"But Tychicus I sent to Ephesus." The meaning of the "but" is not quite clear. Perhaps the most probable supposition is that it indicates the reason why the Apostle needs a useful person like Mark. "I had such a person in Tychicus; but he is gone on a mission for me to Ephesus." How natural all this is! And what could induce a forger to put it in? We are told in the Acts that Tychicus belonged to the Roman province of Asia (xx. 4), and that he was with St. Paul at the close of his third missionary journey about nine years before the writing of this letter to Timothy. Three or four years later we find Tychicus once more with St. Paul during the first Roman imprisonment; and he is sent with Onesimus as the bearer of the Epistle to the Colossians (iv. 7) and to the Ephesians (vi. 21). And we learn from the sentence before us, as well as from Titus iii. 12, that he still enjoys the confidence of the Apostle, for he is sent on missions for him to Crete and to Ephesus. All these separate notices of him hang together consistently representing him as "the beloved brother," and also as a "faithful minister and fellow-servant in the Lord," whom St. Paul was accustomed to entrust with special commissions. If the mission to Ephesus mentioned here is a mere copy of the other missions, would not a forger have taken some pains to ensure that the similarity between his fiction and previous facts should be observed? "The cloke that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments." Here the arguments against the probability of forgery reach a climax; and this verse should be remembered side by side with "Be no longer a drinker of water, but use a little wine for thy stomach's sake" in the First Epistle (v. 23). What writer of a fictitious letter would ever have dreamed of inserting either passage? To an unbiassed mind they go a long way towards producing the impression that we are dealing with real letters and not with inventions. And this argument holds good equally well, whatever meaning we give to the word (φελόνη) which is rendered "cloke." It probably means a cloke, and is a Greek form of the Latin _penula_. It appears to have been a circular garment without sleeves, but with a hole in the middle for the head. Hence some persons have made the astounding suggestion that it was a eucharistic vestment analogous to a chasuble, and have supposed that the Apostle is here asking, not for warm clothing "before winter," but for a sacerdotal dress for ritualistic purposes. But since Chrysostom's day there has been a more credible suggestion that the word means a bag or case for books. If so, would the Apostle have mentioned both the book-bag and the books, and would he have put the bag before the books? He might naturally have written, "Bring the book-bag,"--of course with the books in it; or, "Bring the books and the bag also." But it seems a strange way of putting the request to say,