2 Timothy 3:1–9

We do not think that in this passage he used his verbs in the present tense for the future, because, in fact, he was warning his correspondent to avoid these persons. Yet he had a purpose in saying: "In the last times shall come on dangerous days." He demonstrates that the times will be dangerous by prophesying that evil men will become more numerous as the end draws near. They are already numerous at present. But what does that signify if they will be even more numerous after us and most numerous of all when the end itself is imminent, although it is not known how far off it is? Indeed, those last days were spoken of even in the first days of the apostles when the Lord's ascension into heaven was a recent happening.… So there were last days even then! How much more now is this so, even if there remained as many days to the end as have already passed from the ascension of the Lord to this day, or even if there remain more or less days to come!

We see his prediction verified to such an extent, dearly beloved, that there is no more fidelity in the fear of God, in laws of justice, in charity or in good works. Blessed Paul foretold this.… Therefore, let us consider, dearly beloved, whether almost the whole world is not filled with these vices. Why? We reply: Because no one has any fear of the future or trembles within himself over the day of the Lord and God's wrath, the punishment prepared for unbelievers and the eternal torments to come for the unfaithful.

The Lord's teaching required both unity and love. They embraced all the prophets and the law in two commandments. But what sort of unity, what sort of love, is preserved or contemplated by the mad fury of discord that rends the church, destroys faith, disturbs peace, scatters charity, profanes religion? This evil began long ago, my brothers in the faith. Now its cruel havoc has increased, now the poisonous plague of heretical perversity and schism is beginning to spring up and put out new shoots. So it must be at the end of the world, as the Holy Spirit forewarns and foretells through the apostle.

As these things, then, are in the future, and as the ten toes of the image are equivalent to (so many) democracies, and the ten horns of the fourth beast are distributed over ten kingdoms, let us look at the subject a little more closely, and consider these matters as in the clear light of a personal survey.

The golden head of the image and the lioness denoted the Babylonians; the shoulders and arms of silver, and the bear, represented the Persians and Medes; the belly and thighs of brass, and the leopard, meant the Greeks, who held the sovereignty from Alexander's time; the legs of iron, and the beast dreadful and terrible, expressed the Romans, who hold the sovereignty at present; the toes of the feet which were part clay and part iron, and the ten horns, were emblems of the kingdoms that are yet to rise; the other little horn that grows up among them meant the Antichrist in their midst; the stone that smites the earth and brings judgment upon the world was Christ.

He had said in the former Epistle, that "the Spirit speaketh expressly, that in the latter times some shall depart from the faith" (1 Tim. iv. 1, 1 Tim. iv. 2.); and elsewhere in this Epistle he foretells that something of this kind will afterwards happen; and here again he does the same thing: "This know, that in the last days perilous times shall come." And this he pronounces not only from the future, but from the past; "As Jannes and Jambres withstood Moses." And again from reasoning; "In a great house there are not only vessels of gold and of silver." But why does he do this? In order that Timothy may not be troubled, nor any one of us, when there are evil men. If there were such in the time of Moses, and will be hereafter, it is no wonder that there are such in our times. "In the last days perilous times shall come," he says, that is, exceeding bad times. How shall times be perilous? He says it not blaming the days, nor the times, but the men of those times. For thus it is customary with us to speak of good times or evil times, from the events that happen in them, caused by men.

Even in the days of Moses, there were Jannes and Jambres (Ex. 7; 2 Tim. 3:8), as he says: for this is what the words about the golden and pottery vessels signify. Therefore, these types always exist, but especially in the last times.

difficult times. It is not the times or the days that are to blame, but the wicked people living in them. For we call times good or bad based on what happens in them.

The conquering power of evil is on the increase. This is characteristic of the last times. Innocent babies are now not even allowed to be born, so corrupted are the moral standards. Or if born, no one educates them, so desolate are studies. Or if trained, no one enforces the training, so impotent are the laws. In fact, the case for modesty which we are now beginning to treat, has in our time become an obsolete subject. So much is this so that modesty is considered to be not the renunciation of the appetites but merely in their mild constraint. People these days are thought to be chaste if they are not too chaste.

But as the conquering power of things evil is on the increase-which is the characteristic of the last times -things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so dined are the laws.

Grant that from the time of John the Paraclete had grown mute; we ourselves would have arisen as prophets to ourselves, for this cause chiefly: I say not now to bring down by our prayers God's anger, nor to obtain his protection or grace; but to secure by premunition the moral position of the "latest times; " enjoining every species of of tapeino/fronhsij, since the prison must be familiarized to us, and hunger and thirst practised, and capacity of enduring as well the absence of food as anxiety about it acquired: in order that the Christian may enter into prison in like condition as if he had (just) come forth of it,-to suffer there not penalty, but discipline, and not the world's tortures, but his own habitual observances; and to go forth out of custody to (the final) conflict with all the more confidence, having nothing of sinful false care of the flesh about him, so that the tortures may not even have material to work on, since he is cuirassed in a mere dry skin, and cased in horn to meet the claws, the succulence of his blood already sent on (heavenward) before him, the baggage as it were of his soul,-the soul herself withal now hastening (after it), having already, by frequent fasting, gained a most intimate knowledge of death!

Since in those times there were many evil people, so that Timothy would not be troubled by this, the apostle first said to him: "in a great house" and so on, and now says that evil people will exist afterward as well. Even in the time of Moses there were Jannes and Jambres. Consequently, this phenomenon is not new and it will not continue only until your time. Therefore do not be indignant. The times will be perilous, that is, very bad. It is not the days that should be understood (for what are bad days?), but rather the bad deeds and people occurring in those days. So we too are accustomed to calling times bad and not bad, according to the character of the deeds that happen in those days, or according to the character of the people.

Above, he instructed him how to handle present tribulations and dangers; here he shows him how to stand against future ones: first, he predicts some dangers that are to come; second, he shows his fitness to resist them, at but you have fully known my doctrine (2 Tim 3:10); third, how to resist, at I charge you before God (2 Tim 4:1). In regard to the first he does two things: first, he foretells the dangers that will come in the last days; second, he shows that their vices are even now to be avoided, at now these avoid. In regard to the first he does two things: first, he states that there will be dangers in the last times; second, the cause of these dangers, at men shall be lovers of themselves.

He says, therefore: I have said, shun profane and vain babblings (2 Tim 2:16). Not only must you shun them now, but in the future there will be other dangers to avoid. The future is referred to as the last days, because they are closest to the last day: I will raise him up on the last day (John 6:55); gather yourselves together, that I am to tell you the things that shall befall you in the last days (Gen 49:1). And he adds, shall come dangerous times: you shall be hated by all nations for my name's sake (Matt 24:9).

There isn't anyone, after all, who doesn't love himself. But we have to look for the right sort of love and avoid the wrong sort. You see, anyone who loves himself by leaving God out of his life and leaves God out of his life by loving himself, doesn't even remain in himself but goes away from himself.… Listen to the apostle giving his support to this understanding of the matter. "In the last days," he says, "dangerous times will loom up." What are the dangerous times? "There will be people loving themselves." That's the core of the evil. So let's see if they remain in themselves by loving themselves; let's see, let's hear what comes next: "There will be people, he says, loving themselves, lovers of money." Where are you now, you that were busy loving yourself? Obviously, you're outside. Are you, I'm asking you, are you money? Obviously, after loving yourself by neglecting God, by loving money you have even abandoned yourself.

Since I have already given an example of love [amor] used in a good sense, someone may want an example of the same word used in a bad sense. If so, let him read the text, "Men will be lovers [amantes] of self, covetous [amatores pecuniae]."

And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." For of the prophets it is said, "We have all received of His fulness," that is, of Christ's. So that the prophets are not thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me." And of those who steal He says: "But he that speaketh of himself, seeketh his own glory." Such are the Greeks, "lovers of their own selves, and boasters." Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance.

"And my doctrine is not Mine," saith the Lord, "but the Father's which sent me." And of those who steal He says: "But he that speaketh of himself, seeketh his own glory." Such are the Greeks, "lovers of their own selves, and boasters." Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance.

Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests. For when a man overlooks the concerns of his neighbor, and is careless of them, how should he regard his own? For as he that looks to his neighbor's affairs will in them order his own to advantage, so he that looks down upon his neighbor's concerns will neglect his own. For if we are members one of another, the welfare of our neighbor is not his concern only, but that of the whole body, and the injury of our neighbor is not confined to him, but distracts with pains all else as well. If we are a building, whatever part is weakened, it affects the whole, whilst that which is solid gives strength and support to the rest. So also in the Church, if thou hast slighted thy neighbor, thou hast injured thyself. How? In that one of thy own members hath suffered no small hurt. And if he, who does not impart of his possessions, goes into Hell, much more will he be condemned, who sees a neighbor suffering severer evils, and does not stretch out his hand, since in this case the loss is more grievous. "For men shall be lovers of their own selves." He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. "Covetous." From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself.

lovers of themselves. This is the root of wickedness, to consider only oneself. And those who are such, neglecting their brothers, first destroy their own.

arrogant. From lovers of themselves are lovers of money. From these offspring are the boastful and the proud, then from these, blasphemers. For evil types cling to each other just as those who are good do. For all good proceeds from love.

disobedient to parents. For arrogance is known to be carried even against nature.

ungrateful. The greedy are also ungrateful. For they give thanks only when they have fulfilled their desire, but it never happens that they themselves are satisfied. But he who is such is also impious. For he who does not have gratitude towards God the Benefactor [εὐεργέτῃ2], how will he show gratitude to others?

He immediately points out the cause of all evils as well: it is the concern not for the affairs of one's neighbor, but only for one's own. A self-loving person loves only himself, from which it follows that in reality he does not even love himself. For just as in the members of the body, harm inflicted on one spreads to the rest; or what happens in buildings, the same occurs in the Church: whoever despises his brother and cares only for himself, harms himself.

Having pointed out the root, he enumerates in particular the offshoots from it, of which the first and greatest is the love of money. For just as from love comes every good, so from self-love, which is opposed to love, comes every evil. Love is broad and pours itself out everywhere; but self-love constrains its breadth and concentrates only on itself alone.

Over men they are exalted and tower above.

When evil grows, it reaches even to rebellion against God. For if someone is vainglorious before people, he will then attribute to himself every perfection as well, and not to the grace of God; then he becomes already a blasphemer.

This is fair: for whoever blasphemes God, how will he honor his parents? Whoever does not honor his parents will be ungrateful to other people as well. Such a person is also unrighteous, because he sets aside holiness and duty, and he is also unfriendly. For whom else will a person love who has rejected his own benefactor! "And implacable," they are not reconciled with anyone, even with their own benefactor.

The cause of this is the abundance of iniquity, and because iniquity has abounded, the charity of many shall grow cold (Matt 24:12), because faith and charity will be annihilated and perish utterly: for the further away a thing is from its beginning, the weaker it gets. As a result faith and charity will fall away in those days, because men will be further from Christ: but yet the Son of man, when he comes, shall he find, think you, faith on earth? (Luke 18:8). In regard to this he first discloses the root of iniquity; second, its various forms.

Now the root of iniquity is love of self, for two loves built two cities. But one might object: it is natural to love oneself. I answer that in man there are two things, namely, the rational nature and the bodily nature. In regard to the intellectual or rational nature, which is called the inner man (2 Cor 4:16), a man should love himself more than he loves others: because he would be foolish, who chose to sin in order to withdraw others from sin. But in regard to the outward man it is praiseworthy to love others more than oneself. Hence those who love only themselves are blameworthy: all seek the things that are their own, not the things that are Jesus Christ's (Phil 2:21).

From this root spring various forms of sin; hence he says, covetous, haughty, proud, blasphemers. In regard to these he does three things: first, he lists the sins which consist in abusing external things; second, those which consist in a man's being improperly related to others, at blasphemers, disobedient to parents; third, in regard to the self, at incontinent.

In external things we discover two features: abundance of riches and the excellence of good things. In regard to the first he says, covetous, which is placed first because it is the root of all evils and because it is closest to love of self, which satisfies itself with external goods. In regard to the second he says, haughty, which is a form of pride, of which there are four species: one, when a person attributes to himself something he lacks; another is when he attributes to himself what he has from another, as though he had it from himself: what have you that you have not received? (1 Cor 4:7). A third form is when one attributes to himself what he has received from another, but considers that he earned it: I fast twice in a week, I give tithes of all that I possess (Luke 18:12). The fourth form is when a person desires singular attention above others; and this is elation: Lord, my heart is not exalted (Ps 130:1). Therefore, when he says, proud, he includes all forms of pride: God resists the proud and gives grace to the humble (Jas 4:6).

Then he lists the vices which relate us to others: first, those which relate us to superiors; second, those which relate us to equals, at proud.

Now we have three superiors, namely, God, and against him he says, blasphemers: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards (Isa 1:4). Second, parents, in regard to which he says, disobedient to parents: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23); the eye that mocks at his father and that despises the labor of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it (Prov 30:17). Third, benefactors as such, and in relation to these he says, ungrateful: they that render evil for good have detracted me (Ps 37:21); be ye thankful (Col 3:15); the hope of the unthankful shall melt away as the winter's ice, and shall run off as useless water (Wis 16:29).

Such a one, therefore, when he is a second time cast out of the Church, is justly cut off entirely from the congregation of the Lord. And now the Church of the Lord will be more beautiful than it was before, when it had a superfluous, and to itself a disagreeable member. Wherefore henceforward it will be free from blame and reproach, and become clear of such wicked, deceitful, abusive, unmerciful, traitorous persons; of such as are "haters of those that are good, lovers of pleasure," affecters of vainglory, deceivers, and pretenders to wisdom; of such as make it their business to scatter, or rather utterly to disperse, the lambs of the Lord.

The apostle also showed how much incontinency is to be dreaded by including it among the signs of apostasy, when he said, "In the last days shall come dangerous times. Men shall be lovers of themselves." Then, after enumerating several forms of iniquity, he adds, "slanderers, incontinent." Also, for selling his birthright for one portion of food, Esau was charged with incontinency as the greatest of evils. The first disobedience befell men as a consequence of incontinency.

I hope I am not being misunderstood. If this chapter leads anyone to doubt that the lack of "natural affection" is an extreme depravity I shall have failed. Nor do I question for a moment that Affection is responsible for nine-tenths of whatever solid and durable happiness there is in our natural lives.

without natural affection. Like those who are hostile towards their own.

uncommitted. It shows that they have made no agreement with anyone.

devilish. Like slanderers. For he who is conscious of no good in himself curses and slanders everyone, finding some comfort for himself in this.

without self-control. Namely those who do not control their tongue, stomach, and those things which are under the stomach.

brutal. Some are harsh and cruel.

despisers of good. That is, enemies of all things good.

That is, those who slander everyone. A person who is not conscious of anything good in himself slanders everyone, inventing and finding in this, it would seem, a certain consolation for himself.

And in the tongue, and in the belly, and in everything else.

You see what self-love and love of money make people? Beasts instead of men.

Enemies of every good thing.

Then he lists the evils which relate us to equals and our neighbor. He mentions three. The first pertains to work: hence he says, wicked, i.e., those who commit grievous crimes against their neighbor: woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isa 1:4). The second pertains to affection; hence he says, without affection, i.e., without the feelings of charity and without peace. The third pertains to word; hence he says, slanderers: you shall not be a slanderer nor a whisperer among the people (Lev 19:16).

Then in relation to the self he lists three: the first pertains to the degeneration of the concupiscible appetite; the second to the degeneration of the irascible appetite; the third to the degeneration of the rational appetite.

In regard to the first he says, incontinent; for these are men who cannot follow out their resolutions because of wicked desires: and no price is worthy of a continent soul (Sir 26:20).

In regard to the irascible he says, unmerciful, i.e., not meek, for meekness moderates the passions of anger: learn of me, for I am meek and humble of heart (Matt 11:29); he will teach the meek his ways (Ps 24:29). Then he lists another one which pertains to the irascible appetite, namely, the exclusion of kindness; hence he says, without kindness. For it is natural that when one contrary dominates, it excludes the other. Be ye kind to one another (Eph 4:32).

These, therefore, who have been anathematized by the brotherhood, let no one of you receive, nor admit of those things which are either said or written by them. For these seducers do always lie, nor will they ever speak the truth. They go about the cities, attempting nothing else but that under the mark of friendship and the name of peace, by their hypocrisy and blandishments, they may give and receive letters, to deceive by means of these a few "silly women, and laden with sins, who have been led captive by them," ...

Though the "right to happiness" is chiefly claimed for the sexual impulse, it seems to me impossible that the matter should stay there. The fatal principle, once allowed in that department, must sooner or later seep through our whole lives. We thus advance toward a state of society in which not only each man but every impulse in each man claims carte blanche. And then, though our technological skill may help us survive a little longer, our civilization will have died at heart, and will — one dare not even add "unfortunately" — be swept away.

...the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things," who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof." These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!

traitors. One who betrays friendship and companionship.

reckless. That is, rash and having nothing stable.

snobbish. That is, full of arrogance.

lovers of pleasure rather than lovers of God. Exchanging the love of the divine for something shameful. Indeed, the very form of holiness exposes both hypocrites themselves and deceivers.

Betrayers of friendship.

That is, unsteady, inconstant.

Filled with arrogance.

Otherwise it cannot be but so: for where there is love of worldly pleasures, there is no place for the desire of divine things.

Then he lists the vices which flow from the degeneration of the rational appetite. This appetite is made perfect by prudence, to which one vice is opposed by way of abuse, and another by way of privation. And he lists both.

In regard to the first he says, traitors; for prudence depends on sagacity which some abuse unto evil, and these are called traitors: he who walks deceitfully reveals secrets (Prov 11:13). Prudence depends also on constancy, against which a person sins when he becomes stubborn in evil; hence he says, stubborn: rely not on your own prudence (Prov 3:5).

Then he lists the vices which imply a lack of prudence. First, he mentions the cause of this lack, when he says, puffed up. For proud men are puffed up when they act, because they do not know their own weaknesses; hence they fail: where pride is, there also shall be reproach; but where humility is, there also is wisdom (Prov 11:2). Second, he mentions the result of this lack, which leads men to prefer temporal things over eternal things; hence he says, lovers of pleasures more than of God: sirens in the temples of pleasure (Isa 13:22).

But is it not the same to be incontinent and to be a lover of pleasure? I answer, no; because, strictly speaking, an incontinent person is one who hopes to flee pleasures, but is overcome by them; but the lover of pleasure is intemperate, because his judgment is jaded.

You heard just now, when that reading was read, that Simon Magus was baptized and yet did not lay aside his evil mind. He had the form of the sacrament, but the power of the sacrament he did not have. Listen to what the apostle says about the godless, "having," he says, "the form of godliness, while refusing its power." What is the form of godliness? The visible sacrament. What is the power of godliness? Invisible charity.

Shut out the evil love of the world so that you may be filled with the love of God. You are a vessel, but you are still full. Pour out what you have that you may receive what you have not.… It is good for us not to love the world in order that the sacraments may not remain in us for our damnation rather than as the mainstays of our salvation. The mainstay of salvation is to have the root of love, to have the power of godliness, not the external form alone.

Some are content to have exterior holiness, namely in word and gesture and outward conduct; but this is to adorn holiness outwardly, like a man who whitewashes himself outwardly and makes a sepulcher of the dead, which outwardly is whitewashed. But just as "feigned righteousness is not righteousness, but double iniquity," so feigned holiness is not holiness, but rather iniquity. Against such the Apostle says: "In the last times there will be men who are lovers of pleasures, having the appearance of piety, but denying its power."

"Having the appearance of piety," "that is, of religion," says the Gloss. Those having the appearance of piety are hypocrites.

For such a one is a son of perdition. Of such a one it is said: "With the breath of his lips he shall strike the impious one," namely him who will have the greatest appearance of piety. Therefore the second exercise of the gift of piety is through the custody of interior holiness. But some have no mercy on their soul; indeed, they do the worst they can to their soul. They supremely hate their soul; they could not do worse to it than they do, because they do everything the devil suggests to them. "Have pity on your soul!" And some under the appearance of piety take up things that are against their soul. They say: I will go to baseness under the appearance of piety. What piety is this? Certainly none.

But if, again, they say that as being uncircumscribed it pervades all things both within and without, let them not blind themselves to the fact that they are both introducing polytheism and imagining an equality with God. For this property pertains to none except the uncreated Deity who created and fashioned the universe. So then, professing themselves to be wise, they become fools, as says the blessed Paul the Apostle, having changed the glory of the uncircumscribed Deity to their own created souls, thus appropriating to themselves the glory due to God. They must therefore in every way be avoided. For, saith the Apostle, from those turn away who hold an outward form of godliness but deny the power thereof.

The vitality and recurrent victory of Christendom have been due to the power of the Thing to break out from time to time from its enveloping words and symbols. Without this power all civilisations tend to perish under a load of language and ritual. One instance of this we hear much in modern discussion: the separation of the form from the spirit of religion. But we hear too little of numberless other cases of the same stiffening and falsification; we are far too seldom reminded that just as church-going is not religion, so reading and writing are not knowledge, and voting is not self-government.

"Having a form of godliness, but denying the power thereof." In the Epistle to the Romans, he says somewhat on this wise, "Having the form of knowledge and of the truth in the law" (Rom. ii. 20), where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be "covetous, a traitor, heady," and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds? "From such turn away," he says. But how is this, if men are to be so "in the latter times"? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.

Having a form of godliness but denying its power. And from these turn away.

having a form of godliness. From those who speak, they seem to be cultivators of godliness: but from those who act, they are found and convicted to be contrary to their words.

And from these turn away. As for those, about whom Paul passed over without going into detail. But writing to Timothy, he advises those with Timothy to avoid such people. For he would not have come to the last days, but rather immediately after the death of Paul, in which Timothy was still to be involved.

Now for both parties-namely, for those who endure a famine of the word of God, and for bishops who endure straits, when they are installed in other cities for the common good -no small degree of mercy is shown. And they who deny this, although they have the form of godliness, do yet deny the power thereof.

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, while he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." [Ephesians 5:6] For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as He said in the Gospel; [Matthew 25:2] and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." [2 Timothy 3:5] For they "think with themselves that they are something, while they are nothing, and are deceived. But let every one constantly try his works," [Galatians 6:3-4] and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works.

That is, they accept only the form of piety and pretend, but by their deeds they reject it. Note that the power of piety, and as it were its sinews, is in deeds. Therefore it is rightly said that it is dead without works. The word "form" in another place (Rom. 2:20) the apostle uses in a good sense. The teacher has the form of knowledge, that is, he builds and forms knowledge in the students.

If such people will exist in the last times, then how does he say: "from such turn away"? Most likely, even then there were some such people: although not to a greater degree, there still were; therefore the apostle speaks as if to say: such people will be found even now, turn away from them—this will be good. Therefore he also adds: "of this sort are those who creep into houses." Or Paul calls "the last days" the days that will follow immediately after his death, while Timothy will still remain alive. Or, what is closer to the truth, as St. John Chrysostom judges, through Timothy the apostle exhorts everyone to turn away from such people.

Then he mentions simulation, saying, having an appearance indeed of godliness: for such false apostles are deceitful women (2 Cor 11:13); but denying the power thereof, namely, the power of godliness, which is described in two ways here; hence he says, denying, i.e., not possessing the virtue: they profess to know God, but in their works deny him (Titus 1:16). In another way, because the power of a thing is that on which the whole thing depends. But the entire virtue of godliness depends on charity; therefore, he says, denying the power thereof, i.e., of charity.

Above, the Apostle described the dangers to come in the last days, and the causes from which they shall arise; here he teaches that even in our own days they must be avoided: first, he advises him to avoid them; second, he points out certain contemporaries who personify these dangers, at for of these sort.

He says, therefore: I have warned you that in the last days will appear men of the worst sort; but do not suppose that you are safe today, because even now you must avoid such persons, lest you slip into a like error: a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). And although you must avoid them under some aspects, you must not neglect to persuade them.

Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive those that are running towards God; but in your unity they shall have no place.

Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge.

Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything.

Avoid men, also, when you see them loaded with chains and wearing their hair long like women, contrary to the apostle's precept, not to speak of beards like those of goats, black cloaks and bare feet braving the cold. All these things are tokens of the devil. Such a one was Antimus, who Rome groaned over some time ago. And Sophronius is a still more recent instance. Such persons, when they have once gained admission to the houses of the highborn, and have deceived "silly women laden with sins, ever learning and never able to come to the knowledge of the truth," feign a sad face and pretend to make long fasts while at night they would feast in secret.

For from these are those who enter into households and lead captive young women burdened with sins, who are driven by various lusts: always learning, and never able to come to the knowledge of the truth.

Behold, all their secret and shameless plotting was revealed by the saying, those who enter into households and lead captive young women burdened with sins. Do you see that they have been deceived by the Serpent's deceit, which he used against Adam? For it was likely that he also deceived these men through the women. But by calling them mere women, he only revealed what is easily deceived. Therefore, the one being deceived, even if he is a man, differs in no way from a woman in this respect. But the multitude, accumulated with sins, also shows the confusion of sins. For it is not simply, Paul says, that women deceive (for there are also women of a courageous nature, just as there are men of a weak nature), but the sins accumulated, for from these come also the acts of deceit.

who are driven by various lusts. Paul did not blame nature, but such a woman. Here he encountered many lusts. Both bodily and mental. And see also the phrase "driven," as if towards irrational beings.

always learning. Not excusing them for these things, but rather strongly blaming them. For since they have heaped up sins for themselves, their mind has naturally become hardened because of them.

By the word "creep in" he indicates their shamelessness and craftiness.

He did not say: they deceive, but: they take captive, they make use of them as slave women. For such is the one who is beguiled. Note that to give oneself over to beguilement is characteristic of women. Consequently, even a man who is beguiled may be called by this name.

This signifies both the multitude, and the disorder, and the mixture of sins. They deceive not simply women—for nature ought not to be condemned—but silly women laden with a multitude of sins. For whoever recognizes nothing good in himself is more readily inclined toward false doctrines, consoling himself with the thought that he will not be subjected to punishment for his deeds.

That is, by greed, love of glory, passion for luxury, for fine clothes. He also points to shameful desires. Notice: "led away," as if speaking of irrational creatures.

Then he shows that even now such men are to be found: first, he describes the damage they do; second, the defects from which they suffer, at men corrupted in mind, reprobate concerning the faith; third, the impediment with which they are straitened: but they shall proceed no farther. In regard to the first he does two things: first, he shows the impediment they cast before their subjects; second, the hindrance they cast before prelates, at as Jannes and Mambres. In regard to the first he does two things: first, he discloses their imprudence; second, their astuteness, at they lead captive.

Regarding the first he says, now these avoid, because there are such even today: for of these sort, i.e., of their number, are they: even now there are become many antichrists (1 John 2:18). Nor should you suppose that of these were, but of these are, the wicked and the ungrateful, because sinners so converted should not be called sinners: nor will I be mindful of their names by my lips (Ps 15:4).

Then when he says, who creep into houses, he unmasks their wickedness. His words can be taken literally to mean those who force themselves unreasonably and rove about for gain. Against such Sirach says: the foot of a fool is soon in his neighbor's house (Sir 21:25). But this is no reason for not visiting the afflicted in their hovels: religion clean and undefiled, before God and the Father, is this: to visit the fatherless and widows in their tribulation (Jas 1:27). Or house can be explained metaphorically as meaning conscience: when I go into my house, I shall repose myself with her (Wis 8:16). They, therefore, creep into houses who with astuteness desire to know the secrets of conscience in order to deceive others: by much talk I will sift you, and smiling will examine you concerning your secrets (Sir 13:14). Nevertheless, those who have the care of souls are allowed to inquire into the state of their conscience: be diligent to know the countenance of your cattle, and consider your own flocks (Prov 27:23).

Then when he says, and lead captive silly women, he shows their cleverness. First, he remarks on their wickedness, because they withdraw them from the freedom of the state of grace: he that has looked into the perfect law of liberty and has continued therein, not becoming a forgetful hearer, but a doer of the work: this man shall be blessed in his deed (Jas 1:25) and will lead into a state of servitude, which is the state of sin: when the Lord brought back the captivity of Zion, we became like men comforted (Ps 125:1). For the name 'captivity' suggests this: therefore is my people led away captive, because they had not knowledge (Isa 5:13).

Second, he discloses the persons upon whom they will exercise their malice, describing them: first, from the wickedness of their sex; second, from the wickedness of their manner of life; third, from the vanity of their affection; fourth, from their lack of discretion. In regard to the first he says, silly women, who lack discernment and constitute the weaker sex. And he says, silly women, because great ladies have good advisers to prevent them from being seduced; but these women are destitute of such help: you devour the houses of widows (Matt 23:14); and they took the women captive (1 Macc 1:34). In regard to the second he says, laden with sins. For sin is a load, because it prevents one from moving about freely, from being erect and standing; rather it bends one over: my iniquity as a heavy burden is become heavy upon me (Ps 37:5). Hence, it especially deceives them, because sin prepares the way for seduction. And because they are wicked, they fear to resist, lest they be betrayed. In regard to the third he says, who are led away with diverse desires, i.e., are ready to be seduced because of the various desires they have: a double minded man is inconstant in all his ways (Jas 1:8). Hence, the first woman was seduced, because she did not remain constant in the Lord's words, but said: lest perhaps we die (Gen 3:3); look not upon a woman that has a mind for many (Sir 9:3).

Let us give our mind's best attention, and, with the Lord's help, seek after God. The language of the divine hymn is: "Seek God and your soul shall live." Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Hence it is elsewhere said, "Seek His face evermore." For He satisfies the seeker to the utmost of his capacity; and makes the finder still more capable, that he may seek to be filled anew, according to the growth of his ability to receive. Therefore it was not said, "Seek His face evermore," in the same sense as of certain others, who are "always learning, and never coming to a knowledge of the truth;" but rather as the preacher saith, "When a man hath finished, then he beginneth;" till we reach that life where we shall be so filled, that our natures shall attain their utmost capacity, because we shall have arrived at perfection, and no longer be aiming at more.

Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures.

It is a good thing … to defer to one's betters, to obey those set over one, to learn not only from the Scriptures but from the example of others how one ought to order one's life, and not to follow that worst of teachers, one's own self-confidence. Of women who are thus presumptuous the apostle says that they "are carried about with every wind of doctrine," "ever learning and never able to come to the knowledge of the truth."

They may be worthy of indulgence? By no means; on the contrary, they are all the more undeserving of it. Since they were mired in sins and lusts, their reason also became dulled, so that their inability to know the truth is not a natural deficiency, but a consequence of the wrong direction of their will.

In regard to the fourth he says, ever learning, and never attaining to the knowledge of the truth. For curiosity is ever on the alert for news, and refuses to concentrate; hence he says, ever learning: a foolish woman and clamorous and full of allurements and knowing nothing at all (Prov 9:13).

Yet his description, ever learning, can be applied to those who creep into houses.

The one was resisted by Jannes and Jambres, the other by Annas and Caiaphas.

A great encomium on grace, my brethren,—one that will instruct the souls of the humble, and stop the mouths of the proud. Let those now answer it, if they dare, who, ignorant of God's righteousness, and going about to establish their own, have not submitted themselves unto the righteousness of God. Let the self-complacent answer it, who think they have no need of God for the performance of good works. Fight they not against such a truth, those men of corrupt mind, reprobate concerning the faith, whose reply is only full of impious talk, when they say: It is of God that we have our existence as men, but it is of ourselves that we are righteous? What is it you say, you who deceive yourselves, and, instead of establishing freewill, cast it headlong down from the heights of its self-elevation through the empty regions of presumption into the depths of an ocean grave? Why, your assertion that man of himself worketh righteousness, that is the height of your self-elation. But the Truth contradicts you, and declares, "The branch cannot bear fruit of itself, except it abide in the vine."

The sins of the wicked come about in three ways. Either they are bound up with sacrileges or vices or crimes. For they commit sacrilege when they do not believe rightly concerning God and depart from the true faith either because of fear of temporal misfortunes or desire for temporal advantages or by blindness or perversity of heart alone. They sin by vice when unrestrained or obscene in themselves; they live in a shameful fashion. Then they sin by crimes when they cruelly harm others, either by damages or some kind of oppression. The blessed apostle calls both of them reprobate whether sinning capitally in faith or in works, saying about those who contradict the true faith, "Just as Jannes and Jambres opposed Moses, so they also oppose the truth, people of depraved mind, unqualified in the faith."

"Now as Jannes and Jambres withstood Moses, so do these also resist the truth." Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration. "Men of corrupt minds," he says, "reprobate concerning the faith. But they shall proceed no further; for their folly shall be manifested unto all men, as theirs also was." "They shall proceed no further"; how then does he say elsewhere, "They will increase unto more ungodliness"? (2 Tim. ii. 16.) He there means, that beginning to innovate and to deceive, they will not pause in their error, but will always invent new deceits and corrupt doctrines, for error is never stationary. But here he says, that they shall not be able to deceive, nor carry men away with them, for however at first they may seem to impose upon them, they will soon and easily be detected. For that he is speaking to this effect appears from what follows. "For their folly shall be manifest unto all." Whence? Every way-"as theirs also was." For if errors flourish at first, they do not continue to the end, for so it is with things that are not fair by nature, but fair in appearance; they flourish for a time, and then are detected, and come to nought. But not such are our doctrines, and of these thou art a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit?

Just as Jannes and Jambres resisted Moses, so do these also resist the truth, men corrupted in mind, reprobate concerning the faith, but they will progress no further. For their folly will be evident to all, as was that of those men.

Jannes and Jambres. These were the magicians of Pharaoh. But how does one know their names when Scripture does not say? We say that it was from unwritten tradition; it was likely from the Holy Spirit that Paul knew.

so do these also resist the truth. To the true faith.

men corrupted in mind, reprobate concerning the faith, but they will progress no further. When someone's mind is corrupted by passions, then they become unreliable regarding faith. How could they advance in wickedness without saying "they will advance"? Here it says, "they will progress no further." There it says that once they begin to wander, they will not stand anywhere, but will always devise something worse; here, however, it says that they will neither deceive nor seize many of the prudent.

— [OECUMENIUS] For Paul said beforehand, "Wandering and being led astray." (2 Tim. 3:13) Therefore, the power lies with those who are not easily deceived. [end of the excerpt by Oecumenius A f. 181r; B f. 219r; G f. 308r] —

For their folly will be evident to all. Where does this come from? "From ancient times," Paul says, "be assured. For wickedness is easily exposed."

In another way. If you are unbelieving, learn from what happened to those magicians (Jannes and Jambres). For even they were exposed as performing illusions and deceiving, when Moses truly performed wonders, so that all things of deceit flourish only for a time.

Encouragement to imitate them in opposition to the wicked, in the patience of God.

Not lawful, and what is not lawful is lawful. Even as Jannes and Mambres

So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses, tried God's patience until the Gospel.

A great deal of foolishness has been written about how Paul could have known the names of these two men who resisted Moses. Particularly absurd is the notion that he had access to some information or writing now lost to us.

Paul takes the story of Jannes and Jambres not from holy Scripture but from an unwritten Jewish tradition.

These were the sorcerers of the time of Moses. How did Paul learn their names, when Scripture does not speak of this? Their names were taken from unwritten tradition, or probably Paul learned of them from the Holy Spirit.

When someone has corrupted his mind with passions, then he becomes unskilled in the faith. "The fool has said: there is no God" (Ps. 52:2). Why? Because they have become corrupt and have become abominable in their iniquities. Therefore, for the acceptance of the faith, an uncorrupted mind is needed. So let us be attentive to ourselves, lest we be corrupted by passions and lest the corruption of faith find a place in us.

Then when he says, as Jannes and Mambre resisted Moses, he shows the harm they cause prelates, namely, the harm of resisting their doctrine. And he finds an example in Exodus, where the magicians resisted Moses; because from the beginning of time there has been a struggle between truth and falsity: but there were also false prophets among the people, even as there shall be among you, lying teachers (2 Pet 2:1). But in Exodus those magicians were not named, but here they are: and perhaps he obtained their names from certain Jewish writings.

So these also resist the truth which we preach: they have been rebellious to the light (Job 24:13); you always resist the Holy Spirit (Acts 7:51).

Then when he says, men corrupted in mind, he shows wherein they fail in faith and in works: they are reprobate in their works; a Gloss says: that is, they prove themselves reprobates by their works: call them reprobate silver (Jer 6:30). And corrupted in mind concerning the faith, i.e., in their reasoning powers. For a thing is considered corrupt, when it falls from its due power. But the proper perfection of the mind is knowledge of the truth. Hence, one is said to be corrupted in mind, if he falls away from the knowledge of the truth.

So the heretics discuss not to find the truth, but with a dogged determination to gain the victory one way or another, that they may gather, as the prophet says, what they have not brought forth. For those whom they lead astray are Christians already born of the gospel, whom the Christian profession of the heretics misleads. Thus they make riches not with judgment, but with inconsiderate haste. For they do not consider that the followers whom they gather as their riches are taken from the genuine original Christian society, and deprived of its benefits; and as the apostle describes these heretics in the words: "As Jannes and Jambres withstood Moses, so they also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest to all men, as theirs also was." So the prophet goes on to say of the partridge, which gathers what it has not brought forth: "In the midst of his days they shall leave him, and in the end he shall be a fool;" that is, he who at first misled people by a promising display of superior wisdom, shall be a fool, that is, shall be seen to be a fool. He will be seen when his folly is manifest to all men, and to those to whom he was at first a wise man he will then be a fool.

The growth that the heretics enjoy will only be in numbers, not in depth or substance.

The only progress which heretics will make is in impiety, for they cannot simulate genuine piety for very long.

How then does the apostle say in another place: "they will increase unto more ungodliness" (2 Tim. 2:16)? There he affirms that heretics, having begun to introduce novelties and errors, do not stop, but constantly invent newer ones. Here, however, he affirms that they will not deceive or carry away many, although at first they may seem to lead some astray, but they themselves will soon be exposed. Therefore he adds the following.

If you do not believe, learn from what happened to those sorcerers. They were exposed as performing illusory miracles and deceiving, when Moses performed a true miracle. Therefore, everything that is essentially not good only appears good for a time.

Then when he says, but they shall proceed no farther, he shows how they are restrained: first, he shows that they must be hindered; second, how to hinder them, at for their folly.

In regard to the first it should be noted that the desire to hurt is present in a man of himself; but the power to hurt comes from God's permission. And God does not permit the wicked to inflict as much harm as they would like, but he sets a limit: hitherto you shall come, and shall go no further; and here you shall break your swelling waves (Job 38:11). So, too, the devil harassed Job only as much as God permitted. So, too, Arius harmed the Church only so far as the Lord permitted: hurt not the earth, not the sea, nor the trees, till we sign the servants of our God in their foreheads (Rev 7:3). And he says, they shall proceed no farther than God permitted.

The way they are to be hindered is by taking from them their mantle and authority with which they inflict harm: who can discover the face of his garment (Job 41:4). Therefore, he says, their folly shall be made manifest to all men, God unmasking them, when he lights up things hidden in the dark and manifests the counsels of hearts, as it is stated in 1 Corinthians, namely, the hearts of Pharaoh's magicians, whose hearts were manifested, because they were unable to work their signs (1 Cor 4:5).