2 Timothy 2:11–19

The apostle says that even we shall reign together with Christ in the kingdom of Christ. "If we are dead with him, we shall also live with him; if we endure, we shall also reign with him." But we by adoption, he by power; we live by grace, he by nature.

Let us honor the spirit of Christ, that we may receive grace from him. Let us be strangers to the world, even as Christ was not of it. Let us be humble and mild, that we may inherit the land of life. Let us be unflagging in his service, that he may cause us to serve in the abode of the saints. Let us pray his prayer in purity, that it may have access to the Lord of majesty. Let us be partakers in his suffering, so that we may also rise up in his resurrection. Let us bear his sign upon our bodies, that we may be delivered from the wrath to come.

We ought to be humble of heart out of the sincerest devotion during the whole time of this wandering exile, in which we are living in the midst of trials and temptations. If so, how much more should we be so during these days, when as well as spending this time of humility by living it, we are also signifying it by our liturgical celebration of it. The lowliness of Christ has taught us to be lowly, because by dying he yielded to the godless. Christ's highness makes us exalted, because by rising again he has led the way for the godly.… We celebrate one of these things now, when his passion is, so to say, drawing near. We celebrate the other after Easter with appropriate devotion, when his resurrection, so to say, has been accomplished.

Having been planted with him in the likeness of his death, we will assuredly be raised up together with Christ (for the planting implies this eventuality). But in the present life, we are formed in the inner man according to the measure of the incarnation in newness of life and obedience unto death, fully persuaded of the truth of his words, so that we may become worthy to say with truth, "And I live, now not I, but Christ lives in me." That this obtains also for the future life. The same apostle has strongly affirmed this in these words: "For if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him."

The Apostle Paul also says: "For if we die with Him, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us."

And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old time these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," (1 Cor. ii. 9) these have been revealed unto us.

Many of the weaker sort of men give up the effort of faith, and do not endure the deferring of their hope. They seek things present, and form from these their judgment of the future. When therefore their lot here was death, torments, and chains, and yet he says, they shall come to eternal life, they would not have believed, but would have said, "What sayest thou? When I live, I die; and when I die, I live? Thou promisest nothing on earth, and dost thou give it in heaven? Little things thou dost not bestow; and dost thou offer great things?" That none therefore may argue thus, he places beyond doubt the proof of these things, laying it down beforehand already, and giving certain signs. For, "remember," he says, "that Jesus Christ was raised from the dead"; that is, rose again after death. And now showing the same thing he says, "It is a faithful saying," that he who has attained a heavenly life, will attain eternal life also. Whence is it "faithful"? Because, he says, "If we be dead with Him, we shall also live with Him." For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we "dead with Him"? This death he means both of that in the Layer, and that in sufferings. For he says, "Bearing about in the body the dying of the Lord Jesus" (2 Cor. iv. 10); and, "We are buried with Him by baptism into death" (Rom. vi. 4); and, "Our old man is crucified with Him"; and, "We have been planted together in the likeness of His death." (Rom. vi. 5, Rom. 6.) But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. And this is what he says, "If we have suffered death on His account, shall we not live on His account? This is not to be doubted."

We must believe both his passion according to the flesh and his impassibility inasmuch as he was God.… Let us confess our oneness with Christ, lest we be separated from him. In the words of the apostle, "If we have died with him, we shall also live with him."

The saying is trustworthy. For if we have died with him, we will also live with him.

The saying is trustworthy. Those who are chosen obtain glorious and eternal salvation. For some have doubted concerning the resurrection, and this assurance was needed. That the saying is trustworthy is also established from reasoning.

The Savior, too, first granted you this very thing—that you should fall. You were a Gentile. Let the Gentile in you fall. You loved prostitutes. Let the lover of prostitutes in you perish first. You were a sinner. Let the sinner in you fall. Then you can rise again and say, "If we have died with him, we shall also live with him," and, "If we have been made like him in death, we shall also be like him in resurrection."

Since many doubt concerning the future life and glory, saying: when I am alive, I die, and when I die, I shall live? and the like: therefore the apostle, confirming his word, says: "faithful is the word." What word? That the elect shall attain glorious and eternal salvation.

He confirms the same thing with human reasoning as well. Already above the apostle presented proof of this when he said: "remember the Lord Jesus, risen from the dead"; he showed that Christ rose after death. In what way then does he confirm it? If we share in sufferings with Christ, then shall we not share in blessings? Even a man would not do this, how much more God, the source of righteousness and goodness? The apostle speaks here both of spiritual death in baptism and of bodily death through suffering and torment.

A faithful saying, i.e., the word I say is true: these words are most faithful and true (Rev 22:6).

If we be dead with him, i.e., with Christ; and this when we receive the sacrament of baptism: for we are buried with him by baptism into death (Rom 6:4); also, when we wear ourselves out with penance: they that are Christ's have crucified their flesh with the vices and concupiscences (Gal 5:24). Also, when we die confessing the truth, as Christ did: precious in the sight of the Lord is the death of his saints (Ps 115:15). Therefore, if we be dead with him, we shall live also with him, i.e., as he arose, so we also: for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Rom 6:5).

Accordingly, I beseech you, let us so perform all our actions that we may not fail to obtain such glory as this. To obtain it is by no means difficult, if we desire it, or arduous, if we apply ourselves to it. For, "If we endure, we shall also reign." What is the meaning of "If we endure"? If we patiently bear tribulations and persecutions; if we walk the narrow path. The narrow path is unattractive by nature but becomes easy when we choose to follow it, because of our hope for the future.

"If we suffer, we shall also reign with Him," not absolutely, we shall reign, but "if we suffer," showing that it is not enough to die once, (the blessed man himself died daily,) but there was need of much patient endurance; and especially Timothy had need of it. For tell me not, he says, of your first sufferings, but that you continue to suffer. Then on the other side he exhorts him, not from the good, but from the evil. For if wicked men were to partake of the same things, this would be no consolation. And if having endured they were to reign with Him, but not having endured were not indeed to reign with Him, but were to suffer no worse evil, though this were terrible, yet it would not be enough to affect most men with concern. Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider What it is probable that he will suffer, who is denied in that kingdom. "Whosoever shall deny Me, him will I also deny." (Matt. x. 33.) And the retribution is not equal, though it seems so expressed. For we who deny Him are men, but He who denies us is God; and how great is the distance between God and man, it is needless to say. Besides, we injure ourselves; Him we cannot injure.

In him therefore is our hope of eternal life, and in him also is the pattern of our patience. "If we suffer with him, we shall also reign with him," since, as the apostle says, "those who claim that they remain in Christ ought themselves to walk just as Christ walked." Otherwise we are appearing under the likeness of a false profession if we do not follow the commands of him in whose name we glory. And these would indeed not be burdensome to us and would free us from all dangers, if we would only love what he commands us to love.

If we endure, we will also reign with him. If we deny him, he also will deny us.

For if we have died with Christ, (by which I mean death both through baptism and through sufferings, this indeed being the sensible one,) we shall also reign with him." For no one, Paul says, who has shared in sorrows with others can be deprived of good things and prosperity: let alone Christ, who is goodness and kindness itself.

If we deny him, he also will deny us. Then also fear them who are evil. But consider what is likely to happen to one who is denied by Christ.

And again he saith, "If we endure with Him, we shall reign with Him." And again he saith, "He shall change the body of our humility, and shall make it like unto His glorious body, according to His great power through which all things are subject unto Him." Now therefore unto this greatness will the disciple attain if he travelleth completely in his Master's footsteps, but in order that thou mayest not think that this portion of honour came only to the Apostles, Paul said, "If we suffer with Him, we shall also be glorified with Him, and if we endure we shall also reign with Him."

Let us always remember the word of the Apostle, "By tribulation it is meet that we should enter the kingdom of God," and with the Apostle let us say each to each, "If we suffer with Christ, we shall be glorified with Christ, and if we endure with Him, we shall also reign with Him."

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

At all events, whether in the latter or the former way, you are guilty of being "ashamed of God." But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

It is not enough to give oneself over to some death once, but forever. "I die daily," says the apostle (1 Cor. 15:31). So, one must endure much in order that we may be deemed worthy of reigning with Christ as well.

The Apostle confirms his word also from the opposite side. For the recompense will be not only for good relations with the Lord, but also for the opposite of that. "Whoever denies Me," He says, "I will also deny him" (Matt. 10:33). Think about what the one who has denied Christ will have to endure!

Then he treats of the glory the saints merit by an ignominious death: ought not Christ to have suffered these things and so to enter into his glory (Luke 24:26); hence he says, if we suffer, i.e., patiently, our afflictions and reproaches, we shall also reign with him, i.e., we shall enter the kingdom along with him: blessed are they that suffer persecution for justice's sake, for theirs is the kingdom of heaven (Matt 5:10).

If we deny him, he will also deny us: he shows what will follow as punishment. But there are two ways in which a person can sin against faith: first, by denying it openly; second, by rejecting it inwardly.

In regard to the first he says, if we deny, namely, before others, he will deny us in the judgment: amen, I say to you, I know you not (Matt 25:12). To deny is not to know them to be members of his flock.

Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises. They do not abide everywhere. The local deities come to nought in the course of time and undergo a natural dissolution.… But the God of all, being one really and indeed and true, is faithful, who is ever the same.… He is ever the same and unchanging, deceiving neither in his essence nor in his promise. As again says the apostle writing to the Thessalonians, "Faithful is he who calls you, who also will do it"; for in doing what he promises, he is faithful to his words. And he thus writes to the Hebrews as to the word's meaning "unchangeable": "If we believe not, yet he abides faithful; he cannot deny himself."

The only thing the Almighty cannot do is what he does not will, in case anybody should consider it was very rash of me to say that the Almighty "cannot" do something. The blessed apostle said it too, "If we do not believe, he remains faithful, for he cannot deny himself." But it is because he does not wish to that he cannot do it, because he cannot even have the will to. Justice, after all, cannot have the will to do what is unjust, or wisdom will what is foolish, or truth will what is false.

God is all-powerful, and, since he is all-powerful, he cannot die, he cannot be deceived, he cannot lie, and, as the apostle says, "he cannot disown himself." Very much he cannot do, yet he is all-powerful. It is because he cannot do these things for the very reason that he is all-powerful. If he could die, he would not be all-powerful. If he could lie, if he could be deceived, if he could deceive, if it were possible for him to do an injustice, he would not be omnipotent. If it were in him to do any of this, such acts would not be worthy of the Almighty. Absolutely omnipotent, our Father cannot sin.

Since the first principle, by the very fact that it is first, is supreme, whatever it has it has in the highest degree; therefore it is necessary that it be most righteous. Since therefore in rendering retribution it acts according to righteousness—just as it cannot act against itself, nor deny itself, nor assail its own justice—so necessarily, its righteousness requiring it, sin must be punished according to the magnitude of the fault, especially in those who, despising the law of mercy, have through impenitence struck against the severity of justice. Since therefore it belongs to the severity of justice to consider fault not only with respect to the root, but also with respect to the aggravating circumstances, it is most fitting that the just judge exact the due punishments from the impious down to the last farthing, so that the disgrace of sin may not remain without the beauty of justice; and just as power is manifest in creating and wisdom in governing and clemency in restoring, so may supreme justice be made manifest in punishing.

From the observance of the law a man becomes reverent, faithful, devout, pious, meek, chaste, generous, truthful, content with his own possessions — that is, liberal in heart and undefiled in mind. On the contrary, from the transgression of the law a man becomes an idolater, a blasphemer, undevout, impious, a murderer, an adulterer, a thief, a liar, covetous, and carnal. Therefore the transgressor of the law and the observer are more distant from one another than hell is from paradise, because the one is at the center and the other is at the circumference; nor can the God of heaven do otherwise, because He is just and "cannot deny Himself."

What then meaneth, "Can do nothing of Himself"? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.

But wherefore said He not, that "He doeth nothing contrary," instead of, "He cannot do"? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul saith of the Father, "That by two immutable things in which it was impossible for God to lie" (Heb. vi. 18): and again, "If we deny Him - He abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 2 Tim. ii. 13.) And in truth this expression, "impossible," is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that "that Essence admitteth not such things as these." For just as when we also say, "it is impossible for God to do wrong," we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, "I can of Mine own Self do nothing," His meaning is, that "it is impossible, nature admits not, that I should do anything contrary to the Father."

And to show this, he has added, "If we believe not, He abideth faithful: He cannot deny Himself": that is, if we believe not that He rose again, He is not injured by it. He is faithful and unshaken, whether we say so or not. If then He is not at all injured by our denying Him, it is for nothing else than for our benefit that He desires our confession. For He abideth the same, whether we deny Him or not. He cannot deny Himself, that is, His own Being. We may say that He is not; though such is not the fact. It is not in His nature, it is not possible for Him not to be, that is, to go into nonentity. His subsistence always abides, always is. Let us not therefore be so affected, as if we could gratify or could injure Him. But lest any one should think that Timothy needed this advice...

If we are faithless, he remains faithful. He cannot deny himself.

If we are faithless, he remains faithful. If we are faithless concerning that he rose from the dead, or that he is God, he remains faithful, that is, true. For having said that he will rise, and that he is God (for this was signified in many ways), he is faithful. For he rose and he is God. He says that he cannot deny himself, so as not to be God or to have risen. Just as he said: There will be no change because of our denial, but he remains faithful and true concerning himself. And to deny, that is, to lie to himself, he cannot do, in not having risen or not being God. For having promised concerning himself, he cannot lie to himself and fail to fulfill the promises. For neither by believing do we make him not God, nor by being unfaithful do we cast out the divine nature, but both in our believing and in our unbelief he himself is God. Therefore, we who believe reap the benefit. But the "It is not possible," instead of, "It is not permitted." "He remains faithful." Therefore, for our salvation, he demands from us consent to him. For, he says, it is not harmed by our denial.

Faith is that which is not a name only, nor is it even voice or speech; but it is that which sheweth itself by the true examination of the soul, and by the sure and certain stability of the thoughts, and it denieth not itself, but in this respect also it is to be compared with God, concerning Whom Paul saith, "He cannot deny Himself." Thus also is it with the faith which denieth not itself, which bringeth not doubt upon itself, upon which no suspicion falleth, and whose power fear reacheth not. Everything that it wisheth, it doeth, and whatsoever it seeketh is given unto it.

If we do not believe, He suffers no harm from this; He is true. He is unchangeable, whether we deny Him or do not deny Him.

That is, He cannot not exist. His nature is not such that He could turn into non-existence. He exists always, even if we do not confess Him. Therefore, the benefit or harm from whether we acknowledge Him or deny Him, in either case, is not for Him, but for us.

If we believe not, if we expel faith from our hearts, he continues faithful, i.e., he keeps his own faith; hence a believer remains in his faith, because faith is nothing less than partaking of or clinging to the truth. But he is the truth which cannot deny itself.

Is he then not omnipotent? I answer that he is omnipotent, precisely because he cannot deny himself. For to be able to fail pertains rather to impotence; for the fact that someone loses some being is due to the weakness of his power. But for Christ to deny himself would be to lose something of himself; consequently, the fact that he cannot deny himself is an aspect of his perfect power. Hence he can neither sin, as has been said, nor deny his power and his justice, when punishment must be inflicted: he that believes not shall be condemned (Mark 16:16).

But cannot God remit someone's punishment? He can according to the order of his wisdom, but he cannot according to the order of wisdom and justice.

A good teacher chooses a good life in such a way that he does not also neglect good repute but provides "what may be good not only before God but also before men" insofar as he is able by fearing God and caring for men. In his speech itself he should prefer to please more with the meanings expressed than with the words used to speak them. Nor should he think that anything may be said better than that which is said truthfully. Nor should the teacher serve the words but the words the teacher.

This the Scripture has expressed with the greatest possible brevity, when it said, "Be not occupied much about words." For expression is like the dress on the body. The matter is the flesh and sinews. We must not therefore care more for the dress than the safety of the body. For not only a simple mode of life, but also a style of speech devoid of superfluity and nicety, must be cultivated by him who has adopted the true life, if we are to abandon luxury as treacherous and profligate, as the ancient Lacedaemonians adjured ointment and purple, deeming and calling them rightly treacherous garments and treacherous unguents; since neither is that mode of preparing food right where there is more of seasoning than of nutriment; nor is that style of speech elegant which can please rather than benefit the hearers. Pythagoras exhorts us to consider the Muses more pleasant than the Sirens, teaching us to cultivate wisdom apart from pleasure, and exposing the other mode of attracting the soul as deceptive. For sailing past the Sirens one man has sufficient strength, and for answering the Sphinx another one, or, if you please, not even one. We ought never, then, out of desire for vainglory, to make broad the phylacteries. It suffices the gnostic if only one hearer is found for him. You may hear therefore Pindar the Boeotian, who writes, "Divulge not before all the ancient speech. The way of silence is sometimes the surest. And the mightiest word is a spur to the fight." Accordingly, the blessed apostle very appropriately and urgently exhorts us "not to strive about words to no profit, but to the subverting of the hearers, but to shun profane and vain babblings, for they increase unto more ungodliness, and their word will eat as doth a canker."

"Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers." It is an overawing thing to call God to witness what we say, for if no one would dare to set at nought the testimony of man when appealed to, much less when the appeal is to God. If any one, for instance, entering into a contract, or making his will, chooses to call witnesses worthy of credit, would any transfer the things to those who are not included? Surely not. And even if he wishes it, yet fearing the credibility of the witnesses, he avoids it. What is "charging them before the Lord"? he calls God to witness both what was said, and what was done. "That they strive not about words to no profit;" and not merely so, but "to the subverting of the hearers." Not only is there no gain from it, but much harm. "Of these things then put them in remembrance," and if they despise thee, God will judge them. But why does he admonish them not to strive about words? He knows that it is a dainty thing, and that the human soul is ever prone to contend and to dispute about words. To guard against this, he has not only charged them "not to strive about words," but to render his discourse more alarming, he adds, "to the subverting of the hearers."

These things he reminds you of, sincerely charging you before the Lord not to quarrel about words to no profit, which leads to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

These things he reminds you of. So that no one might think these things are unnecessary; concerning these words to Timothy, Paul says, "These things he reminds you of," testifying before the Lord, and it is a fearful thing to speak before God as a witness.

not to quarrel. Since the matter has a certain taste, and the human soul always wishes to dispute and argue, you, Paul says, protesting to them before God, do not engage in argument; instead, he says, command, taking God as a witness, so that they may know that if they despise you, God will judge them.

about words to no profit. For not only does it have no benefit to engage in disputes, arguments, and battles, but it also causes harm to the weaker among those who listen.

present yourself approved. As an example, blameless.

a worker who does not need to be ashamed. Much has been said about this shame. For it is likely that some who are perishing feel shame about the preaching, as the apostles suffer badly, and as Christ is preached with the cross, or at least because the preachers are humble, namely, Paul, a weaver of tents, and Peter, along with several others, were fishermen. The fact that he is not ashamed is because he has done nothing corrupt.

rightly dividing the word of truth. Cut away like a knife the excess and false doctrines, which those perishing have added to the preaching, and lead straight through the Spirit.

Do not manipulate Scripture testimonies. This kind of argument does not edify but does damage to one's hearers, who come to think that a certain sharpness and subtlety of mind is everything. Or: Don't try to win with words but with deeds.

Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), even so do I hold it.

Lest anyone think that Timothy himself needed such instructions, the apostle says: remind others.

Since this has a certain appeal and the human soul is always inclined toward contention and disputes about words, you, says the apostle, charge them before God not to engage in disputes about words, that is: teach them, call God as witness, so that they may know that if they disregard you, He will condemn them. Disputing about words not only brings no benefit or advantage, but on the contrary, causes great harm. For by the battering rams of word-disputes the faith of the listeners is overthrown, like a pillar.

Of these things put them in mind: I admonish you and the others always to have it in your heart, charging them before God, i.e., adducing him as the witness before whom I speak.

Contend not in words: But contention is a battle with words. Therefore, it can have two meanings: for a person is harmed in two ways, when he speaks sharply: in one way, if this inclines him to favor falsity; as when a person, trusting in clamors and shouts, attacks the truth. In another way, because he acts unreasonably; as when he uses irony beyond its proper limits or against the person of his adversary. But if he does this in moderation and with the proper circumstances and on behalf of the truth, it is not a sin. Thus, it is taught as one of the means of persuasion in the Rhetoric. But contention is taken in the sense of being immoderate, when it is condemned in Sacred Scripture: but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16).

And he says, in words, because some persons argue only with reviling words; and this, strictly speaking, is what contention is. But if this is done not with words only but with true reasons, then it is a debate, not a contention.

For it is to no profit: he shows the reason for his advice. For a moderate debate, when it is conducted reasonably, is profitable unto instruction; but when it is only a contest of words, it degenerates into a quarrel; hence he says, but to the subverting of the hearers, and this in two ways: first, when it results in a person's doubting matters that he previously regarded as certain; second, because the audience is scandalized: where there are many words, there is oftentimes want (Prov 14:23); where envy and contention is, there is inconstancy and every evil work (Jas 3:16).

But ought a person debate before the public about the faith without being contentious?

I answer that a distinction must be made regarding the audience: if it is composed of unbelievers, a public debate is useful, because the unlearned are thereby instructed to see their errors unmasked; but if it is not composed of unbelievers, the debate is not useful but harmful. Likewise, a distinction can be made on the part of the disputant: because, if he is prudent, so that he can clearly discomfit his opponent, he should debate publicly; but if not, then he should never debate.

To teach the word of truth rightly is to speak it to men who wish to hear it and are peaceful in their hearing.

And presbyters and deacons, pious men, righteous, meek, free from the love of money, lovers of truth, approved, holy, not accepters of persons, who are able to teach the word of piety, and rightly dividing the doctrines of the Lord.

"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Everywhere this "not being ashamed"! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, "Be not ashamed"; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being "a workman that needeth not to be ashamed." As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything. "Rightly dividing the word of truth." This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but "rightly dividing," that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

But it is God's work to dwell invisibly by his spirit and by the Spirit of Christ in those whom he judges it right to dwell. Whereas it is our task, since we try to confirm faith by arguments and treatises, to do all in our power that we may be called "workmen who need not to be ashamed, handling rightly the word of truth."

It is correct living that confirms the word and that interprets it rightly.

Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent." Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before men." For this is comely, that God be glorified in us in all things.

Paul's intent here is to urge Timothy to teach with a correct purpose, so that the word is not undermined.

Good teachers are like farmers who plow straight furrows, thus presenting the rule of Scripture in a correct manner.

He explains how one can become skilled, namely, if he is "a worker who has no need to be ashamed": that is, if he is not ashamed to do everything that pertains to godliness. In this way you will earn approval from the Master, if you endure everything for His sake, if you fulfill everything. Everywhere with great earnestness the apostle speaks about shame, because for the majority, both the cross of Christ and the preaching about Him, as though it were ignorant, as well as the apostles themselves, as simple people who endured all things, were a source of shame. So then, he says, do not be ashamed.

Many either take away from it or add to it, but you guide it on the right path. Or, since the apostle did not say "rightly directing," he implied something else. Cut away, he says, what is foreign to the preaching, as if cutting off superfluous growths on skin and leather, and destroy it with the sword.

Carefully study to present yourself: he describes the correct method of resisting: first, in regard to the right intention; second, in regard to the proper actions; third, in regard to right doctrine.

A person who wishes to dispute must first examine his intention to see whether he is motivated by good zeal; that is why he says, as one approved unto God, who proves the heart: for not he who commends himself is approved, but he whom God commends (2 Cor 10:18); you have proved my heart and visited it by night (Ps 16:3).

Second, he must be sure that he practices in his works the doctrine he preaches: if he does not, he deserves to be embarrassed. Hence, he says, a workman who does not need to be ashamed. As if to say: do these things so that you will not be ashamed.

Third, he must take care to handle the word of truth correctly, by teaching what is true and useful to his hearers; hence, he adds, rightly handling the word of truth and not looking for gain and glory: for we are not, as many, adulterators of God's word; but with sincerity and as from God before God in Christ we speak (2 Cor 2:17).

That all sins may be forgiven him who has turned to God with his whole heart... Also in the second to Timothy: "But shun profane novelties of words, for they are of much advantage to impiety. And their word creeps as a cancer: of whom is Hymenaeus and Philetus, who have departed from the truth, saying that the resurrection has already happened, and have subverted the faith of certain ones. But the foundation of God standeth firm, having this seal, God knoweth them that are His. And, Every one who nameth the name of the Lord shall depart from all iniquity. But in a great house there are not only vessels of gold and silver, but also of wood and of clay; and some indeed for honour, and some for contempt. Therefore if any one shall amend himself from these things, he shall be a vessel sanctified for honour, and useful for the Lord, prepared for every good work. Moreover, flee youthful lusts: but follow after righteousness, faith, charity, peace, with them that call upon the Lord from a pure heart. But avoid questions that are foolish and without learning, knowing that they beget strifes. And the servant of the Lord ought not to strive; but to be gentle, docile to all men, patient with modesty, correcting those who resist, lest at any time God may give them repentance to the acknowledgment of the truth, and recover themselves from the snares of the devil, by whom they are held captive at his will."

"And shun profane novelties of speech." For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops. "For they will increase unto more ungodliness," he says, "And their word will eat as doth a canker." It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.

Avoid profane and empty chatter. If anything new in the preaching has been introduced from more recent empty chatter, it is altogether wicked and profane. As for that, either remove it or stand firmly to stop and prevent it altogether.

for they will increase in ungodliness. For if anything spurious is introduced, Paul says, it always leads to absurdity. And he receives a greater offering every day.

That is, flee. Saint John Chrysostom everywhere gives us to understand by "empty talk" – κενοφωνία – new currents – καινοτομίας in teaching and in those who follow it. Some, however, instead of "avoid" – περιίστασο read: περισσωσίστασο – pay more attention to stopping and restraining them. This is not so.

An incorrigible evil, he says, one that admits of no remedy: it infects everything, and people are incorrigible.

Shun profane and vain babblings. Here he shows two things to avoid, namely, profane and vain babblings. These might refer to the same thing or to different things: for profane things are those which are far from the fane, i.e., far from divine worship. These are the sayings of heretics and must be avoided; hence, he says: shun profane things. But these profane things can also refer to statements contrary to the faith, and as such, are vain babblings and myths: they have spoken vain things, everyone to his neighbor (Ps 11:3).

These things must be avoided, because they stifle godliness, i.e., the worship of God. Hence the doctrines of faith are doctrines of godliness, but ungodliness is a doctrine against the faith; hence he says, for they grow much towards ungodliness, i.e., they lead to error or to erroneous doctrine. But this is an abusive way to grow: but evil men and seducers shall grow worse and worse: erring and driving into error (2 Tim 3:13).

But these by all their words have attempted to do away with the Godhead of Christ, have made those seem righteous, since they have come nearer to Antichrist. Wherefore they have been excommunicated and anathematized by the Church. And indeed, although we grieve at the destruction of these men, especially that after having once learned the doctrine of the Church, they have now gone back; yet we do not wonder at it; for this very thing Hymenaeus and Philetus suffered, and before them Judas, who, though he followed the Saviour, afterwards became a traitor and an apostate.

And what they now write proceeds not from any regard for the truth, as I said before, but rather they do it as in mockery and by a subterfuge, for the purpose of deceiving others. They hope that by sending about their letters they may engage the ears of the people to listen to these notions and so put off the time when they will be brought to trial. By concealing their impiety from observation, they try to make room to extend their heresy, which, "like a gangrene," eats its way everywhere.

"Let the wickedness of sinners be brought to nought." He who says this prayer is obviously a disciple of the evangelical precepts. He prays for those who treat him maliciously, asking that the wickedness of the sinners be circumscribed by a definite limit and boundary. Just as if someone, when praying for those who are suffering in body, would say, "Let the disease of those who are suffering come to an end." In order that the sin slowly creeping farther may not spread like cancer, since he loves his enemy and wishes to do good to those who hate him, and for this reason prays for those who treat him maliciously, he begs of God that the further outpouring of sin may cease and have definite bounds.

But if we consider what the apostles thought about heretics, we shall find that they, in all their epistles, execrated and detested the sacrilegious wickedness of heretics. For when they say that "their word creeps as a canker". Flee from such men as much as you can; avoid with a wholesome caution those who adhere to their mischievous contact. Their word doth eat as doth a cancer;. Also in the second to Timothy: "Their word doth creep as a canker."

From such men come those who, without divine appointment, set themselves over their rash associates, make themselves prelates without any lawful ordination and call themselves bishops though no one gives them a bishopric. The Holy Spirit portrays them in the Psalms "sitting in the seat of pestilence," plagues and blights to faith, snake-mouthed traitors, scheming to pervert truth, spewing deadly poisons from their pestiferous tongues. Their words "spread like a canker." Their teaching pours fatal venom into men's hearts and breasts.

Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles—who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal deceit, thus entailing greater harm than good on those who believe them, with respect to the point on which they lead them astray. For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons—none, indeed, except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infirmity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity—the entire Church in that particular locality entreating the boon with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints—that they do not even believe this can possibly be done, and hold that the resurrection from the dead is simply an acquaintance with that truth which they proclaim.

To deceive the first human beings, the devil claimed the serpent as his tool. So to seduce the hearts of orthodox, he armed the tongues of these with the poison of his falsehood. With pastoral care, however, we oppose these snares, dearly beloved, to the extent that the Lord helps us. To prevent any of the holy flock from perishing, we advise you with fatherly admonitions to turn away from "wicked lips and treacherous tongue," from which the prophet asks that his soul "be kept free," since "their talk crawls like a crab," as the blessed apostle said. They creep in low to the ground, take hold softly, squeeze gently and kill undetected.

and their message will spread like gangrene. Hymenaeus and Philetus are among them, who have strayed concerning the truth.

like gangrene. Gangrene is a infected ulcer, consuming the place, causing rotting; some say it is a creeping ulcer, or erysipelas.

He who is Hymenaeus..." Of those ones who utter profane and empty chatter.

That kind of wound is called a suppurating sore, which begins in the female breasts and then grows quickly into the abdominal region. When it finally becomes a poison that permeates the heart, there is no remedy. In just such a way the discussions of heretics are to be avoided, lest through the ears they reach the mind with an irremediable wound.

It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

He said well above: "they will advance still more in ungodliness." It would seem that the only evil consists in what they say about the resurrection. However, great consequences follow from this. For if the resurrection has already occurred, then judgment and recompense are also abolished, and the good have enjoyed sorrows and afflictions, while the evil have been punished by wallowing in pleasures. What need, then, is there to hold to virtue, if such are the recompenses? He did not say: of all people, but: of some, that is, the weaker ones. Therefore he adds the following as well.

Their speech spreads like a canker. For heretics say true and useful things in the beginning; but after a while they vomit forth deadly doctrines. Hence he says, their speech spreads like a canker; from one spark comes a great fire, and from one deceitful man much blood (Sir 11:34).

Of whom are Hymeneus and Philetus: he gives an example of this. For these two corrupted the faith in their time and turned others into vain babblers. Of Philetus he said: all they who are in Asia have turned away from me; of whom are Philetus and Hermogenes (2 Tim 1:15). Of Hymeneus he says in 1 Timothy: of whom is Hymeneus (1 Tim 1:20).

These heretics deny that Christians shall rise in a future life and insist that the resurrection happens in the natural birth of children.

Hymenaeus and Alexander and their fellows were confused about time—ahead of time—when they said that the resurrection had already occurred. The Galatians misunderstood the dispensations by making so much of circumcision now.

Therefore, all who have established a sect of some religion, even a false one, wishing that they be believed, have not been able to deny this resurrection of human souls. All have agreed on that, but many have denied the resurrection of the flesh and have said that resurrection has already taken place in faith.… They said that resurrection had already taken place but in such a way that another was not to be hoped for; and they reproached those who hoped for the resurrection of the flesh, as though the resurrection which had been promised was already fulfilled in the human soul by believing.

Tell us something, O Lord, also of the resurrection of the flesh; for there have been those who denied it, asserting that this is the only resurrection which is wrought by faith. Of which resurrection the Lord has just now made mention, and inflamed our desire, because "the dead shall hear the voice of the Son of God, and shall live." It is not some of those who hear shall live, and others shall die; but "all that hear shall live," because all that obey shall live. Behold, we see a resurrection of the mind; let us not therefore let go our faith of the resurrection of the flesh. And unless Thou, O Lord Jesus, declare to us this, whom shall we oppose to those who assert the contrary? For truly all sects that have undertaken to engraft any religion upon men have allowed this resurrection of minds; otherwise, it might be said to them, If the soul rise not, why speakest thou to me? What meanest thou to do in me? If thou dost not make of the worse a better, why speakest thou? If thou dost not make a righteous of the unrighteous, why speakest thou? But if thou dost make righteous of the unrighteous, godly of the ungodly, wise of the foolish, thou confessest that my soul doth rise again, if I comply with thee and believe.

So, then, all those that have founded any sect, even of false religion, while they wished to be believed, could not but admit this resurrection of minds: all have agreed concerning this; but many have denied the resurrection of the flesh, and affirmed that the resurrection had taken place already in faith. Such the apostle resisteth, saying, "Of whom is Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection hath taken place already, and overthrow the faith of some." They said that the resurrection had taken place already, but in such manner that another was not to be expected; and they blamed people who were looking for a resurrection of the flesh, just as if the resurrection which was promised were already accomplished in the act of believing, namely, in the mind. The apostle censures these.

"Of whom is Hymeneus and Philetus, Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." He has well said, "They will increase unto more ungodliness." For it appears indeed to be a solitary evil, but see what evils spring out of it. For if the Resurrection is already past, not only do we suffer loss in being deprived of that great glory, but because judgment is taken away, and retribution also. For if the Resurrection is past, retribution also is past. The good therefore have reaped persecutions and afflictions, and the wicked have not been punished, nay verily, they live in great pleasure. It were better to say that there is no resurrection, than that it is already past. "And overthrow," he says, "the faith of some." "Of some," not of all. For if there is no resurrection, faith is subverted. Our preaching is vain, nor is Christ risen; and if He is not risen, neither was He born, nor has He ascended into heaven. Observe how this error, while it seems to oppose the doctrine of the Resurrection, draws after it many other evils.

who have strayed concerning the truth, saying that the resurrection has already happened; and they overturn the faith of some.

— [THEODORET] saying that the resurrection. They called the succession of procreation of children to be cursed resurrection: and they enticed some to depart from apostolic teaching. [end of the excerpt from Theodoret PG 82.685A] —

saying that the resurrection has already happened. Rightly said above, for ungodliness will increase even more. For see how many evil things arise from saying that the resurrection has already happened. We would be deprived of the presence of Christ, what could be more grievous? There is no remedy, nor punishment. Christ, who promised these things, lies. And many similar things, such as, "If there is no resurrection, then Christ has not been raised," (1 Cor. 15:14) nor does a judge sit over the living and the dead. (Acts 10:42)

and they overturn the faith of some. Of those who are simpler and weaker.

The resurrection has happened, according to them, either in children or in Ezekiel's reference to the revivified bones of the people of Israel in captivity.

Similarly Paul touches those who said that the resurrection had already happened. The Valentinians affirm this of themselves.

The heretical teaching about the resurrection is that it happens in the process of natural procreation, by which our children succeed us.

The successions that happen through the procreation of children they unhappily call the resurrection.

Who have erred: they went out from us (1 John 2:19). Then he enlarges on this, because it had been better for them not to have known the way of justice, than after they have known it to turn back (2 Pet 2:21).

But they erred, saying that the resurrection is past already. On this point Matthew says: and the graves were opened and many bodies of the saints that had slept arose (Matt 27:52). So they said that no further resurrection can be expected, but that they rose on that occasion.

But another way and better: just as there are two deaths, so two resurrections: namely, of the soul and of the body: blessed and holy is he that has part in the first resurrection (Rev 20:6). Therefore, they said that everything said in the Scriptures must be referred to the resurrection of souls which has already taken place: if you be risen with Christ, seek the things that are above (Col 3:1). And this error is prevalent among heretics to this day, and they use it to subvert many.

Hence he says quite fittingly, and have subverted the faith of some, because they attack the very foundation of the faith: O, full of all guile and of all deceit, child of the devil, enemy of all justice, you cease not to pervert the ways of the Lord (Acts 13:10).

The Lord considered and knew those that were His, and drew His saints to Himself; and those whom He chose not, He did not draw to Himself.

Raise your mind's footsteps to the things that are to come, and you will find there the wicked one who you thought was here will not be, for he does not exist who is nothing. Finally, the Lord knows those who are his own; but those who are not, he does not know, because they have not recognized him who is.

Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand nigh you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, "Peace be to this house," like sons of peace bestowing peace on those who are worthy, as it is written, "He came and preached peace to you that are nigh, and them that are far off, whom the Lord knows to be His," much more is it incumbent on those that enter into the Church of God before all things to pray for the peace of God. But if he prays for it upon others, much more let himself be within the same, as a child of light; for he that has it not within himself is not fit to bestow it upon others.

Faith and godliness, you see, are so closely allied that they can be considered sisters. Anyone who believes in the Lord is godly, and the person who is godly believes all the more. On the other hand, one who is in a state of wrong relationships will certainly wander from the faith, and one who falls from godliness falls from the true faith. Paul, recognizing this, advised his disciples: "Avoid profane conversations, for they lead people further into ungodliness." That is why the Ariomaniacs, being enemies of Christ, have left the church. They have dug a pit of unbelief into which they themselves have fallen.… The apostle Paul's words against Philetus and Hymenaeus stand as a warning against ungodliness such as that of the Arians: "God's foundation is firm, bearing this seed: 'The Lord knows his own people' and 'Let everyone who names the name of the Lord depart from iniquity.' "

It is the elect who are meant in the letter to Timothy, where, after mention of the attempts of Hymenaeus and Philetus to undermine the faith, the text goes on, "But the sure foundation of God stands firm, bearing this seal: 'The Lord knows who are his.' " The faith of these latter, which works through charity, either does not ever fail, or, if it fail in some, the loss is repaired before death, the sin that intervened is blotted out and perseverance to the end is granted. On the other hand, those who are not to persevere to the end, those who are to fall from Christian faith and conduct, in such a way that the end of this life will find them thus fallen—these men are certainly not to be counted in the number of the elect, not even at the time during which they are living in goodness and piety.

The abundance of bad people in the world is the big heap of stuff needed for refining the good. Although the good can't be seen, mixed up in the vast multitude of the bad, the Lord knows who are his own. Under the hand of such a great craftsman, the speck of gold cannot get lost in the huge pile of straw. How much straw is there, how little gold! But have no fear: the craftsman is so great that he can refine it and cannot lose it.

Something is always going on in this olive press. The world is the press; there is no end to its pressures. Be oil, not dregs. Let each of you be converted to God and change your manner of life. The oil goes by hidden channels to its own secluded vats. Others sin, mock, blaspheme, make loud accusations in the streets—the dregs are oozing out. Yet the Lord of the press does not cease from operating it through his workmen, the holy angels. He knows his oil; he knows how much it can take, the exact pressure needed to squeeze it out. "The Lord knows," you see, "who are his own." Avoid the dregs. They are murky, out in the open for all to see.

And we know that the apostle said of the vessels placed in the great house, "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and ready for the Master's use, and prepared for every good work." But in what manner each man ought to purge himself from these he shows a little above, saying, "Let everyone that names the name of Christ depart from iniquity." This is so that he may not in the last day be blown away with the chaff from the threshing floor. Nor may he be separated at the last by hearing the command, "Depart from me, you that work iniquity."

This statement of the Lord … can also be understood mystically with regard to the choosing of the spiritual Israel, that is, the Christian people, since the Lord mercifully deigned to see them when they did not yet see him, when they had not yet been called by his apostles to the grace of faith, but they were still concealed under the covering of oppressing sin.… And sometimes in the Scriptures, to be sure, the fig tree suggests the sweetness of divine love.… Those placed under it can be his elect even when they do not yet recognize the grace of their election—just as the Lord saw Nathanael when he was situated under the fig tree though Nathanael did not see him. For the Lord knows who are his, and the very name Nathanael is most suitably appropriate to their salvation. For Nathanael is interpreted "gift of God."

And Paul says of it: "You too, were sealed with the Holy Spirit of the promise." Through this seal, the friends are distinguished from the enemies, free men from slaves, heavenly men from the earthly. This seal is imprinted on the forehead of the contemplative soul and on the foreheads of the elect. This seal was imprinted on those standing upon Mount Sion. In the Second Epistle to Timothy, it is written: "The sure foundation of God stands firm." This is the seal by which "the Lord knows who are His." He knows through an express seal through which the soul calls upon the name of the Lord out of its inner depths.

He therefore will attain life who keeps the commandments. But who keeps the divine commandments except the one who, converted to God before the end of this present life, has departed from his earlier sins? So the blessed Peter warns us, "Let everyone who calls upon the name of the Lord avoid evil." He said this, knowing that penance is done fruitfully in this present world in which forgiveness is given to penitents. But in the future world the penitence of the wicked will bear no fruit because there will be no conversion of the wicked. They will be sent into the exterior darkness where there will be wailing and the gnashing of teeth.

"Nevertheless," he says, "the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of the Lord depart from iniquity." He shows that even before they were subverted, they were not firm. For otherwise, they would not have been overthrown at the first attack, as Adam was firm before the commandment. For those who are fixed not only are not harmed through deceivers, but are even admired. And he calls it "sure," and a "foundation"; so ought we to adhere to the faith; "having this seal, The Lord knoweth them that are His." What is this? He has taken it from Deuteronomy; that is, Firm souls stand fixed and immovable. But whence are they manifest? From having these characters inscribed upon their actions, from their being known by God, and not perishing with the world, and from their departing from iniquity. "Let every one," he says, "that nameth the name of the Lord depart from iniquity." These are the distinguishing marks of the foundation. As a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, "Having," he says, "this seal" fixed thereon, "Let every one that nameth the name of the Lord depart from iniquity." Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

Yet the solid foundation of God stands firm, having this seal: The Lord knows those who are His. And, let everyone who names the name of the Lord depart from iniquity.

Yet the solid foundation. Indeed, the faith of the weak is subverted; "a solid foundation", however, stands (referring to the faithful who cannot be overthrown), having this mark and sign:

The Lord knows those who are His. Once indeed they were foreknown as wholly devoted to God and unchangeable. For the sign that they are known by God is that they could not be overthrown by wickedness so as to depart from the faith.

depart from iniquity. Here is another indication: namely, let everyone who calls upon the name of the Lord depart from iniquity, that is, from the error of doctrines, as it is proper to call upon His name. For those who, like certain living columns, remain immovable, bear these inscriptions in their works.

God ignores those who are alienated from him.… We say these things, however, not thinking anything blasphemous about God … not ascribing ignorance to him, but thus we understand that these whose activity is considered unworthy of God are also considered to be unworthy of knowledge of God. For God does not deign to know him who has turned away from him and does not know him.

Those who have been made one with and united with something know that with which they have been made one and have been united. Yet before such unity and participation, even if they objectively grasp something of the explanations given about a thing, they still do not know it.… For, in our view, the Lord has known those who are his because he has been made one with them and has given them a share of his own divinity and has taken them up, as the language of the Gospel says, into his own hand, since those who have believed in the Savior are in the Father's hand. For this reason also, unless they fall from his hand—thereby removing themselves from the hand of God, they will not be snatched away, for no one snatches anyone from the Father's hand.

You are human, and so you know other people only from the outside. You think as you see, and you see only what your eyes let you see. But "the eyes of the Lord are lofty." "Man looks on the outward appearance, God looks on the heart." So "the Lord knows those who are his." He roots up the plant which he has not planted in his garden. He shows the last to be first. He carries a fan in his hand to purge his floor. Let the chaff of cheap faith fly away as it pleases before every wind of temptation. So much the purer is the heap of wheat which the Lord will gather into his barn.

"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, -who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness.

Here is what the apostle says: not all were led astray, but the unsteady ones. And if they had not been such, they would not have fallen away either. Just as Adam too was not firm before the temptation. Those perfectly inspired in the faith stand firm and immovable. And notice, he says "firm," and: "foundation." Thus we ought to hold fast to the faith.

That is, just as inscriptions are carved on a stone, so too in his very deeds are imprinted the signs that point to him, namely: "the Lord knows" and so forth. That is, these people or such souls are foreknown by God as belonging entirely to Him, and are fore-chosen so that they would not be led astray together with the weaker ones. By "unrighteousness" the apostle means either error in doctrines or injustice in general. He who acts unjustly has no foundation, does not belong to God. For how can he belong to God, when God is righteous? He does not have the seal. Consider: if he who names the name of the Lord must depart from unrighteousness, then he who does not depart is unworthy to name His name. For praise is not fitting in the mouth of a sinner.

But the sure foundation of God stands: he shows how heresies do not altogether subvert the faith. For these foundations are the persons to whom is given the grace to stand immovable: for it was founded upon a rock (Matt 7:25); it stands firm, because it cannot be moved. Hence Matthew first said: and the rain fell and the floods came and the winds blew and they beat upon that house: and it fell not (Matt 7:25).

Its firmness depends, first of all, on God's predestination; second, on our free will.

Hence in regard to the first he says: this sure foundation having this seal, i.e., this is the sign of its firmness: he that has received his testimony has set to his seal that God is true (John 3:33). And this is the first part of the seal, namely, from divine predestination, for the Lord knows who are his: I know my sheep, and other sheep I have that are not of this fold (John 10:14); I know you not (Matt 7:23).

But as to the second he says, let everyone depart from iniquity, who names the name of the Lord. As if to say: they are so predestined by God as to be saved by their free will: because one shows that he is predestined, if in the end he does not adhere to sin.

And he mentions two things which pertain to those predestined to be saved: first, they confess the faith; hence he says, everyone who names the name of the Lord: but with the mouth, confession is made unto salvation (Rom 10:10); second, that they withdraw from sin: not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven (Matt 7:21). Hence he says, let everyone depart from iniquity: let the wicked forsake his way (Isa 55:7).

But the fact that he says, who names the name, must be understood not of orally naming, but inwardly by faith and outwardly by good works.