked alongside Paul (Acts 18:2-3) and went on to minister in the churches of Rome (Rom 16:3-5) and Ephesus (Acts 18:24-26; 1 Cor 16:19). The name "Prisca" is also spelled "Priscilla". 
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4:21 Linus:
Quite possibly Peter's first successor as pope. Saint Irenaeus gives us a running list of the bishops of Rome from the apostolic age down to the late second century, and the first in succession after Peter is named "Linus" (
Against Heresies
3, 3, 3). 
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4:22 Grace be with you:
All the Pastoral Epistles end with a benediction that has the word "you" in the plural (1 Tim 6:21; Tit 3:15). This suggests that while Paul addressed his letters to Timothy and Titus privately, he intended his correspondence to be read publicly to the congregations under their care. 
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INTRODUCTION TO

Author
 Titus claims to be a letter from the Apostle Paul (1:1), as do the other Pastoral Epistles (1 Tim 1:1; 2 Tim 1:1). Christian writers accepted this claim from earliest times, and it was not until the nineteenth century that biblical scholars began to dispute and then deny the Pauline authorship of Titus. Many exegetes today continue to attribute this epistle to a devoted follower of Paul who wrote a decade or more after the apostle's death. Nevertheless, reasons for upholding its authenticity remain strong, and there is much in the letter that lends credence to the tradition that Paul himself composed the epistle. Indeed, Titus gives us valuable insights into Paul's ministry and movements during the final years of his life that we would not otherwise know. See introduction to 1 Timothy:
Author.

Date
 It is difficult to establish an exact date for Titus. Information within the letter about Paul's situation is spare, and the little there is does not fit into the travel itinerary of his three missionary journeys described in the Book of Acts. This has led many to posit that Paul must have embarked on a fourth missionary tour in the eastern Mediterranean sometime
after
his Roman imprisonment recorded in Acts 28:16 (from
A.D.
60 to 62) yet
before
his martyrdom a few years later (ca.
A.D.
67). The possibility of a fourth missionary campaign in the mid 60s is accepted by many scholars and is supported by the testimony of early Christian tradition. This would mean that Paul wrote Titus sometime between
A.D.
63 and 66, around the same time he wrote 1 Timothy. Scholars who deny the Pauline authorship of the letter tend to date it much later, between
A.D.
80 and 110.

Destination and Purpose
 The letter was sent to Titus on the Mediterranean island of Crete. Although Crete had an established Jewish community (1:10; Acts 2:11), its inhabitants were mostly Gentiles and pagans infamous for their moral decadence (Tit 1:12). Paul and Titus had previously evangelized parts of the island together, but Titus was left behind while Paul continued to travel. Titus was charged with organizing the converts into communities and ensuring that elders or presbyters (i.e., priests) were appointed to lead the flock (1:5). Paul now writes to encourage Titus and to authorize his spiritual and organizational efforts (2:15). He places full confidence in Titus, who has already proven himself a capable delegate in even the most sensitive situations in Corinth (2 Cor 7:6, 13-15; 8:16-23). Once Titus fulfills his mission and is relieved of his duty by a replacement, he is to rejoin Paul in Nicopolis for the winter (Tit 3:12).