Nor is there any contradiction between "Only Luke is with me," and the salutations sent by Eubulus and others. There were various members of the Church in Rome who occasionally visited St. Paul in his imprisonment, or at least kept up a certain amount of communication with him. But Luke was the only _outsider_ who was with him, the only one who had come to him from a distance and been both able and willing to _remain_ with him. Others both in Rome and from other Churches had paid visits to the prisoner; but they had been unable or unwilling to stay with him. Luke was the only person who had done that. Therefore the fact that various Roman Christians were ready to send greetings to Timothy is in no way inconsistent with the special commendation bestowed upon St. Luke for being his friend's sole companion in prison.
For the cowardly or unkind abstention of the rest the Apostle has no stronger word of condemnation than "may it not be laid to their account." No one knew better than himself how weak-hearted many of these disciples were, and how great were the dangers of his own position and of all those who ventured to associate themselves with him. It was otherwise in his first imprisonment. Then Nero was not quite the monster that he had since become. At that time the burning of Rome had not yet taken place, nor had the cruel outcry against the Christians, of which the conflagration was made the occasion, as yet been raised. It was quite otherwise now. To be known as a Christian might be dangerous; and to avow oneself as the associate of so notorious a leader as Paul could not fail to be so. Therefore, "May it not be laid to their account" (=mê autois logistheiê=). This is the very spirit which the Apostle himself years before had declared to be a characteristic of Christian charity; "it taketh not account of evil" (=ou logizetai to kakon=): and of God Himself, Who in dealing with mankind, "lays not to their account their trespasses" (=mê logizomenos autois ta paraptômata autôn=).[99]
"But," in contrast to these timid friends, "_the Lord_ stood by me and strengthened me." Christ did not desert His faithful servant in the hour of need, but gave him courage and strength to speak out bravely before the court all that it was right that he should say. The contrast which the Apostle here makes between the many who forsook him and the One who stood by him reminds us of a similar contrast made by the Lord Himself. "Behold, the hour cometh, yea is come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me" (John xvi. 32). In this respect also the saying remains true "A servant is not greater than his lord" (John xv. 20); and Apostles must expect no better treatment than their Master received. If they are deserted by their disciples and friends in the hour of danger, so also was He. But in each case those who are deserted are not alone, because, although human help fails, Divine support is always present.
"The Lord" in this passage, both here and a few lines further on, means Christ rather than the Father. This is in accordance with St. Paul's usage. "Lord" here has the article (=ho kyrios=): and when that is the case it commonly means Jesus Christ (comp. ii. 7, 14, 22; iii. 11; iv. 14, 22; 1 Tim. i. 2, 12, 14; vi. 3, 14; 1 Cor. iv. 5; vi. 13; vii. 10, 12, 34; etc., etc. In Titus the word does not occur). Where "Lord" has no article in the Greek (=kyrios=) St. Paul usually means God and not Christ. Some would assert that, excepting where he quotes from the Old Testament (_e.g._, 1 Cor. x. 26), this usage is invariable; but that is probably too sweeping an assertion. Nevertheless, there is no reason for doubting that in this passage "the Lord" means Jesus Christ. We may compare our own usage, according to which "our Lord" almost invariably means Christ, whereas "the Lord" more commonly means God the Father.