2 Timothy 2:1–10

As it was your desire, my beloved brother Theophilus, to be thoroughly informed on those topics which I put summarily before you, I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all. For this will be as a sure supply furnished you by us for your journey in this present life, so that by ready argument applying things ill understood and apprehended by most, you may sow them in the ground of your heart, as in a rich and clean soil. By these, too, you will be able to silence those who oppose and gainsay the word of salvation. Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

The young sailor at sea is inspired with great confidence, if the Master of the ship has been preserved in a shipwreck. For he will not consider that it is from his inexperience that he is exposed to the storm, but from the nature of things; and this has no little effect upon his mind. In war also the Captain, who sees his General wounded and recovered again, is much encouraged. And thus it produces some consolation to the faithful, that the Apostle should have been exposed to great sufferings, and not rendered weak by the utmost of them. And had it not been so, he would not have related his sufferings. For when Timothy heard, that he who possessed so great powers, who had conquered the whole world, is a prisoner, and afflicted, yet is not impatient, nor discontented upon the desertion of his friends; he, if ever exposed to the same sufferings himself, would not consider that it proceeded from human weakness, nor from the circumstance of his being a disciple, and inferior to Paul, since his teacher too suffered the like, but that all this happened from the natural course of things. For Paul himself did this, and related what had befallen him, that he might strengthen Timothy, and renew his courage. And he shows that it was for this reason he mentioned his trials and afflictions, in that he has added, "Thou, therefore, my son, be strong in the grace that is in Christ Jesus." What sayest thou? Thou hast shaken us with terrors, thou hast told us that thou art in chains, in afflictions, that all have forsaken thee, and, as if thou hadst said thou hadst not suffered anything, nor been abandoned by any, thou addest, "Thou therefore, my son, be strong"?-And justly too. For these things were to thy strengthening more than to his. For if I, Paul, endure these things, much more oughtest thou to bear them. If the master, much more the disciple. And this exhortation he introduces with much affection, calling him "son," and not only so, but "my son." If thou art a son, he means, imitate thy father. If thou art a son, be strong in consideration of the things which I have said, or rather be strong, not merely from what I have told you, but "of God." "Be strong," he says, "in the grace that is in Christ Jesus"; that is, "through the grace of Christ." That is, stand firmly. Thou knowest the battle. For elsewhere he says, "We wrestle not against flesh and blood." (Eph. vi. 12.) And this he says not to depress but to excite them. Be sober therefore, he means, and watch have the grace of the Lord cooperating with thee, and aiding thee in thy contest, contribute thy own part with much alacrity and resolution.

You therefore, my child, be strong in the grace that is in Christ Jesus.

Paul indicates great kindness by what is added, "my child." "If you are my child," he says, "imitate your father." For the teacher's rebuke is accustomed to add boldness to the student.

Therefore, Paul says: "be strong." If anything of this kind happens to you, do not fall, but look to the reward.

be strong in the grace. But be strengthened, Paul says, not only by my example, but also through the grace given through Christ. For if he did not justify by his own blood, the grace of the Spirit would not have come. Therefore, he says, have the Spirit as an ally.

If the "Station" has received its name from the example of military life-for we withal are God's military -of course no gladness or sadness chanting to the camp abolishes the "stations" of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully.

What are you saying? You said that you are in bonds, that everyone has abandoned you, and, as if having said nothing terrible, you add: "therefore, be strong, my son"! Yes, for that very reason that I am in chains, you should be all the more courageous. For if I, your teacher, did not endure this, then perhaps you could be excused for losing heart, since due to your youth and inexperience you would be exposed to dangers. But now it is no small consolation for you toward the courageous endurance of possible afflictions that I myself also suffer them, that the afflictions arise naturally and not from your inexperience. In general, anyone who is lesser in some respect, when exposed to dangers, receives great consolation when he sees someone greater than himself in the same position. Do you see with what fatherly love he offers him his exhortation, saying: "my son"? By this word he, as it were, poured his loving soul into him. If you are a son, then imitate your father.

Strengthen yourself not by my example alone, but above all by the grace of Christ. Have it as your ally, for through it we have received the power to tread on serpents and scorpions, and on every hostile force, and to suffer no harm.

Martyrdom requires strength of soul against the dangers of death; hence he says, you, therefore, my son, whom I have begotten in the Gospel, be strong in the grace. Do manfully, and let your heart be strengthened (Ps 30:25); which is not in you, namely, whose strength is weak, but in Christ Jesus: be strengthened in the Lord and in the might of his power (Eph 6:10).

Or, in the grace which is in Christ Jesus, i.e., by God's gift freely given through Christ: grace and truth came by Jesus Christ (John 1:17).

One does not speak of the Spirit and of angels as if they were equals. The Spirit is the Lord of life. The angels are our helpers, our fellow servants, faithful witnesses of the truth. It is customary for the saints to deliver God's commandments in the presence of witnesses. St. Paul says to Timothy: "what you have heard from me before many witnesses entrust to faithful men." He asks the angels to testify with him, because he knows that angels will be present when the Lord comes in the glory of his father to judge the world in righteousness.

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

If, then, both proclaim the Word-the one by writing, the other by speech-are not both then to be approved, making, as they do, faith active by love? It is by one's own fault that he does not choose what is best; God is free of blame. As to the point in hand, it is the business of some to lay out the word at interest, and of others to test it, and either choose it or not. And the judgment is determined within themselves.

[Only] see that you do not give these scriptural teachings over to unbelieving and blasphemous tongues, for that is a danger greatly to be avoided. But impart them to pious and faithful men who desire to live in a holy way and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me in many exhortations, the same you should commit to faithful men, who shall be able to teach others also." The blessed apostle delivered these things with a pious caution, aware that they could be easily known and distorted by anyone who does not have faith. How much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men.

"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men"; to "faithful" men, not to questioners nor to reasoners, to "faithful." How faithful? Such as betray not the Gospel they should preach. "The things which thou hast heard," not which thou hast searched out. For "faith cometh by hearing, and hearing by the word of God." (Rom. x. 17.) But wherefore, "among many witnesses"? As if he had said: Thou hast not heard in secret, nor apart, but in the presence of many, with all openness of speech. Nor does he say, Tell, but "commit," as a treasure committed is deposited in safety. Again he alarms his disciple, both from things above and things below. But he says not only "commit to faithful men"; for of what advantage is it that one is faithful, if he is not able to convey his doctrine to others? when he does not indeed betray the faith; but does not render others faithful? The teacher therefore ought to have two qualities, to be both faithful, and apt to teach; wherefore he says, "who shall be able to teach others also."

And the things you have heard from me among many witnesses, entrust these to faithful men who will be able to teach others also.

and the things you have heard from me among many witnesses. That is, I did not tell you in secret, but openly in the presence of many. This, however, speaks about preaching. to faithful men, Paul says, not to curious investigators, nor to those reasoning by conflict, but to those who do not betray what is entrusted to them. However, he does not say: Speak, but, entrust. For what profit is it if they are indeed faithful, but not suitable to bring forth to others the things entrusted to them? For teachers must be both faithful and competent to teach.

— [PHOTIUS] to faithful men. That is, to bishops, elders, whom Timothy was about to ordain. among many witnesses, that is, of the law and the prophets. [end of the excerpt by Photius O f. 249v; Q f. 119v] —

— [OECUMENIUS] For indeed, as I think, concerning bishops and elders who are about to be ordained by Paul, these things he commands to him. For he would not have written such things concerning laymen. For how would it be, if he did not find anyone faithful and able to teach, that he would not have brought them into the faith, while Paul himself preached the word without deceit to both murderous Jews and Greeks?

among many witnesses. That is, of the law and the prophets. For the Apostle made them witnesses of his own preaching. Thus, Clement in the seventh book of "Hypotyposes." [end of the excerpt by Oecumenius A f. 178r anonym; B f. 215v; G f.304r] —

On living in the present life without anxiety about food that comes without labor.

Either "with many persons present I gave you mandates such as you should teach," or "what I said I have confirmed with many examples and testimonies from the prophets."

Now what is this commandment, and what is this charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about some far-fetched doctrine. A warning is rather being given against receiving any other doctrine than that which Timothy had heard from Paul, as I take it, publicly: "Before many witnesses" is his phrase.

What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase. Now, if they refuse to allow that the church is meant by these "many witnesses," it matters nothing, since nothing could have been secret which was produced "before many witnesses.

Nor, again, must the circumstance of his having wished him to "commit these things to faithful men, who should be able to teach others also," be construed into a proof of there being some occult gospel.

What you heard, and not what you arrived at by your own investigation, for "faith comes by hearing." And you heard not in secret, but openly, in the presence of many. By "many witnesses" some understand the law and the prophets, for my word was from the testimonies of Scripture.

He does not say: "tell," but "entrust," as if speaking of a treasure. For what is entrusted is preserved intact. Through this the apostle makes his disciple more attentive. "To faithful men," not to those who are skilled at constructing syllogisms and weaving together disputations, but to those in whom you can be confident that they will not prove to be betrayers of the deposit.

What is the use if the one who receives, though faithful and accepting everything without questioning, is unable to transmit the teachings to others — or if he, though he himself does not alter the teaching, is unable to make others the same? Therefore a teacher must possess two qualities: to be faithful and apt to teach. It is evident that this instruction is given to him concerning presbyters and bishops, and not concerning laypeople. For it would be inappropriate, when Paul himself preached to both Greeks and Jews. I believe, moreover, that this is said concerning certain mystical things that must be transmitted to the faithful and those apt to teach.

The second requirement is that one have distributed his goods.

As to this it should be noted that when a person is about to die, he disposes of his goods. But the saints should be no less solicitous about the spiritual goods entrusted to them, lest they be scattered after their death; rather they should entrust them to others. Hence he advises him that, should he go to be martyred, he should dispense the doctrine of faith.

First, he reminds him how he received it, namely, by hearing; hence he says, and the things which you have heard of me, and I from Christ. And I say, of me, but not from me alone, but confirmed by many witnesses, i.e., by the law and the prophets: being witnessed by the law and prophets (Rom 3:21); or by the apostles: for whether I or they, so we preach and so you have believed (1 Cor 15:11); the same commend, inasmuch as they were accepted: which I have learned without guile and communicate without envy (Wis 7:13): to faithful men who, namely, will not seek temporal gain but God's glory: here now it is required among the dispensers that a man be found faithful (1 Cor 4:2); who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45)

Second, he states who are worthy dispensers; therefore, he says, who shall be fit to teach others also.

But they should be fit, first of all, in regard to the intellect, i.e, that they be wise in understanding: I will give you a mouth and wisdom (Luke 21:15); second, in regard to language: the Lord has given me a learned tongue, that I should know how to uphold by word him that is weary (Isa 50:4); third, in work, because Jesus began to do and to teach (Acts 1:1).

"Thou therefore endure hardness as a good soldier of Jesus Christ." Oh, how great a dignity is this, to be a soldier of Jesus Christ! Observe the kings on earth, how great an honor it is esteemed to serve under them. If therefore the soldier of the king ought to endure hardness, not to endure hardness is not the part of any soldier. So that it behooves thee not to complain, if thou endurest hardness, for that is the part of a soldier; but to complain, if thou dost not endure hardness.

Woe to me if I do not preach the gospel! Is it so great a thing to be a soldier of Christ? But the mark of a soldier is to endure hardship.

The true soldiers of Christ must, in every way, form a fortification for truth and nowhere permit an opening for persuasive falsehood, so far as they are able.

I am aware of the excuses by which we color our insatiable carnal appetites. Our pretexts are: the necessities of props to lean on; a house to be managed; a family to be governed; chests and keys to be guarded; the woolspinning to be dispensed; food to be attended to; cares to be generally lessened. Of course, the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men or of such as travel without wives have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, since we are subject to so great a General?

(The apostle) directs a similar blow against those who said that "the resurrection was past already." Such an opinion did the Valentinians assert of themselves.

Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world? Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed)state, too, a consort in domestic works is necessary.

Do you see that enduring sufferings is characteristic of a soldier? Therefore, not enduring sufferings is unworthy of a soldier. Consequently, one should not grieve if someone suffers while being placed in the ranks of soldiers. What an honor it is to be a soldier of Christ, when some consider it important to be soldiers of an earthly king!

He says, therefore, labor as a good soldier of Jesus Christ. But there are three ways of being a soldier of Christ: first, inasmuch as he fights against sin: the life of man upon earth is a warfare (Job 7:1); all the days in which I am now in warfare, I expect until my change come (Job 14:14). And this warfare is against the flesh, the world, and the devil: our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Eph 6:12).

Second, one is a soldier of Christ by fighting against errors: for the weapons of warfare are not carnal, but mighty to God, unto the pulling down of fortifications, destroying counsels (2 Cor 10:4).

Third, he forms part of the militia against tyrants; and this is more laborious: is there any numbering of his soldiers? (Job 25:3). And a soldier should not rest, because his name suggests constant warfare.

No one can serve two masters. Since business affairs often involve the exercise of greed, the faithful churchman must be separate from these.

We are not anxious about the necessities of life, because, when we can perform these labors, he feeds and clothes us as men in general are fed and clothed. When, however, we are not able to work, then he feeds and clothes us just as the birds are fed and the lilies clothed, since we are of more value than they. Therefore, in this warfare of ours, we give no thought to the morrow, because it is not by temporal concerns pertaining to the morrow but by eternal matters, the concern of the everlasting today, that we have proved ourselves to him whom we cannot please if we are entangled in worldly affairs.

Where is Christ, the King? In heaven, to be sure. In this direction it behooves you, soldier of Christ, to direct your course. Forget all earthly delights. A soldier does not build a house. He does not aspire to the possession of lands. He does not concern himself with devious, coin-purveying trade.… The soldier enjoys a sustenance provided by the king. He need not furnish his own nor vex himself in this regard.

For it is written: "No man that warreth for God entangleth himself with the affairs of this life, that he may please Him to whom he has pledged himself.". And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully.". Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully."

Give ye heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, and servants of God. Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever!

Give attention to reading, that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant of God. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully." I that am in bonds pray that my soul may be in place of yours.

How can the clergy be managers and stewards of other men's households and estates when they are bidden to disregard even their own interests?

You are a spiritual soldier. This kind of soldier does not sleep on an ivory bed but on the ground. He is not anointed with perfumed oils. These are the concern of those corrupt men who dally with courtesans, of those who act on the stage, of those who live carelessly. You must not smell of perfumes but of virtue.

"No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully." These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. "If any one strive for masteries," he says, "he is not crowned, except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

He who is enrolled in God's army must not be bound to others, lest any obligatory ties call him away from the Lord's camp, where his name is inscribed.

Clerics do not seem to be on military service in the world, yet they are nonetheless soldiers for God and the Lord. As the apostle says, No one soldiering for God involves himself in secular affairs. We seem, I say, not to be soldiers in our loose and flowing tunics, but we have our military belt, by which we are bound to an interior purity.

No one engaged in warfare. Paul remembered the soldier, showing that the servant of Christ must be eager and bold; and as an athlete, showing that he needs continuous training. If, therefore, he says, the one serving the earthly king is not entangled in matters that distract him from his weapons, how much more the one who has committed himself to the heavenly king and recruited.

If you have understood how either an animal or a vessel or a garment is called holy, understand too that a person is also called holy by these observances and laws. For if anyone should devote himself to God, if anyone should not entangle himself in secular affairs, "in order to please him who appointed him," if anyone was separated and set apart from the rest of men who live carnally and are bound with mundane affairs and does not seek things which are upon the earth but which are in heaven, that person is deservedly called holy.

And again Paul himself saith, "No soldier on service who entangleth himself in the affairs of the world is able to please Him Who elected him. And if he contendeth, he is not crowned, except he have contended lawfully." What then? If the soldiers of the kingdom of the world empty themselves of everything that they may learn the arts of their service, and may thereby please the king who elected them, what disciple who hath been elected to the spiritual service, is able to become captain if he be bound by the things of the world?

This is said to all bishops and teachers. A strong expression: "entangles himself." For worldly affairs are truly bonds and snares. By "affairs" he gives us to see all the cares, dealings, vanities, and burdens of worldly life. These words suggest: why do you bind yourself? Why do you entangle yourself in these encumbrances and troublesome affairs? Concern yourself with soldiering alone, and in this way you will please Christ, who chose you for His army.

No man, being a soldier to God, entangles himself with secular businesses. It should be noted that the end of spiritual warfare is one thing, and the end of carnal another: for the end of carnal warfare is to obtain victory against the enemies of one's fatherland; therefore, the soldiers should not entangle themselves with things that keep them from battle, namely, business and pleasure: everyone that strives for the mastery, refrains himself from all things (1 Cor 9:25). But the end of spiritual warfare is to obtain the victory over men who are against God; consequently, they must refrain from all that distracts them from God. These are secular businesses, because the cares of this world choke the word. That is why he says, entangles himself.

But on the other hand, even though secular businesses are temporal, the Apostle engaged in them when he lived off the labor of his hands.

I answer that the Apostle says entangles and not engages. When one is entangled in them, his care and anxiety are focused upon them; in such a case it is reasonable to forbid them to Christ's soldiers, for whom it is not necessary to entangle themselves in secular businesses. Furthermore, he does not say be entangled but entangles himself, because sometimes a person can be entangled without entangling himself. For he entangles himself when he undertakes a business without godliness and necessity calling for it; but when the requirements of godliness and of authority demand it, he does not entangle himself, but is entangled by such requirements: assist her in whatsoever business she shall have need of you (Rom 16:2).

But the reason why he ought not entangle himself is that he may please him to whom he has engaged himself: if any man love the world, the charity of the Father is not in him (1 John 2:15). For a soldier of Christ has vowed himself to do battle for God; consequently, he must strive to please him to whom he has dedicated himself.

What is the world but a sort of arena of continual strife? Wherefore also in the Apocalypse the Lord says, "To him that overcometh will I give a crown of life;" and Paul says, "I have fought a good fight;" and in another place, "No man is crowned except he strive lawfully." He who institutes this combat is Almighty God. Now he who in this world offers a combat, does he not first provide all things which are necessary thereto, and prepare the chaplets of victory before he summons the athletics to contend for the prize; and all this that the conqueror may not suffer delay, but retire from the contest crowned with his reward? Now the rewards of man are the fruits of the earth and the lights of heaven; the former for the use of this present life, the latter for the hope of life eternal. As a wrestler therefore he enters the lists last of all... It is he therefore who poises the blow, but it is Christ Who strikes, it is he who lifts up his heel, but Christ Who directs it to the ground... by the preaching of Christ he wounded those evil spirits which assaulted him. Rightly therefore did man, for whom a race was prepared, enter the course last, that he might be preceded by heaven which was to be, as it were, his reward.

For in the present world the righteous and the wicked are mingled together in the common affairs of life, but not in holy communion: and in this the friends and favourites of God are guilty of no sin. For they do but imitate "their Father which is in heaven, who maketh His sun to rise on the righteous and unrighteous, and sendeth His rain on the evil and on the good;" and the righteous man undergoes no peril on this account. For those who conquer and those who are conquered are in the same place of running, but only those who have bravely undergone the race are where the garland is bestowed; and "no one is crowned, unless he strive lawfully." For every one shall give account of himself, and God will not destroy the righteous with the wicked; for with Him it is a constant rule, that innocence is never punished.

But, if you place yourself in the hands of a man rich in virtue, you will become the heir of the good qualities he possesses and you will be supremely blessed with God and men. On the other hand, if, to spare the body, you seek a master who will condescend or, rather, degrade himself to the level of your vices, all in vain did you endure the struggle of renunciation, since you have surrendered yourself to a life of gratifying your passions by choosing a blind guide who will lead you into the pit.

How can there be a lawful contest if there is no opponent? If there is no opponent, there is no crown. Victory does not exist by itself, without there being a defeated party.

Christ's athlete is not crowned unless he has competed according to the rules, unless he has accepted and sustained the challenge, unless his face is black and blue from the fray and bathed in blood. It is the discolored bruises that deserve a crown, and suffering and pain that merit joy.

One who wants to extinguish the natural desires of the flesh should first hasten to overcome those vices whose ground is contrary to our nature. For if we desire to test out the force of the apostle's counsel, we ought first to learn what are the laws and what the discipline of the world's contest. This is so that finally by a comparison with these, we may be able to know what the blessed apostle meant to teach to us who are striving in the spiritual contest.

You say that her clothes are shabby, but virginity resides not in clothing nor in one's complexion but in the body and soul. Is it not strange that we have different standards? We will not judge the philosopher by his hair or his staff or his tunic but by his way of life, his character and soul. The soldier too we will not approve for his mantle or belt but for his strength and manliness. Yet the virgin, who represents a state so admirable and superior to all others, we will simply and offhandedly assume practices her virtue because of the squalor of her hair, her dejected look and gray cloak. We do not strip her soul bare and scrutinize closely its inner state. But he who has drawn up the rules for this contest does not permit this. He orders that those who have entered not be judged by their clothing but by the convictions of their souls. "Athletes," Paul says, "deny themselves all sorts of things," anything that would trouble the health of the soul. "If one takes part in an athletic contest, he cannot receive the winner's crown unless he has kept the rules." What, then, are the laws of this contest? Hear again his words, or rather Christ himself, who has established the contest: "The virgin is concerned with things of the Lord, in pursuit of holiness in body and spirit."

And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For "no man," it is said, "is crowned except he strive lawfully," and in another place, "Every man that striveth for the mastery is temperate in all things." He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. From this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God.

"And if a man also strive for masteries, yet is he not crowned except he strive lawfully." These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. "If any one strive for masteries," he says, "he is not crowned, except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.

unless he competes according to the rules. For it is not enough merely to be anointed, or to enter the place of combat, or to engage in hand-to-hand fighting with the enemy, but it is also necessary to endure and to win: for this is the law of combat.

We who are concerned with the business of our Creator will live according to the laws of God. We have no desire to serve the laws of sin.… If necessary, we will also partake of the joys of this life and endure the appointed evils as trials of the soul.… In them the soul of the man who is being tested, like gold in the fire, is either convicted of failure or is manifested as reliable.… Moreover, no one is crowned unless he strives lawfully even here upon earth with the body of humiliation.

That is, it is not enough to enter the contest, or to anoint oneself, or to engage with an opponent, if a person does not observe the laws of wrestling concerning food, drink, abstinence, and the very manner of wrestling. For one is not left to compete however one wishes, but there are laws regarding this as well — laws of competition. Observe the wisdom of Paul. He reminds Timothy of the soldier, to show that he must be ready for defeat and death, — and of the wrestler, to strengthen him for everything and so that he would constantly be in the struggle.

He also who strives for the mastery is not crowned, except he strive lawfully. But because someone might say: you put heavy burdens on us, Paul; but what fruit do they bring? He answers: take as your example the battles of this world, where not all but only those who fight lawfully receive the crown. So, too, will it be in spiritual battles, where no one is crowned, unless he obeys the rules of warfare: they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Cor 9:25); and it triumphs, crowned forever (Wis 4:2).

We must speak first of the sustainment of the intellect. But, as the Apostle says, the farmer who toils must be the first to partake of the fruit. For the preacher himself must first be filled and sweetened before offering anything to others. Yet, there are many who want to be considered prophets and to be heard as prophets, and their bread or food is tasteless and improperly cooked and cold, and they hold the people, but to little avail.

It belongs to those having principal authority to receive support authoritatively, as the Gloss says on Second Timothy 2: The laboring farmer ought to be the first to partake of the fruits: there the Gloss says: "To take for himself what is necessary from those among whom he serves God and whom he tends as a cultivator of the vineyard, or feeds as a flock, is not begging but authority": so to those to whom sub-principal authority belongs, it belongs to them to receive by way of supplication. This the Holy Spirit disposed for the benefit of the Church, so that they might build up not only by the word of preaching, but also equally by the word and the example of humility.

"The husbandman that laboreth must be first partaker of the fruits." He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards. First, that he may please him who hath chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman. Here he both shows, that to God nothing is wanting, and that there is a reward for Teaching, which he shows by a common instance. As the husbandman, he says, does not labor without profit, but enjoys before others the fruits of his own toils, so is it fit that the teacher should do: either he means this, or he is speaking of the honor to be paid to teachers, but this is less consistent. For why does he not say the husbandman simply, but him "that laboreth"? not only that worketh, but that is worn with toil? And here with reference to the delay of reward, that no one may be impatient, he says, thou reapest the fruit already, or there is a reward in the labor itself. When therefore he has set before him the examples of soldiers, of wrestlers, and husbandmen, and all figuratively, "No one," he says, "is crowned except he strive lawfully." And having observed that "the husbandman who laboreth must first be partaker of the fruits," ...

The hardworking farmer. Not careless: but one who works. For indeed, the teacher who also works with the students will receive rewards from God for the benefit and advantage of the students.

— [GREGORY OF NYSSA]1 As teachers must first be perfected in themselves in what they teach. For this is necessary, to partake first of the fruits, which they cultivate in themselves through virtues before others. [end of the excerpt by Gregory of Nyssa] —

The example of the soldier and the wanderer suits the students, but that of the farmer suits only the teachers. For just as, it is said, the farmer takes care of the land and the fruits, so must you take care of the students and your preaching. And see to the return. The benefit, it is said, of the students is first enjoyed by the teacher from God, just as the farmer enjoys the fruits.

He brings yet a third example, which is especially close to a teacher. For the examples of the soldier and the athlete apply also to subordinates; the farmer does not care for himself, but for the land, and receives no small reward from its fruitfulness. So too the teacher, the pastor, does not labor in vain, but is himself the first to taste the fruit of his labors. For God will repay him most abundantly. Therefore, lest anyone grow weary and express dissatisfaction that the reward is deferred to the future, the apostle says: behold, in the very labor you already receive your reward; if nothing else, the benefit of souls is already a great gain for you. Some understand this to mean the honor rendered to teachers, but this has no foundation. And notice, the apostle did not say "to the worker," but "to the one who labors," that is, not to the one who works lightly, but to the point of exhaustion.

For the office of preachers and teachers is a military office, inasmuch as they do battle against enemies and vices; it is also a farmer's office, inasmuch as they bear fruit by exhorting men to do good. The field is the Church, and the chief husbandman is God working from without and from within: I am the true vine, and my Father is the husbandman (John 15:1). But men work from the outside by offering their service: I planted, Apollo watered, but God gave the increase (1 Cor 3:6). These are the visible husbandmen: if I have afflicted the soul of the tillers thereof (Job 31:39).

Therefore, they should partake of the fruit; but the fruit is the works of the virtues: my flowers are the fruit of honor and riches (Sir 24:23); the fruit of the Spirit is charity, joy, peace, patience (Gal 5:22). Among these fruits are the fruits of almsgiving: this woman was full of good works and almsdeeds which she did (Acts 9:36). Therefore, they should be the first to taste the fruit, that their joy may be filled; and they should first enjoy the fruit of their subjects: therefore, my dearly beloved brethren and most desired, my joy and my crown (Phil 4:1); second, of temporal subsidies, not as their main reward, but as a stipend: let him that is instructed in the word communicate to him that instructs him, in all good things (Gal 6:6); the laborer is worthy of his food (Matt 10:10).

"Consider what I say, and the Lord give thee understanding in all things." It is on this account that he has spoken these things in proverb and parable. Then again to show his affectionate disposition, he ceases not to pray for him, as fearing for his own son...

Understand what I say. For may the Lord give you understanding in everything. Remember Jesus Christ, risen from the dead, of the seed of David according to my Gospel.

Since Paul spoke everything in parables, those of the soldier, those of the athlete, those of the farmer, he says: Understand what I say. For whose sake does he say this?

in everything, Paul says, so that you may also understand these things as you ought, and do the other things as you must.

Remember Jesus Christ, risen. At the same time, Paul also makes the argument against heretics stronger and stimulates discussion: showing that Christ, through suffering, came and conquered death by death.

of the seed of David. For already some heretics from that time denied the privilege of God, who considered it a disgrace that the Son of God should suffer, and therefore perhaps introduced unbelievable ideas, not knowing that He had given this as a sign of His highest kindness and goodness.

according to my Gospel. For even false apostles preached the Gospel, but badly, as my Gospel, he says, confirms.

For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that you understand what I say: God will give you understanding." [2 Timothy 2:7] For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripture has said: "Be fruitful, and multiply," [Genesis 1:28] and shuns all the display, and care, and sensuality, and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of this world, and from its snares, and nets, and hindrances; and, while you walk upon the earth, be zealous that your work and your business be in heaven.

Since the apostle spoke of everything in a parable — of the soldier, the fighter, and the farmer — he also says: "understand." I spoke this way, he says, in order to sharpen your mind. Then he prays for him as for his own son.

Not only in that which I have spoken of, but in all words and deeds.

Understand what I say: he explains what he had said, following Christ's method of explaining his parable: he that has ears to hear let him hear (Matt 13:9). As if to say: reduce these to a spiritual meaning: for there is a need of understanding in a vision (Dan 10:1).

As if someone were to say: you say: take a stipend, Timothy; but you do not do so, because you wish to live by the labor of your own hands. Hence, understand what I say, because discretion is necessary: for you must not take from those sources which can be an occasion of charging the Gospel with avarice either because of covetousness or laziness. But you will be able to understand this, for the Lord will give you in all things understanding: let his unction teach you of all things (1 John 2:27).

Let us believe in Christ crucified; but in him as the one who rose again on the third day. That's the faith that distinguishes us from them, distinguishes us from the pagans, distinguishes us from the Jews—the faith by which we believe that Jesus Christ has risen from the dead. The apostle says to Timothy, "Remember that Jesus Christ has risen from the dead, of the seed of David, according to my gospel." And again the same apostle, "Because if you believe in your heart," he says, "that Jesus is Lord, and confess with your lips that God raised him from the dead, you will be saved." This is the salvation, the wellbeing, the safety and the soundness, which I discussed yesterday. Whoever believes and is baptized will be saved. I know that you believe; you will be saved. Hold firmly in your hearts, profess it with your lips, that Christ has risen from the dead.

"Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds." On what account is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by showing the advantage of sufferings, since Christ, our Master, Himself overcame death by suffering. Remember this, he says, and thou wilt have sufficient comfort. "Remember that Jesus Christ, of the seed of David, was raised from the dead." For upon that point many had already begun to subvert the dispensation, being ashamed at the immensity of God's love to mankind. For of such a nature are the benefits which God has conferred upon us, that men were ashamed to ascribe them to God, and could not believe He had so far condescended. "According to my Gospel." Thus he everywhere speaks in his Epistles, saying "according to my Gospel," either because they were bound to believe him, or because there were some who preached "another Gospel." (Gal. i. 6)

With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ "was made of the seed of David, according to the flesh," -which, therefore, was His own likewise.

Some were teaching that it was merely the "assumed body" which came from the seed of David. Paul taught this to combat Simon's Docetic heresy, by which the resurrection is emptied of meaning.

Paul discusses here only the human nature of Christ because he is responding to Simon's heresy, where the true enfleshment of the Savior is denied.

He speaks of this with the heretics in mind. There were even at that time those who considered it shameful for the Son of God to suffer, and therefore, perhaps, invented the illusory nature of the incarnation. God humbled Himself so much for our sake that these people are ashamed to ascribe such humility to God. He speaks of this also in order to encourage the disciple, showing him that the Teacher Christ Himself conquered death through sufferings. Remember this, and you will not fall under the weight of sorrows.

But there were also those who preached the gospel differently, yet one should heed not them, but my gospel.

For the precious reward of a martyr's death is a glorious resurrection, an example of which has been given before us in the person of Jesus Christ; hence he says, be mindful that the Lord Jesus Christ is risen again from the dead. As if to say: have the Lord Jesus Christ in your mind against tribulations: in all your ways think on him and he will direct your steps (Prov 3:6). For there are many things to think about in him, but especially the resurrection to which all things are ordained, and especially the entire state of the Christian religion: if you confess with your mouth the Lord Jesus, you shall be saved (Rom 10:9).

But note that he does not say, raised, because even though the Father raised him, yet he raised himself by his own power and is the firstfruits of them that sleep (1 Cor 15:20). But because he died and rose according to his human nature of the seed of David: who was made to him of the seed of David according to the flesh (Rom 1:3).

According to my Gospel, i.e., preached by me: now I make known unto you, brethren, the Gospel which I preach to you (1 Cor 15:1). For one who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet it cannot be called my baptism, but it can be called my Gospel, because it involves much persuasion and anxiety.

Hence, it is also said to the soul: Your youth will be renewed like the eagle's. For he was speaking to the soul, saying: Bless the Lord, O my soul. And therefore it hurries to the Word, and asks to be drawn, lest it be left behind; for the Word of God runs and is not hindered.

For just as it is not possible to bind a sunbeam or to shut it up within the house, so neither can the preaching of the word be bound. And what was much more, when the teacher was bound, the word flew abroad. He inhabited the prison, and yet his teaching winged its way everywhere throughout the world!

Any cloud passing over our skies may from time to time make us gloomy. But Paul's heart had no such storms sweeping over it. Or better, there did sweep over him, and often, many storms, but his day was not darkened. Rather in the midst of the temptations and dangers the light shone out. Thus when bound with his chain he kept exclaiming, "The word of God is not bound." Thus continually by means of that tongue the Word was sending forth its rays.

For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

"Wherein I suffer trouble," he says, "as an evil-doer, even unto bonds." Again he introduces consolation and encouragement from himself, and he prepares his hearer's mind with these two things; first, that he should know him to endure hardness; and, secondly, that he did not so but for a useful purpose, for in this case he will gain, in the other will even suffer harm. For what advantage is it, that you can show that a Teacher has exposed himself to hardship, but not for any useful purpose? But if it is for any benefit, if for the profit of those who are taught, then it is worthy of admiration. "But the word of God is not bound." That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God.

In which I suffer hardship even to imprisonment as a criminal, but the word of God is not imprisoned. Therefore, I endure everything for the sake of the elect, that they also may obtain salvation, which is in Christ Jesus with eternal glory.

in which I suffer hardship. The afflictions of Paul reveal the truth of the Gospel.

even to imprisonment as a criminal. For who, indeed, would choose to suffer such things unless preaching the truth, and about whom he would not be made altogether more certain?

but the word of God is not imprisoned. And if I, Paul says, am imprisoned, the preaching is not imprisoned at the same time, but it goes about. For the tongue speaks with imprisoned hands. Indeed, the only prison of the tongue is fear and unbelief. This, however, he also says to the exhortation of those who were free. For if I who am imprisoned preach, what pardon can be given to those who are free and yet neglect?

for the sake of the elect. For the sake of the faithful, Paul says, whom God has chosen: for since God chose them, I must suffer everything for them, because God also suffered for us, and indeed there is some kind of repentance and reward: so that they also, just as we, he says, may obtain salvation. And as if he were saying: Certainly, I could live far from dangers, if I only cared for myself; but I suffer these things for the good of others, so that they may obtain salvation.

which is in Christ Jesus. Someone might say: If you yourself cannot obtain salvation, but behold, you are about to die, how will you secure salvation for others? Paul replied: I am not speaking of this earthly life, but of that which is in Christ Jesus, that is, what is given through Christ, what is eternal, what is future with glory. For the salvation of the world has no glory.

On faith in Christ, and tolerance for the hope of life.

Again he comforts the disciple by his own example, speaking both of how he suffers and of how he has a bad reputation.

So that no one would say: what is the benefit of that? And what is so remarkable if you are bound? Show me the advantage, show me something remarkable; the apostle says: the word is not bound. For it is not a material thing that can be stopped when the body is bound. The word is a Divine thing, the word is God's: when we are bound, it is free and extends forward. And so we write and preach, even though we are bound. You see the miracle, and you see the benefit as well.

Wherein I labor even unto bands: he cites himself as an example of martyrdom. He states that there are three things in its pain: bitterness, shame, and constancy.

Bitterness, when he says, wherein, namely, in preaching the Gospel; or for which I labor, i.e., am afflicted even unto bands: because when he wrote this epistle, he was in Rome in bands: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Eph 6:19).

Shame before unbelievers, when he says, as an evildoer: for in those days Christians were regarded as the worst of criminals: blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man's sake (Luke 6:22). For Christ was also condemned as an evildoer: he was reputed with the wicked (Isa 53:12).

He shows that constancy is required when he says, but the word of God is not bound. For although the body is bound, the word of God is not bound; because preaching proceeded from the Apostle's will, which is free, especially on account of the presence of charity which fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Rom 8:38). For it is said: God is greater than our heart (1 John 3:20). And it is said that while he was in chains, he made many converts.

"Therefore I endure all things," he says, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but "for the elect's sake." If God has chosen them, it becomes us to suffer everything for their sakes. "That they also may obtain salvation." By saying, "they also," he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order "that they may obtain salvation." What sayest thou? What salvation? Art thou who wast not the author of salvation to thyself, but wast destroying thyself, art thou the author of salvation to others? Surely not, and therefore he adds, "salvation that is in Christ Jesus"; that which is truly salvation, "with eternal glory." Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only to-day and to-morrow. Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.

Here is yet another exhortation. It is not for myself, he says, that I endure, but for the salvation of others: not so that I myself may be glorified, but for others. Who then are they? God's chosen ones. Therefore, if God has chosen them, then we must endure all things for their sake.

And they, just as we. As God suffered for us, he says, to save us, so we also suffer for them. So this is a recompense, not a gift. Then, lest someone say to him: what are you talking about? You yourself are in chains and are about to perish, yet you boast of being the cause of salvation for others? I am not speaking, he says, of this bodily salvation, but of that which is "in Christ Jesus," the true, glorious, eternal salvation of the soul, while bodily salvation is not unconditionally glorious. Listen to what follows next.

Do not only so that they might be saved, but even more, so that they might also be glorified together with us eternally. Therefore, although bonds are shameful, they bring both glory to chosen people, and eternal glory. And if to others, then all the more to me, who am bound by them. So do not worry about me.

Therefore, I endure all things: he shows the cause; for it is not the pain, but the cause, that makes a martyr.

But there are two causes involved in martyrdom: namely, for the honor of God and the salvation of our neighbor. For the honor of God, because for your sake we are put to death all the day long (Rom 8:36); for the salvation of our neighbor, because he says here, for the sake of the elect: greater love than this has no man, that a man lay down his life for his friends (John 15:13); because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).

And he says, for the sake of the elect, because whatever good we do, it redounds to the welfare of the elect, and not of the reprobate.

But how? That they also may obtain the salvation. But was not Christ's pain sufficient? Effectively, yes; but the pain of the Apostle helped in two ways: first, because he gave an example of perseverance in the faith; second, because he confirmed the faith, and as a result they were led into salvation. And this in Christ, i.e., shall come to us through him: for he shall save his people from their sins (Matt 1:21) and this not only through present safety of grace, but with heavenly glory: your reward will be great in heaven (Matt 5:12).