2 Timothy 3:10–15

"But thou hast fully known my doctrine." Wherefore be strong; for thou wert not merely present, but didst follow closely. Here he seems to imply that the period had been long, in that he says, "Thou hast followed up my doctrine"; this refers to his discourse. "Manner of life"; this to his conduct. "Purpose"; this to his zeal, and the firmness of his soul. I did not say these things, he says, and not do them; nor was I a philosopher in words only. "Faith, longsuffering." He means, how none of these things troubled me. "Charity," which those men had not; "patience," nor yet this. Towards the heretics, he means, I show much longsuffering; "patience," that under persecution. "Persecutions, afflictions." There are two things that disquiet a teacher, the number of heretics, and men's wanting fortitude to endure sufferings. And yet he has said much about these, that such always have been, and always will be, and no age will be free from them, and that they will not be able to injure us, and that in the world there are vessels of gold and of silver. You see how he proceeds to discourse about his afflictions, "which came upon me at Antioch, at Iconium, at Lystra." Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. "What persecutions I endured." There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant. "What persecutions I endured: but out of them all the Lord delivered me."

But you followed my teaching, my conduct, my purpose, my faith, my patience, my love, my endurance, my persecutions, my sufferings, such as happened to me at Antioch, at Iconium, and at Lystra, what persecutions I endured; and out of them all the Lord rescued me.

Indeed, those are such, Paul said, but you know that mine are not of this kind. For you did not simply accompany me, but you followed closely, that is, you accompanied me for a long time, and you paid attention to all my teachings. Therefore, you must be steadfast in the state of moral teachings, unshakable, "followed my teaching." On the matters concerning doctrines.

my conduct. Concerning life. How I was led, Paul says, in the state.

my purpose. As to eagerness, and to the presence of the soul.

my faith. Preserved in dangers, which would not allow despair, but to believe in God that He would deliver.

my patience. Paul says, nothing of the trials was more grievous to me.

my endurance. Endurance towards persecutions.

such as happened to me. Not only was I persecuted, Paul says, but I also suffered. Then, furthermore, he goes through the trials in detail, making the disciple bolder by this. For continuous memory of the trials, he knows, encourages the soul. But he only mentions these things either because they are more recent or because they were known to Timothy, and this is more likely.

at Antioch. The trials are not listed by type. For the discourse does not see it as motivation, but as guidance for the disciple. And here Paul speaks two things suitable for encouragement. That I, he says, showed zeal, and God gave assistance. He indeed says Antioch in Pisidia.

— [OECUMENIUS] "at Lystra." I suppose that Paul said Lystra in the last place out of some misery, from which Timothy originated: as if he were to say: Surely, I suffered in frequent and populous cities what I endured; but why did I also suffer in Lystra? From there were found men who would afflict me in Lystra? [end of the excerpt by Oecumenius A f. 181v,; B f. 219r; G f. 308r] —

Those, he says, are such, but you know well our relationship, and it is not like that: you did not simply attach yourself to me, but also "followed," that is, spending a long time and sharing everything with me, you attended to all that was mine and became practiced in it. Be then steadfast and fight against the adversaries. "In teaching," that is, in the word.

That is, in life and morals.

That is, in zeal and manly enthusiasm. For I, he says, not only taught, but also practiced.

That is, firmness in the true dogmas, or faith, which does not allow one to fall into despair in times of danger, but to believe in God that He will deliver.

In relation to heretics. For I was not troubled, but received everything with meekness.

In persecutions.

Then when he says, but you have fully known my doctrine, he shows that Timothy is ready to resist in the face of such dangers: first, he shows that he was fit to be appointed an apostle; second, from his familiarity with the Scriptures, at because from your infancy (2 Tim 3:15). In regard to the first he does two things: first, he shows that he was carefully instructed by the Apostle; second, how he could be instructed by others, at all that will live godly in Christ shall suffer persecution. In regard to the first he does two things: first, he shows how he was instructed by word; second, by example, at purpose.

But it should be noted that one is instructed by word in two ways: in one way, to learn the truth; in another way, to do what is just. In regard to the first he says, you have fully known my doctrine, i.e., have been instructed in the Catholic faith, so it should be easy for you to avoid them. In regard to the second he says, and my instruction. For instruction is knowledge about doing things which fall under man's control: everywhere and in all things I am instructed (Phil 4:12).

He shows also how he was instructed by example: first, in regard to doing good; second, in regard to enduring evil: patience. In regard to doing good he mentions two things: first, the right intention; and in regard to this he says, purpose, which is concerned with the end: I purpose, therefore, to take her to me to live with me (Wis 8:9). But one's purpose is achieved by good works which flow from three virtues: from faith, hope and charity. First, he mentions faith when he says, faith: without faith it is impossible to please God (Heb 11:6); second, hope when he says, longsuffering, which waits for a long time: in longsuffering (2 Cor 6:6). Third, charity when he says, love: he that loves not abides in death (1 John 3:14).

He refers to the things which he suffered at Thecla.

Paul's point in recalling these events is to show the divine help, thus adding spirit to the disciple.

I, he says, was not only persecuted, but also suffered. Two circumstances especially trouble a teacher — namely, that there are heretics and that one must suffer. Concerning heretics, much was said when the apostle urged Timothy not to be troubled by them. Now he speaks of his own sufferings in order to encourage his disciple.

He speaks of Pisidian Antioch, of Lystra, where Timothy came from. Why does he mention only these? Because they were more well known to Timothy, or were more recent compared to other events. Notice, he does not enumerate them one by one, for he writes about them not for glorification, but out of necessity, for the consolation of his disciple.

Both things he impresses upon Timothy: I too, he says, had the zeal to suffer, and God did not abandon me. Therefore you also be ready, and you will not be abandoned.

Then in regard to enduring evils, he instructs him in regard to three things by reducing them to memory: first, the patience he had; second, the evil he suffered; third, divine help which aided him. First, therefore, he mentions patience, which has a perfect work (Jas 1:4); first, he mentions the occasion for patience, namely, persecutions in general: if they persecute you in one city, flee to another (Matt 10:23). More specifically, when he says afflictions, that is, persecutions which he suffered in his own body: thrice I suffered shipwreck, thrice I was beaten with rods, once I was stoned; a night and a day was I in the depth of the sea (2 Cor 11:25). Finally, persecutions in particular, when he says, such as came upon me at Antioch, at Iconium and at Lystra, at the hands of the Jews, when they persecuted him in Timothy's presence.

But God's help was not far away, because out of them all the Lord delivered me: who comforts us in all our tribulation (2 Cor 1:4).

In another place the apostle says, "And all those who will live godly lives in Christ Jesus will suffer persecution." Then, to help prevent people from renouncing godliness when they are persecuted, he urges them to cling to the faith. "You, therefore, continue in the things you have learned and been assured of." Just as brothers become strongly knit together when one helps another, so faith and godliness, coming from the same family, cohere together. A person who gives his attention to one of the two is strengthened by the other.

Persecution, therefore, will never be lacking. For, when our enemies from without leave off raging and there ensues a span of tranquillity—even of genuine tranquillity and great consolation at least to the weak—we are not without enemies within, the many whose scandalous lives wound the hearts of the devout.… So it is that those who want to live piously in Christ must suffer the spiritual persecution of these and other aberrations in thought and morals, even when they are free from physical violence and vexation.

What sort of people, though, are those who, being afraid to offend the ones they are talking to, not only don't prepare them for the trials that are looming ahead but even promise them a well-being in this world which God himself hasn't promised to the world? He foretells distress upon distress coming upon the world right up to the end, and do you wish the Christian to be exempt from these distresses? Precisely because he's Christian, he is going to suffer more in this world.

Paul permeated the corpus of his writings, which is made up of fourteen letters, with the aroma of Christ alone, if I may speak of Christ in this way. Whatever you read there either reveals the hidden mysteries of the faith, or shows the results of good works, or promises the joys of the heavenly kingdom, or lays bare the tribulations he sustained in preaching these things, or relates the divine consolation he received in the midst of his tribulations or suggests by a general exhortation that all "those who wish to live a good life in Christ" will not lack persecutions.… He knew most clearly and foretold with an unrestrained voice that his being killed for the Lord's sake was nothing else but a most acceptable and pure sacrificial offering made to the Lord. Therefore Paul too glorified God, as did the rest of the apostles, for they too loved Christ with a pure heart and took care of Christ's sheep with a sincere intent.

Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity.

As the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it. That is why we must cherish no picture of the present intellectual movement simply growing and spreading and finally reclaiming millions by sweet reasonableness. Long before it became as important as that the real opposition would have begun, and to be on the Christian side would be costing a man (at the least) his career.

"All who want to live piously in Christ suffer persecution," says the apostle. They are under attack from the enemy. For this reason, with Christ's help, everyone who travels the journey of this life should be armed unceasingly and always stand in camp. So if you want to be constantly vigilant so that you may know you serve in the Lord's camp, observe what the same apostle says, "No one serving as God's soldier entangles himself in worldly affairs, that he may please him whose approval he has secured."

Do not seek on the journey what is being kept for you in your fatherland. Because it is necessary for you to fight against the devil every day under the leadership of Christ, do not seek in the midst of battle the reward which is being saved for you in the kingdom. During the fight you ought not to look for what is being kept for you when victory has been attained. Rather pay attention to what the apostle says, "Anyone who wants to live a godly life in Christ can expect to be persecuted," and again, "We must undergo many trials if we are to enter the reign of God."

And the blessed Mark the Monk has said, "Every virtue on being achieved is called a cross, when it fulfills the Spirit's commandment." That is why all those who wish in the fear of the Lord to live in Jesus Christ will suffer persecution.

Abba Germanus said: "Since you have given us the remedies for every illusion, and since the diabolical snares that used to trouble us have been disclosed to us by your teaching and by the Lord's gift, we beseech you likewise to explain to us completely this phrase from the Gospel, "My yoke is easy and my burden is light." For it seems quite contrary to the words of the prophet, which say, "On account of the words of your lips I have kept to hard ways." Indeed, even the apostle says, "All who wish to live devoutly in Christ suffer persecution." Whatever is hard and has reference to persecution, however, can be neither light nor easy." Abba Abraham said, "We shall demonstrate by the easy proof of experience itself that the words of our Lord and Savior are most true, if we set out on the path of perfection in lawful manner and in accordance with the will of Christ.… For what can be heavy or hard to the person who has taken up Christ's yoke with his whole mind, is established in true humility, reflects constantly upon the Lord's suffering and rejoices in all the hardships that come upon him?"

If the road is narrow and difficult, how can it be that "My yoke is easy and my burden is light"? He says difficult because of the nature of the trials but easy because of the willingness of the travelers. It is possible for even what is unendurable by nature to become light when we accept it with eagerness. Remember that the apostles who had been scourged returned rejoicing that they had been found worthy to be dishonored for the name of the Lord.

"For they that wish," says the Apostle, "to live godly in Christ Jesus, shall suffer persecution." They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this.

"Yea, and all those that will live godly in Christ Jesus shall suffer persecution." But why, he says, should I speak only of myself? Each one that will live godly will be persecuted. Here he calls afflictions and sorrows, "persecutions," for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that "in the world ye shall have tribulation"? (John xvi. 33.) If Job in his time said, "The life of man upon earth is a state of trial" (Job vii. 1, Gr.); how much more was it so in those days?

As he remembered these things when he was younger, yet he was still well aware of it.

But I am surprised, beloved, that you are so disturbed by opposition in consequence of offences, from whatever cause arising, as to say you would rather be relieved of the labours of your bishopric, and live in quietness and ease than continue in the office committed to you. But since the Lord says, "blessed is he who shall persevere unto the end," whence shall come this blessed perseverance, except from the strength of patience? For as the Apostle proclaims, "All who would live godly in Christ shall suffer persecution." And it is not only to be reckoned persecution, when sword or fire or other active means are used against the Christian religion; for the direst persecution is often inflicted by nonconformity of practice and persistent disobedience and the barbs of ill-natured tongues.

And all who desire to live godly in Christ Jesus will be persecuted. But evil men and impostors will grow worse and worse, deceiving and being deceived.

And what am I saying about myself? For all who desire to live piously will be persecuted, Paul says, persecution not only from the idolaters but also tribulations and temptations. For the way of life is narrow and afflicted. (Matt. 7:14)

in Christ Jesus. For this alone is a godly life, the one in Christ Jesus.

will be persecuted. Such is the nature of things. Since the present life is not for the godly, but for the wicked. For no one lives in peace who wages war and shoots arrows.

will grow worse and worse. For to grow is split in the middle, both for the better or for the worse. Therefore, these will grow towards the worse. For by interpreting what worse is, Paul said that they themselves will be led into error and will get it wrong.

Fleeing therefore from Egypt, you come to these places, you come to these ascents of works and of faith, you come to the building of the tower, you come also to the sea, and the waves meet you. For the journey of life is not made without the waves of temptations; as the Apostle also says: "all who wish to live piously in Christ shall suffer persecution." But Job likewise declares that: "our life upon the earth is a temptation." This, then, is to have come to the sea.

Many are the devices secretly plotted against me and through me patched up against the faith of apostles. I am however comforted by the sufferings of the saints, prophets, apostles, martyrs and men famous in the churches in the word of grace and besides these by the promises of our God and Savior. For in the present life he has promised us nothing pleasant or delightful, but rather trouble, toil, and peril and attacks of enemies.

And in this there is very great consolation. What am I saying, the apostle continues, about myself alone? All who desire to live piously and according to the Gospel will be persecuted. By persecutions the apostle here means not only pursuit by unbelievers, but also simply the sorrows and griefs to which those walking the path of virtue are subjected. For human life is a trial, as Job says, and whoever walks the narrow path necessarily suffers.

Above, the Apostle proposed to Timothy as an example the persecutions he himself was experiencing; here, lest it seem that he alone was undergoing such sufferings, he shows that they are the common lot of the saints: first, he shows how the saints are able to endure these sufferings; second, that wicked men prosper in their guilt, at but evil men and seducers shall grow worse and worse.

He says, therefore: I have endured persecution, and not I alone, but all that will live godly in Christ. Godly is taken in two senses: sometimes it is taken for the virtue of godliness, which pertains to divine worship, as above: having an appearance indeed of godliness (2 Tim 3:5); sometimes for mercy towards one's neighbor: godliness is profitable to all things (1 Tim 4:8). All that will live godly in Christ Jesus, i.e., who wish to observe the liturgy of the Christian religion: we should live soberly, and justly, and godly in this world (Titus 2:12), shall suffer persecution; and especially in the early Church, when Christ was attacked on all sides by the Jews and gentiles: the hour is coming that whosoever kills you will think that he does a service to God (John 16:2); you shall be hated by all nations for my name sake (Matt 24:9).

Likewise, all that will live godly in Christ Jesus, i.e., who wish through Christ's faith to show mercy to their neighbor must suffer persecution, if not from without, then from within, namely, when they sympathize with the defects of their neighbors, whose guilt and punishment they witness: who is scandalized and I am not on fire? (2 Cor 11:29); dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8); I beheld the transgressors and I pined away (Ps 118:158).

Furthermore, there are other persecutions which the saints cannot avoid, namely persecutions of the flesh, of the world, and of the devil, because, as it is said: the flesh lusts against the spirit (Gal 5:17). Unhappy man that I am, who shall deliver me from the body of this death (Rom 7:24); many are the tribulations of the just (Ps 33:20).

These ignorant men are drunk, not with wine but with their own wickedness. They make a profession of priesthood and glory in their threats. Do not believe them. When we are tried, let us humble ourselves, not being made captive by them.… So we, when we are tried by these things, must not become separated from the love of God.

Make progress, make progress in well-doing, for, according to the apostle, there are certain people who go from bad to worse. If you are progressing, you are advancing. Progress in well-doing, progress in good faith, progress in good deeds. Keep singing. Keep advancing. Do not wander. Do not return. Do not remain stationary.

These spirits, therefore, are lurking under the statues and consecrated images: these inspire the breasts of their prophets with their afflatus, animate the fibres of the entrails, direct the flights of birds, rule the lots, give efficiency to oracles, are always mixing up falsehood with truth, for they are both deceived and they deceive;

"But evil men and seducers shall wax worse and worse, deceiving, and being deceived." Let none of these things, he says, disturb thee, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance thou mayest learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If thou thinkest of ease, why didst thou strip, or prepare to fight? "But do I not maintain the fight?" you say. What, when thou dost not conquer thy desires, nor rest the evil bias of nature?

Do not be troubled at all if they prosper while trials befall you: such is the order of things. Having stripped down for the struggle, you must exert effort. It is foolish to seek rest in the midst of a struggle. Even if they seem to succeed, in reality this is deception, not success. For the apostle, defining what evil is, said: deceiving and being deceived.

Then when he says, but evil men and seducers shall grow worse and worse, he shows that evil men fall into worse evils, namely, of guilt. He says, evil, in themselves, because they cling to their sins: he will bring these evil men to an evil end (Matt 21:41) and seducers, namely, to harm of neighbor, inasmuch as they seduce them from the way of truth, which is the common way: by pleasing speeches and good words they seduce the hearts of the innocent (Rom 16:18).

But these men are not satisfied with the injuries they inflict. They grow worse and worse: he that is filthy, let him be filthy still (Rev 22:11). But above he had said, but they shall proceed no farther (2 Tim 3:9). How, then, can they grow worse and worse? The answer is that those who do grow worse and worse are permitted to do so by God. Or they grow worse, because their intention is directed toward evil and is always intent on evil; yet they are restrained by divine providence, lest they achieve what they have begun. But they grow worse in themselves, because they err in regard to the truth: you err, not knowing the scriptures nor the power of God (Matt 22:29). They err also in work, which is the way all evil men err: they err that work in evil (Prov 14:22). They err against their neighbor, because they are seducers; hence he says, driving into error, namely, by persuading their neighbor that in the midst of prosperity they can arrive at the kingdom of heaven. But this is against the saying that all that will live godly in Christ Jesus shall suffer persecution: O, my people, they that called you blessed, the same deceive you (Isa 3:12).

It may happen that even with the assistance of holy men, or even if the holy angels themselves take part, no one rightly learns those things which pertain to life with God unless he is made by God docile to God.… Medicines for the body which are administered to men by men do not help unless health is conferred by God, who can cure them without medicines. Yet they are nevertheless applied even though they are useless without his aid. And if they are applied courteously, they are considered to be among works of mercy or kindness. In the same way, the benefits of teaching profit the mind when they are applied by men where assistance is granted by God, who could have given the gospel to man even though it came not from men nor through a man.

Read the divine Scriptures constantly. Never, indeed, let the sacred volume be out of your hand. Learn what you have to teach.… Do not let your deeds belie your words, lest when you speak in church someone may mentally reply, "Why do you not practice what you preach?" He is a fine and dainty master who, with his stomach full, reads us a homily on fasting. Let the robber accuse others of covetousness if he will. The mind and mouth of a priest of Christ should be at one.

"But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through the faith which in Christ Jesus." What is this? As the prophet David exhorted, saying, "Be not thou envious against the workers of iniquity" (Ps. xxxvii. 1), so Paul exhorts, "Continue thou in the things which thou hast learned," and not simply learned, but "hast been assured of," that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, "In Isaac shall thy seed be called" (Gen. xxi. 12); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning. "Knowing that from a child thou hast known the sacred writings." The holy Scriptures he calls "sacred writings." In these thou wast nurtured, so that through them thy faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it. And speaking of the holy Scriptures, he has added, "Which are able to make thee wise," that is, they will not suffer thee to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. "Which are able," he says, "to make thee wise unto salvation." For the Scriptures suggest to us what is to be done, and what is not to be done.

But you remain in the things you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.

But you remain in the things you have learned. Likewise said David, Do not envy the wicked, nor desire to be with those who do evil. (Ps. 24:1)

you have learned, Paul says, that is, you learned with certainty.

knowing from whom you have learned them. Paul states two reasons why he must remain committed. And because you have not learned from just any common person, but from Paul; and because a deep root has been placed in you by the Scriptures, having been written a long time ago. However, he calls the Sacred Letters Scripture because they are inspired by God.

which are able to make you wise for salvation. He will not allow you to suffer anything foolish, like most do. For the one who knows the Scriptures, as one ought to know them, would never be put to shame.

for salvation through faith in Christ Jesus. But it makes you wise, not according to the external wisdom that is in words and deceit, but to salvation through the faith in Christ. For the holy Scriptures, and the wisdom from them, lead to the faith of Christ.

Be, he says, unchanging and "do not fret because of evildoers, nor be envious of the workers of iniquity" (Ps. 37:1). You have not simply learned, but have also been assured, that is, you received the teaching with conviction. Therefore, even if you should see something contrary to that of which you have been assured, do not be troubled: for Abraham too, having heard that in Isaac his seed would be named (Gen. 21:12), was not troubled when he received the command to slay him.

The Apostle Paul presents two motivations for Timothy to remain steadfast: the first is that you, he says, were taught not by chance from just anyone, but from Paul, and this is the same as from Christ; the second is that you were taught not yesterday, but from childhood, and have divine knowledge deeply rooted within you. And it will not allow you to fall into anything unreasonable, as happens with most people. For whoever knows Scripture as one ought will never be led astray. By sacred writings the apostle means all of Divine Scripture. This is directed against Simon and Manes, and all who spoke ill of the Old Testament.

Then when he says, but continue in those things which you have learned, he urges him to remain true to his training; and he exhorts him on three sides: first, on the side of his teacher; second, on the side of Timothy himself; third, on the side of what he learned.

He says, therefore: you have fully known my doctrine (2 Tim 3:10); therefore, continue in these things: if the Spirit of him that has power, ascend upon you, leave not your place (Eccl 10:4); be steadfast and unmovable (1 Cor 15:58).

He says, therefore, which you have learned and which has been committed to you, because every Christian learns the truths of faith, which is sound doctrine: everyone that has heard of the Father and has learned, comes to me (John 6:45). But the teachings of faith are entrusted in a special way to prelates, inasmuch as they must dispense them to others: when they had seen that to me was committed the Gospel of the uncircumcision (Gal 2:7).

And why ought he continue in them? Because I have obtained them from the Master of knowledge who cannot err: Christ speaks in me (2 Cor 13:3). And so, continue in them firmly, knowing of whom you have learned them, for he learned them from Paul, who learned them not from man nor by men, but by the revelation of Jesus Christ (Gal 1:12).

Paul here lays out four reasons why Timothy ought to be steadfast, if he will recall them: first, because of the teacher from whom he learned; second, the time when he learned it; third, the source from which the teaching came; and finally, the sublime purpose for which he learned it.

External knowledge makes a person clever at deceiving others with various sophisms; hence the ruin of the soul. But divine knowledge is not like this: it makes one wise unto salvation. What kind? Salvation not through works, not through words, but through faith in Jesus Christ. For the Sacred Scriptures lead a person to believe in Christ, Who accomplishes salvation for him.

Second, on the part of Timothy himself. For it is a scandal for a man nourished in the good from infancy to depart from it in old age: he that passes over from justice to sin God has prepared such a one for the sword (Sir 26:27). But Timothy was nourished in that way: a young man according to his way, even when he is old he shall not depart from it (Prov 22:6). Hence he says, and because from your infancy you have known the Holy Scriptures, which are the books of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman (Acts 16:1). Consequently, his mother instructed him in the Scriptures: which is against the Manicheans, because the Apostle here calls the Old Testament the Holy Scriptures, which cannot be understood of the New Testament, because he was not taught the books of the New Testament from his infancy.

Third, on the part of the things he learned. For if a person has some knowledge in which there is no profit, he abandons it and goes on to other knowledge; but if the knowledge is very useful, it is foolish for him to abandon it: first, he gives the reason; second, he explains it: all Scripture.

He says, therefore: I say that you have learned the Sacred Scriptures, which are not to be scorned, for they are useful: I am the Lord, your God, that teach you profitable things (Isa 48:17). Hence he continues, which can instruct you: Lord, to whom shall we go? You have the words of eternal life (John 6:69); search the Scriptures, for you think in them to have life everlasting, and the same are they that give testimony of me (John 5:39). And these writings can instruct you unto salvation, but only through the faith which is in Christ Jesus: the end of the law is Christ unto justice to everyone that believes (Rom 10:4); without faith it is impossible to please God (Heb 11:6).