2 Timothy 1
Commentary from 21 fathers
To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.
Τιμοθέῳ ἀγαπητῷ τέκνῳ· χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν.
тїмоѳе́ю возлю́бленномꙋ ча́дꙋ: блгⷣть, млⷭ҇ть, ми́ръ ѿ бг҃а ѻ҆ц҃а̀ и҆ хрⷭ҇та̀ і҆и҃са гдⷭ҇а на́шегѡ.
"To Timothy, my dearly beloved son." Not merely his "son," but, "dearly beloved"; since it is possible for sons not to be beloved. Not such, he means, art thou; I call thee not merely a son, but a "dearly beloved son." As he calls the Galatians his children, but at the same time complains of them; "My little children," he says, "of whom I travail in birth again." (Gal. iv. 19.) And he bears particular testimony to his virtue by calling him "beloved." For where love does not arise from nature, it must arise from the merit of the object. Those who are born of us, are loved not only on account of their virtue, but from the force of nature; but when those who are of the faith are beloved, it is on account of nothing but their merit, for what else can it be? And this especially in the case of Paul, who never acted from partiality. And further, he shows by calling him his "beloved son," that it was not because he was offended with him, or despised him, or condemned him; that he did not come to him. "Grace, mercy, and peace, from God the Father, and Christ Jesus our Lord." These things which he before prayed for, he again invokes upon him. And observe how, at the very beginning, he excuses himself for not having come to him, nor seen him. For his words, "Till I come," and, "Hoping to come to thee shortly," had led Timothy to expect his coming soon. For this he excuses himself, but he does not immediately mention the cause of his not coming, lest he should grieve him mightily. For he was detained in prison by the emperor. But when at the end of the Epistle he invited him to come to him, then he informed him of it. He does not at the outset plunge him into sorrow, but encourages the hope that he shall see him. "Greatly desiring to see thee," and "Do thy diligence to come unto me shortly." (2 Tim. i. 4, and iv. 9.) Immediately therefore he raises him up, and proceeds to praise him.
Homily on 2 Timothy 1
Timothy’s sonship to Paul is that of the soul, not that generated by nature, and is based on the spiritual promise of life.
Interpretation of the Second Letter to Timothy
To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
my beloved child. For Timothy is indeed a child, and certainly beloved. If he were not very virtuous, he would not be both a child, beloved, and especially of Paul.
Grace, mercy. Which even before, he prays these things for himself now as well.
The praise of Timothy's faith, and appeal to patience, according to what grace requires, in which he also says that he himself is led by enduring.
Commentary on 2 Timothy
When writing to Timothy he put at the head of the letter, “To my dearly beloved son,” for he had begotten him, not in body but in faith.
Explanation of the Psalms 101.29
One can be a son, yet unloved. Meanwhile, Timothy was beloved, and without doubt, for his virtue. By this, therefore, the apostle shows that he is leaving him not because he was angry with him or despised him for anything: no, you, he says, are beloved to me; but force and necessity compel him to leave him.
What he previously prayed to God for in the First Epistle, he prays for him now as well. So, regarding this passage, read the First Epistle.
Commentary on 2 Timothy
The person greeted is Timothy, his son, converted by him: my dearly beloved son, because he was of the same mind: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20).
The goods he desires for him are three: namely, grace, through which sins are remitted; mercy, through which we obtain the final good; and peace; a Gloss says: that is, tranquility of mind, which befits a prelate, who is appointed to procure peace: the Lord said to them: peace be to you (John 20:19). And he commanded those entering a house to confer peace, as it is stated in Matthew (Matt 10:12). And this from God, the Father, who is the giver of every gift (Jas 1:17); and from Jesus Christ our Lord, who, as man, is mediator between God and man: by whom he has given us most great and precious promises (2 Pet 1:4).
Commentary on 2 Timothy
I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
Χάριν ἔχω τῷ Θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσί μου νυκτὸς καὶ ἡμέρας,
[Заⷱ҇] Благодарю̀ бг҃а, є҆мꙋ́же слꙋжꙋ̀ ѿ прароди́телей чи́стою со́вѣстїю, ꙗ҆́кѡ непреста́ннꙋю и҆́мамъ ѡ҆ тебѣ̀ па́мѧть въ моли́твахъ мои́хъ де́нь и҆ но́щь,
We grant that there are some among us who may deny that the God of the Jews is truly God. Yet that is no reason to criticize those who prove from the same Scriptures that there is one and the same God for Jews and Gentiles. So also Paul, who came to Christianity from the Jews, says clearly, “I thank my God whom I serve from my forefathers in a pure conscience.”
Against Celsus 5.61
When Paul persecuted the church, he did it for the love of God, not out of malevolence. In this way he served God “in his ancestors” and “from his ancestors,” as Levi was served in Abraham, when he gave and accepted tithes from Melchizedek.
Commentary on the Second Letter to Timothy
3–4"I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I might be filled with joy." "'I thank God,' he says, 'that I remember thee,' so much do I love thee." This is a mark of excessive love, when a man glories in his affection from loving so much. "I thank God," he says, "Whom I serve": and how? "With a pure conscience," for he had not violated his conscience. And here he speaks of his blameless life, for he everywhere calls his life his conscience. Or because I never gave up any good that I purposed, for any human cause, not even when I was a persecutor. Wherefore he says, "I obtained mercy, because I did it ignorantly in unbelief" (1 Tim. i. 13); all but saying, "Do not suspect that it was done of wickedness." He properly commends his own disposition, that his love may appear sincere. For what he says is in fact, "I am not false, I do not think one thing and profess another." So in the book of Acts we read he was compelled to praise himself. For when they slandered him as a seditious man and an innovator, he said in his own defense, "Ananias said to me, The God of our fathers hath chosen thee that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard." (Acts xxii. 14, Acts xxii. 15) In the same manner here, that he may not, as if he had been forgetful, have the character of one void of friendship and conscience, he justly praises himself, saying, that "without ceasing I have remembrance of thee," and not simply that, but "in my prayers." That is, it is the business of my prayers, that which I constantly continue to perform. For this he shows by saying, "For this I besought God day and night, desiring to see thee." Mark his fervent desire, the intensity of his love. And again, his humility, how he apologizes to his disciples, and then he shows that it was not on light or vain grounds; and this he had shown us before, but again gives proof of it. "Being mindful of thy tears." It was natural for Timothy, when parting from him, to mourn and weep, more than a child torn away from the milk and from the breast of its mother. "That I may be filled with joy; greatly desiring to see thee." I would not willingly have deprived myself of so great a pleasure, though I had been of an unfeeling and brutal nature, for those tears coming to my remembrance would have been enough to soften me. But such is not my character. I am one of those who serve God purely; so that many strong motives urged me to come to thee. So then he wept. And he mentions another cause, and that of a consolatory kind.
Homily on 2 Timothy 1
How then, you will say, were unclean persons considered worthy of the gospel? Because they wished and longed for it. Among these, some, though in error, were attracted to him because they were not made unclean through disordered loves. Then there are others who were not rejected because they sought God of their own accord. In these ways, many even from their ancestors have received the true religion.
Homilies on First Corinthians 8.2
Paul says, My whole origin steered me to the worship of God. I devastated the church of Christ not from malevolence but from zeal for the law.
Pelagius’s Commentary on the Second Letter to Timothy
3–4I give thanks to God, whom I have served from my ancestors with a pure conscience, that I unceasingly remember you in my prayers day and night, longing to see you, mindful of your tears, so that I may be filled with joy.
Do you see the excess of love? Paul says, I thank God that I remember you. This is love, when someone takes pride in loving someone.
with a pure conscience. How is it in a pure conscience? Where Paul originally was ignorant of Christ? They show that he was conscious of nothing evil in himself. For even if he persecuted, he persecuted out of zeal, and not according to human reasoning, like many who do so for glory, forming heresy; those who are conscious know great corruption. And he presents himself well, so that he may also show that his love for Timothy is genuine, and not receive the reputation of being unloving, not having gone to him, and promising these things.
unceasingly remember you. Not just unceasingly remember you, but "In my prayers." Not in a common way, Paul says, as I remember, but in prayers, both night and day.
longing to see you. Therefore, I did not voluntarily deprive myself of such great pleasure. You are truly worthy to be loved, both because of your tears and because of your faith and that of your ancestors. But notice that at the beginning Paul does not want to sadden Timothy as if he were not coming, but rather gives hope of seeing him: near the end, however, he implies that he will no longer see him in the flesh, saying: "For I am already being sacrificed, or offered." (2 Tim. 4:6) But here is the order: I have grace from God because I remember you, desiring to see you, so that I may be filled with joy. Then what is left in the middle: "mindful of your tears." Afterwards, lest it seem rash to love, Paul also adds the reason.
mindful, Paul says, of your tears. For perhaps, being separated from Paul, Timothy was so distressed as even to weep. But the exceeding, "longing to see you so that I may be filled with joy," as if the mere sight alone were sufficient to fill me with joy.
Commentary on 2 Timothy
Do you see the extraordinary love? I thank God, he says, for the fact that, loving you, I remember you. This is true love, when someone marvels at their own love for another.
How is it "with a pure conscience," when in the beginning he did not know Christ? Yes, he says — either by conscience understand here his life: for although he Judaized, in life he was blameless — or because when he persecuted the Church, he persecuted out of zeal and not from any human motives, as some stand for heresy for the sake of glory, fully aware of its rottenness. He speaks of all this as if to say: do not suspect that I have one thing in mind and another in words. My conscience is pure, as always, so also now. Therefore, I do not lie when I say that I love you and always remember you.
I thank God that I remember you. And not simply, but in my prayers, both night and day, asking God on your behalf, that my desire might be fulfilled — the desire to see you. Therefore, how would I voluntarily deprive myself of such pleasure, if only I could come? But why does the apostle not openly speak of the reason, that he is detained by Nero? So as not to suddenly grieve him. But toward the end he reveals this reason.
Commentary on 2 Timothy
Here begins the epistolary message, in which first, he warns him against present persecutions; second, against coming dangers of the Church, at know also this (2 Tim 3:1). In regard to the first he does two things: first, he exhorts him to keep busy with preaching, which was then the cause and occasion of persecution; second, he urges him to endure tribulations for Christ, at you, therefore, my son (2 Tim 2:1). In regard to the first he does three things: first, he reminds Timothy of his gifts; second, he urges him to make good use of these gifts by being instant in preaching, at for which cause I admonish you (2 Tim 1:6); third, he cites himself as an example: wherein I am appointed a preacher and an apostle and teacher (2 Tim 1:11). In regard to the first he does two things: first, he mentions the love he had for Timothy; second, he mentions the good points which called forth this affection, at being mindful of your tears.
His affection was shown in two things: prayer and desire; hence he thanks God for the love he bears toward Timothy, because it is the love of charity, which is a special gift. As if to say: I consider myself the recipient of a grace to have such a sincere love for you. And he says, to my God whom I serve from my forefathers, not from carnal parents, because Christ came to save sinners, of which I am the chief (1 Tim 1:15), with a service derived from my forefathers, namely, the patriarchs and prophets, who served God sincerely. And he says, from my forefathers, because sons more readily imitate the greatness of their father, both because they are instructed by them, as Tobias was, and because they more readily imitate friends. And how have I served him? With a pure conscience, because, as it is said: your eyes are too pure to behold evil, and you canst not look on iniquity (Hab 1:13); for our glory is this, the testimony of our conscience (2 Cor 1:12). For this he gives thanks that without ceasing in the day of prosperity or the night of adversity I have a remembrance of you in my prayers.
Commentary on 2 Timothy
Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;
ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ,
жела́ѧ ви́дѣти тѧ̀, помина́ѧ сле́зы твоѧ̑, да ра́дости и҆спо́лнюсѧ,
Arrange the words thus: longing to see you, that I may be filled with joy; then the middle words "remembering your tears." For even if I were by nature utterly unfriendly, your tears, having come to my memory, would still be sufficient to incline me toward you. Probably Timothy, when parting from Paul, wept more than a child taken from its nurse.
Commentary on 2 Timothy
Again from desire; thus he says, desiring to see you for our mutual consolation: for I long to see you (Rom 1:11).
Then when he says, being mindful of your tears, he shows the good that was in Timothy: first, he recalls his love for him; second, his faith in God, at calling to mind the faith.
He says, therefore, being mindful of your tears, which Timothy shed, when he left Ephesus prepared for martyrdom. Or, of the tears which he shed during prayer. And this that I may be filled with joy, i.e., this memory fills me with joy: fulfill ye my joy (Phil 2:2).
Commentary on 2 Timothy
When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
ὑπόμνησιν λαμβάνων τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησε πρῶτον ἐν τῇ μάμμῃ σου Λωΐδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
воспомина́нїе прїе́млѧ ѡ҆ сꙋ́щей въ тебѣ̀ нелицемѣ́рнѣй вѣ́рѣ, ꙗ҆́же всели́сѧ пре́жде въ ба́бꙋ твою̀ лѡі́дꙋ и҆ въ ма́терь твою̀ є҆ѵнїкі́ю: и҆звѣ́стенъ же є҆́смь, ꙗ҆́кѡ и҆ въ тебѐ.
Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these: ... Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Strataeas the son of Lois; and the third Aristo.
Constitutions of the Holy Apostles Book 7
Great was the grace of Timothy. When Barnabas departed, Paul found another equivalent to him. Of him he says, "Remembering your tears and your unfeigned faith, which dwelt first in thy grandmother Lois and in thy mother Eunice." His father continued to be a Gentile.
Homilies on Acts 34
"When I call to remembrance the unfeigned faith that is in thee." This is another commendation, that Timothy came not of Gentiles, nor of unbelievers, but of a family that served Christ from the first. (Acts xvi. 1, Acts xvi. 3.) "Which dwelt first in thy grandmother Lois, and thy mother Eunice." For Timothy, it says, "was the son of a certain woman which was a Jewess, and believed." How a Jewess? how believing? Because she was not of the Gentiles, "but on account of his father, who was a Greek, and of the Jews that were in those quarters, he took and circumcised him." Thus, as these mixtures of Jews and Gentiles took place, the Law began gradually to be dissolved. And mark in how many ways he shows that he did not despise him. "I serve God," he says, "I have a true conscience" for my part, and thou hast thy "tears," and not thy tears only, but for "thy faith," because thou art a laborer for the Truth, because there is no deceit in thee. As therefore thou showest thyself worthy of love, being so affectionate, so genuine a disciple of Christ; and as I am not one of those who are devoid of affection, but of those who earnestly pursue the Truth; what hindered me from coming to thee? "And I am persuaded that in thee also." From the beginning, he means, thou hast had this excellency. Thou receivedst from thy forefathers the faith unfeigned. For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us; wherefore he has said, "I am persuaded that in thee also." It is not a conjecture, he means, it is my persuasion; I am fully assured of it. If therefore from no human motive thou hast embraced it, nothing will be able to shake thy faith.
Homily on 2 Timothy 1
Commenting on Timothy’s Jewish background, Paul mentions Timothy’s parentage in order to confirm Timothy in faith. Nothing helps so much as a domestic example.
Interpretation of the Second Letter to Timothy
Taking reminder of the sincere faith that dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded that it is also in you.
reminder of the sincere faith. I remembered you, Paul says, in my prayers, recalling both your tears and your sincere faith.
first in your grandmother. Another praise: that the lineage on the grandmother's side was not from Greeks, but from Jews who believed in Christ. And his father, being a Greek, was circumcised because of the fear of the Jews.
and your mother. The praises of our ancestors, when we also partake in them, come to our glory: but if we are alienated from them, they condemn us more: however, this one was a partaker.
and I am persuaded that it is also in you. Therefore, you rightly have this as sincere, since it is established from above and cannot be shaken.
Commentary on 2 Timothy
I desire to see you, not only remembering your tears but also your unfeigned faith. For this is the most important reason for you to be loved by me.
Another praise: Timothy was born not of unbelieving parents, but of believing ones, though they were Jews. However, his father was a Greek. See how the law began to be undermined by the existence of such unions.
Since the virtues of our ancestors, if we are like them, glorify us; but if not, they serve rather for our condemnation. Therefore the apostle says: I am convinced that the faith of your ancestors is also in you. So then, you have a sincere faith, established from your ancestors and unable to waver.
Commentary on 2 Timothy
Likewise being mindful of your faith in God: first, he recalls to mind his faith; second, he shows that it was derived from his parents and was not a novelty.
Hence he says, calling to mind that faith which is in you unfeigned. Faith is necessary to a prelate who is its guardian: without faith it is impossible to please God (Heb 11:6). And he says, unfeigned, for it is true through good works: show me your faith without works; and I will show you, by works, my faith (Jas 2:18); now the end of the commandments is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5); the Holy Spirit will flee from the deceitful (Wis 1:5).
And this is not new, but it dwelt first in your grandmother, Lois, and in your mother, Eunice. In Acts it is stated that he is the son of a Jewish mother that believed (Acts 16:1). But I am certain either through revelation or through signs that it is in you also.
Commentary on 2 Timothy
Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.
Δι’ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ Θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου·
Є҆ѧ́же ра́ди вины̀ воспомина́ю тебѣ̀ возгрѣва́ти да́ръ бж҃їй живꙋ́щїй въ тебѣ̀ возложе́нїемъ рꙋкꙋ̀ моє́ю:
I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers of the love of God towards man, and stirring up yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and a sacrifice to God," [ye hastened to see me]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love, and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.
Epistle of Ignatius to the Ephesians
Paul urges Timothy to nurture his spirit with eagerness of mind, rejoicing in his faith, just as he once rejoiced in the newness of his ordination.
Commentary on the Second Letter to Timothy
"Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands." You see how greatly dispirited and dejected he considers him to be. He almost says, "Think not that I despise thee, but be assured that I do not condemn thee, nor have I forgotten thee. Consider, at any rate, thy mother and thy grandmother. It is because I know that thou hast unfeigned faith that I put thee in remembrance." For it requires much zeal to stir up the gift of God. As fire requires fuel, so grace requires our alacrity, that it may be ever fervent. "I put thee in remembrance that thou stir up the gift of God, that is in thee by the putting on of my hands," that is, the grace of the Spirit, which thou hast received, for presiding over the Church, for the working of miracles, and for every service. For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, "Quench not the Spirit." (1 Thess. v. 19.) For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive. For it is in thee indeed, but do thou render it more vehement, that is, fill it with confidence, with joy and delight. Stand manfully.
Homily on 2 Timothy 1
For this reason, I remind you to rekindle the gift of God that is in you through the laying on of my hands.
For this reason. Since I am conscious of these things, Paul says.
you to rekindle the gift of God. Timothy had received the spiritual gift, and Paul urges that it be carried out with readiness of mind, attention, and vigilance more vehemently and effectively. For the opposites of these make it relaxed, as it is said elsewhere: "Do not extinguish the Spirit." (1 Thess. 5:19)
through the laying on of my hands. For as soon as Paul laid his hands on Timothy, appointing him bishop, a gift also came upon Timothy for the working of signs, for teaching, and for presiding over the Church.
Commentary on 2 Timothy
Since, he says, I know that you have an unfeigned faith, I urge you that the grace of the Spirit, which you received for leadership in the Church, for the working of signs, and in general for every service proper to a bishop — to fan into flame this grace, that is, to make it always living and flourishing. For just as fire needs fuel, so also the grace of the Spirit needs zeal, attentiveness, and watchfulness in order to always burn brightly. If these are absent, it is quenched, as the apostle also says elsewhere: "Do not quench the Spirit" (1 Thess. 5:19).
There is in you this grace, which you received together with the laying of my hands upon you, when I ordained you as bishop. But make this fire stronger. The word which you received, fill with boldness and courage: stand courageously.
Commentary on 2 Timothy
Above, he commended him on his gratuitously given qualities; here he urges him to put them to good use especially by preaching the Gospel: first, he advised him in a general way to use the gifts granted him; second, he specifies how grace should be used, at do not be therefore ashamed of the testimony of our Lord.
In regard to the first he does two things: first, he gives him an admonition; second, its reason, at for God has not given.
He says, therefore: in your mother and in your grandmother and in you is an unfeigned faith: for which cause I admonish you that you stir up the grace of God which is in you. For the grace of God is as a fire which, when it is covered over with ashes, gives no light; so is God's grace in a man covered over with sloth, or human fear. Hence the effect of pusillanimity in Timothy's case was that he ceased preaching. Therefore, the Apostle calls on him to stir up the grace now dormant in him: extinguish not the spirit (1 Thess 5:19). And he adds, which is in you by the imposition of my hands, by which he was ordained bishop; in which imposition of hands the grace of the Holy Spirit was given to him.
Commentary on 2 Timothy
For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ Θεὸς Πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.
не бо̀ дадѐ на́мъ бг҃ъ дꙋ́ха стра́ха, но си́лы и҆ любвѐ и҆ цѣломⷣрїѧ.
7–8"For God hath not given us the spirit of bondage again to fear; but of power, and love, and of a sound mind. Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy. Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."
The Stromata Book 4
"Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner; " for he had said before: "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." For we suffer with power from love toward God, and with a sound mind, when we suffer for our blamelessness.
Scorpiace
"For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness. For to many He gives a spirit of fear, as we read in the wars of the Kings. "A spirit of fear fell upon them." (Ex. xv. 16?) That is, he infused terror into them. But to thee He has given, on the contrary, a spirit of power, and of love toward Himself. This, then, is of grace, and yet not merely of grace, but when we have first performed our own parts. For the Spirit that maketh us cry, "Abba, Father," inspires us with love both towards Him, and towards our neighbor, that we may love one another. For love arises from power, and from not fearing. For nothing is so apt to dissolve love as fear, and a suspicion of treachery. "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind": he calls a healthy state of the soul a sound mind, or it may mean sobriety of mind, or else a sobering of the mind, that we may be sober-minded, and that if any evil befall us, it may sober us, and cut off superfluities.
Homily on 2 Timothy 1
Just as a man would not have wisdom, understanding, counsel, fortitude, knowledge, piety and fear of God unless, according to the prophet’s words, he had received “the spirit of wisdom and of understanding, of counsel and of fortitude, of knowledge and of godliness, and of fear of God,” and just as he would not have power and love and sobriety, except by receiving the Spirit of whom the apostle speaks, “We have not received the spirit of fear but of power and love and sobriety,” so also he would not have faith unless he received the spirit of faith.
Letters 194.4.17
Therefore there are two degrees of fear. The one is for beginners—that is, for those who are still under the yoke and under servile dread. In regard to this it is said, “The slave shall fear his master.” And in the Gospel, “I no longer call you servants, because a servant does not know what his master is doing.” And consequently he says, “The slave does not remain in the house forever; the son remains forever.” For he is instructing us to pass from the fear of punishment to the fullest freedom of love and to the confidence of the friends and sons of God. And the blessed apostle, who had long since passed beyond the degree of servile fear, thanks to the power of the Lord’s love, disdains lower things and professes that he has been endowed with greater goods.
Conferences 11.13.3-5
Grace was given to us so that we might not be afraid but love all the more steadily.
Interpretation of the Second Letter to Timothy
They said that Dioscorus of Namisias made his bread out of barley, and his soup out of lentils. Every year he made one particular resolution: either not to meet anyone for a year, or not to speak, or not to taste cooked food, or not to eat any fruit, or not to eat vegetables. This was his system in everything. He made himself master of one thing, and then started on another, and so on each year...
They said of Helladius that he lived twenty years in his cell, and did not once raise his eyes to look at the roof.
The Desert Fathers, Sayings of the Early Christian Monks
For God has not given us a spirit of fear, but of power and of love and of discipline.
How then shall I rekindle the gift of God? If I stand honorable against temptations.
For God has not given us a spirit of fear. For there is a spirit or gift of fear, as it is said in the books of the Kings: And the spirit of fear fell upon them, where it was altogether necessary to fear. (2 Chron. 17:10) But to us, Paul says, a gift of power has been given.
but of power. Which is against temptations.
and of love. Which is towards the brethren.
and of discipline. Concerning a proper life. And in all these things, we must also include our own eagerness.
Commentary on 2 Timothy
That is, we did not receive the spirit in order to be timid, but in order to be strong in temptations and to have boldness. To many God also gives a spirit of fear, as it is written in the book of Exodus: "Let fear fall upon them" (Ex. 15:16), that is, God instilled fear in them.
Of love both toward God and toward neighbors. For even to love God as Father we have from the Spirit, who causes us to cry out: "Abba, Father" (Rom. 8:15). And to remain steadfast in love toward neighbors is a gift proceeding from Divine power; stumbling blocks, on the contrary, proceed from cowardice and faintheartedness. However, we too must first of all show that which depends on ourselves.
Or: that we might be prudent, of sound mind, in a healthy state; or: that we might be sober-minded in our spirit, and if some trial befalls us, we would accept it for our guidance; or: that we might also bring others to their senses and teach them reason.
Commentary on 2 Timothy
Then when he says, God has not given us the spirit of fear, he gives the reason for his admonition, and it is based on the nature of a divine task. For one who accepts a post should act in accordance with its demands. Therefore, we should serve God according to the nature of his gifts.
But there are two spirits: the spirit of this world, and the Spirit of God; and these are different. For spirit signifies love, because the name 'spirit' suggests an impulsion; and love impels. But love is of two kinds: the love of God, which comes through the Spirit of God; and love of the world, which comes through the spirit of the world: now we have received not the spirit of this world, but the Spirit that is of God (1 Cor 2:12).
But the spirit of the world makes one love the good things of the world and fear temporal evils. This is why he says, for God has not given us the spirit of fear, namely, of worldly fear, because God removes this from us: do not fear them that kill the body (Matt 10:28).
But there is another spirit of the fear of the Lord, and it is holy, because it makes us fear God; and this fear is without punishment and without offense, and comes from God: fear him that can destroy both soul and body in hell (Matt 10:28). Then he adds, but of power, because by the Holy Spirit we are protected against evils; and this by the virtue of courage against the adversities of the world: stay you in the city, till you be endued with power from on high (Luke 24:49). Likewise, we are directed in the good, because our loves are put in order by charity, when one refers to God all that he loves; hence he says, and of love: he that loves not, abides in death (1 John 3:14). Also in regard to external goods; hence he says, and of sobriety, i.e., of all temperance, by observing due moderation in the use of this world's goods: we should live soberly, and justly, and godly in this world (Titus 2:12); it behoveth a bishop to be blameless, the husband of one wife, sober (1 Tim 3:2).
Commentary on 2 Timothy
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;
μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν Θεοῦ,
[Заⷱ҇ 291] Не постыди́сѧ ᲂу҆̀бо стрⷭ҇тїю {свидѣ́тельствомъ} гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀, ни мно́ю ю҆́зникомъ є҆гѡ̀: но спостраждѝ бл҃говѣствова́нїю (хрⷭ҇то́вꙋ) по си́лѣ бг҃а,
"Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner; " for he had said before: "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.
Scorpiace
There is nothing worse than that man should measure and judge of divine things by human reasonings. For thus he will fall from that rock a vast distance, and be deprived of the light. For if he who wishes with human eyes to apprehend the rays of the sun will not only not apprehend them, but, besides this failure, will sustain great injury; so, but in a higher degree, is he in a way to suffer this, and abusing the gift of God, who would by human reasonings gaze intently on that Light. Observe accordingly how Marcion, and Manes, and Valentinus, and others who introduced their heresies and pernicious doctrines into the Church of God, measuring divine things by human reasonings, became ashamed of the Divine economy. Yet it was not a subject for shame, but rather for glorying; I speak of the Cross of Christ. For there is not so great a sign of the love of God for mankind, not heaven, nor sea, nor earth, nor the creation of all things out of nothing, nor all else beside, as the Cross. Hence it is the boast of Paul, "God forbid that I should glory, save in the Cross of our Lord Jesus Christ." (Gal. vi. 14.) But natural men, and those who attribute to God no more than to human beings, stumble, and become ashamed. Wherefore Paul from the first exhorts his disciple, and through him all others, in these words: "Be not thou ashamed of the testimony of our Lord," that is, "Be not ashamed, that thou preachest One that was crucified, but rather glory in it." For in themselves death and imprisonment and chains are matters of shame and reproach. But when the cause is added before us, and the mystery viewed aright, they will appear full of dignity, and matter for boasting. For it was that death which saved the world, when it was perishing. That death connected earth with heaven, that death destroyed the power of the devil, and made men angels, and sons of God: that death raised our nature to the kingly throne. Those chains were the conversion of many. "Be not" therefore "ashamed," he says, "of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel"; that is, though thou shouldest suffer the same things, be not thou ashamed. For that this is implied appears from what he said above; "God hath given us a spirit of power, and of love, and of a sound mind"; and by what follows, "Be thou partaker of the sufferings of the Gospel": not merely be not ashamed of them, but be not ashamed even to experience them. And he does not say, "Do not fear," but, the more to encourage him, "be not ashamed," as if there were no further danger, if he could overcome the shame. For shame is only then oppressive, when one is overcome by it. Be not therefore ashamed, if I, who raised the dead, who wrought miracles, who traversed the world, am now a prisoner. For I am imprisoned, not as a malefactor, but for the sake of Him who was crucified. If my Lord was not ashamed of the Cross, neither am I of chains. And with great propriety, when he exhorts him not to be ashamed, he reminds him of the Cross. If thou art not ashamed of the Cross, he means, neither be thou of chains; if our Lord and Master endured the Cross, much more should we chains. For he who is ashamed of what He endured, is ashamed of Him that was crucified. Now it is not on my own account that I bear these chains; therefore do not give way to human feelings, but bear thy part in these sufferings. "Be partaker of the afflictions of the Gospel." He says not this, as if the Gospel could suffer injury, but to excite his disciple to suffer for it.
Homily on 2 Timothy 2
Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner; but share in the sufferings for the gospel according to the power of God.
Therefore do not be ashamed of the testimony of our Lord. Many miserable people, examining the mystery according to human reasoning, say it is a shame to preach the Son of God crucified, not knowing what was accomplished through the cross and the death of the Lord. You, therefore, Paul says, do not be ashamed of the testimony, that is, the cross of Christ, but proclaim it boldly.
nor of me His prisoner. Nor should you be ashamed that you have as a teacher one who is bound. For if Christ did not find shame to be crucified, neither do I for the chains.
but share in the sufferings. And do not only be unashamed, but also endure hardship with me; that is, if it is necessary for you to suffer such things for the sake of the Gospel, do not have fear. For this is what he also indicated above where Paul says, "For God has not given us a spirit of fear, but of power." For do you say that you have suffered by your own power? God gave and will give such power; you only introduced the willingness.
Commentary on 2 Timothy
Many wretched people, judging by human notions about that which is above our understanding, consider it a shame to proclaim that the Son of God was crucified, not knowing that by the power of His Cross the condemned man became a son of God. But you, Timothy, do not be ashamed to bear witness to Christ and His death on the Cross, but preach about it with boldness. The Apostle did not say "do not fear," but "do not be ashamed," to show that this matter holds no danger, but only shame alone; and if you despise it, then all else is safe.
Do not be ashamed that I, who raise the dead, the teacher of the universe, am now bound. I am bound not as an evildoer; I am His prisoner, that is, for His sake. If He was not ashamed of the cross, then how shall I be ashamed of bonds?
That is, do not simply show that you were not ashamed, but in experience, in deeds, and be a partaker of the same things with Christ and with me. This he also expressed above in the words: "God has given us the spirit of power." What does "suffer hardship with the gospel" mean? Does the gospel suffer? No, not that; but he either says: suffer together with me for the sake of the gospel, or by "gospel" he means all the preachers of the Gospel and stewards of the mysteries, as also in the Epistle to the Corinthians (2 Cor. 9:12). Therefore, suffer together with the one who has served the gospel. But perhaps someone might call the excessive suffering for the gospel a hindrance to its spread and disbelief in it. Thus, you too suffer together with the suffering gospel.
Since it was difficult to say "suffer," the apostle consoles: not by your own power, he says, but by the power of Christ; yours is only the choice and the readiness.
Commentary on 2 Timothy
Then when he says, do not be therefore ashamed, he specifies the use of grace: first, he removes what is contrary to its use; second, he exhorts him to use it, at but labor with the Gospel.
Now a person may be hindered from preaching for two reasons: first, from shame; second, from the penalty the Apostle is suffering on account of the Gospel. Therefore, in regard to the first he says, do not be therefore, i.e., since you have the spirit of courage, ashamed of the testimony of our Lord. For the preaching of Christ, if it is compared with the wisdom of this world, seems folly; hence the shame he seems to have: we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the gentiles foolishness (1 Cor 1:23); for I am not ashamed of the Gospel (Rom 1:16); he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed (Luke 9:26).
In regard to the second, it should be noted that if a robber sees anyone hanged, he is ashamed to admit that he was his companion. So, because the Apostle was in chains, Timothy may have been ashamed of him; that is why he says, nor of me his prisoner: for which I am an ambassador in a chain (Eph 6:20); reverence not your neighbor in his fall (Sir 4:27).
Then when he says, but labor with the Gospel, he exhorts him to use his grace: first, in a general way; second, he shows with what confidence he should undertake this use, at according to the power of God. Here he explains what he says next: not according to our own works, but according to his own purpose.
He says, therefore: do not be ashamed, but labor, i.e., work along with me: every man shall receive his own reward according to his labor (1 Cor 3:8). And he says, with the Gospel, which, if it is taken in the ablative case, means by preaching the Gospel; if in the dative, to the praise of the Gospel, that it may grow: the fruit of good labor is glorious (Wis 3:15).
And this with confidence not in himself, because we are not sufficient to think anything of ourselves (2 Cor 3:5), but according to the power of God, i.e., trusting in God's power: it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29).
Commentary on 2 Timothy
Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατ’ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων,
спⷭ҇шагѡ на́съ и҆ призва́вшагѡ зва́нїемъ ст҃ы́мъ, не по дѣлѡ́мъ на́шымъ, но по своемꙋ̀ бл҃говоле́нїю {предложе́нїю} и҆ блгⷣти да́ннѣй на́мъ ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ пре́жде лѣ́тъ вѣ́чныхъ,
Here again allusion is made to the economy according to the flesh. For the grace which came to us from the Savior appeared, as the apostle says, just now, and has come when he sojourned among us. Yet this grace has been prepared even before we came into being.… The God of all then created us by his own Word, and knowing our destinies better than we, God foresaw that even though we were made “good,” we should be transgressors of the commandment and be thrust out of paradise for disobedience. Being loving and kind, he prepared beforehand in his own Word, by whom also he created us, the economy of our salvation. Though by the serpent’s deceit we fell from him, we would not remain wholly dead, but having in the Word the redemption and salvation which was earlier prepared for us, we might rise again and abide immortal.
Discourses Against the Arians 2.75
When Paul says that we are not called according to our works, he means that all who are called are sinners, though by comparison with others some were found to be more worthy. With regard to God’s own grace, however, all were totally unworthy.
Commentary on the Second Letter to Timothy
"According to the power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began." More especially because it was a hard thing to say, "Be partakers of afflictions," he again consoles him. Reckon that thou sustainest these things, not by thine own power, but by the power of God. For it is thy part to choose and to be zealous, but God's to alleviate sufferings and bid them cease. He then shows him the proofs of His power. Consider how thou wast saved, how thou wast called. As he elsewhere says, "According to His power that worketh in us." (Eph. iii. 20) So much was it a greater exercise of power to persuade the world to believe, than to make the Heavens. But how was he "called with a holy calling"? This means, He made them saints, who were sinners and enemies. "And this not of ourselves, it was the gift of God." If then He is mighty in calling us, and good, in that He hath done it of grace and not of debt, we ought not to fear. For He Who, when we should have perished, saved us, though enemies, by grace, will He not much more cooperate with us, when He sees us working? "Not according to our own works," he says, "but according to his own purpose and grace," that is, no one compelling, no one counseling Him, but of His own purpose, from the impulse of His own goodness, He saved us; for this is the meaning of "according to His own purpose." "Which was given us before the world began." That is, it was determined without beginning that these things should be done in Christ Jesus. This is no light consideration, that from the first He willed it. It was not an after-thought. How then is not the Son eternal? for He also willed it from the beginning.
Homily on 2 Timothy 2
God foreknew those who would be reborn in response to the offer of grace.
Pelagius’s Commentary on the Second Letter to Timothy
Why, then, is it that, in what follows, where they mention what the Pelagians themselves think, they say they confess that “grace also assists the good purpose of every one, but that yet it does not infuse the desire of virtue into a reluctant heart”? They say this as if man of himself, without God’s assistance, has a good purpose and a desire of virtue, hence this preceding merit is supposedly worthy of being assisted by the subsequent grace of God. For they think perhaps that the apostle thus said, “For we know that he works all things for good to them that love God, to them who are called according to the purpose,” so as to wish the purpose of man to be understood. This purpose is then viewed as a good merit that the mercy of the God who calls might follow. They are ignorant that it is said, “Who are called according to the purpose,” so that this may be understood as the purpose of God, not man. Thus those whom he foreknew and predestinated as conformed to the image of his Son, he elected before the foundation of the world.… This then is the purpose of God, in relation to which it is said, “He works together all things for good for those who are called according to his own purpose.” Indeed subsequent grace assists man’s good purpose, but the purpose itself would not exist if grace did not precede.
Against Two Letters of the Pelagians 2.10.22
Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.
who has saved us. Then also concerning the cooperation of God and the power, which makes one bravely endure temptations and suffering, Paul states the proofs. He saved us, he says, from the death of sin, and called us with a holy calling, having wandered away, not because we were worthy of the calling, but because God himself did this by his own purpose and grace. Who then, he said (for this is the opinion), while we were enemies, had such feelings towards us, much more so when we have become friends, and wish to be afflicted on that account. God will give the power to become virtuous.
and grace which was given to us in Christ Jesus. It shows that the salvation given to us by grace through Christ (this he says in Christ Jesus) was predestined beforehand before the ages.
Commentary on 2 Timothy
He presents proofs of the power of God. He saved us, he says, and called the estranged to Himself, in order to make us holy. So, He Who saved us when we were unwilling, will all the more help us now that we are willing.
Without any compulsion, without any counsel, but by His own will, that is, from Himself, drawn by His own goodness.
That is, without beginning and before all ages it was foreordained that grace would be given to us "in Christ Jesus, our Lord." It is no small thing for us that God willed this concerning us before all ages.
Commentary on 2 Timothy
This strength is manifested by two things: first, in its effect, because we are freed from evils; hence he says, who has delivered us: the hand of God delivered us from the hand of the enemies, and of such as lay in wait by the way (1 Ezra 8:31); if the Son shall make you free, you shall be free indeed (John 8:36). And in regard to this he calls us unto good; hence he says, and called us by his holy calling, because he called us to sanctify us: whom he predestined, them he also called (Rom 8:30); who has called you out of darkness into his marvelous light (1 Pet 2:9).
Then he clarifies some of his previous statements, saying, not according to our own works, where he shows that we have been freed and called by the power of God: first, he shows that the cause of our deliverance and vocation is God; second, the progress of that cause, at which was given us; third, he commends the cause, namely, the giver of grace and its preserver, at who has destroyed death.
He says, therefore: he called us not by our virtue, namely, not by our works, which are the effects of virtue: not by the works of justice which we have done, but according to his mercy he saved us (Titus 3:5).
Now there are two causes of human salvation, which is from God: one is eternal, namely, predestination; the other is temporal, namely, sanctifying grace.
In regard to the first he says, according to his own purpose, i.e., according to his predestination, which aims at mercy: he works all things according to the counsel of his will (Eph 1:11); to such as, according to his purpose, are called to be saints (Rom 8:28).
In regard to the second he says, and grace: being justified freely by his grace (Rom 3:24).
In regard to the progress of grace he shows first, how one is prepared for grace; second, how it is bestowed; third, by whom.
He described the first when he says, which was given us in Christ Jesus, i.e., it was foreseen that it would be given to us, before the times of the world. As the Philosopher says, a time is nothing but the measure of a certain thing's duration; hence the various times are the various ages of men; hence one age lasts a thousand years, because man is said to live as long as he survives in men's memory, which does not exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these begin with the world; but predestination began before the world: he chose us in him before the foundation of the world (Eph 1:4).
And he says, in Christ Jesus, because we were not chosen as though to be saved by our own merits, but through the grace of Christ: for just as he predestined our salvation, so also the manner of our salvation: grace and truth came by Jesus Christ (John 1:17).
Commentary on 2 Timothy
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καταργήσαντος μὲν τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου,
ꙗ҆́вльшейсѧ же нн҃ѣ просвѣще́нїемъ сп҃си́телѧ на́шегѡ і҆и҃са хрⷭ҇та̀, разрꙋши́вшагѡ ᲂу҆́бѡ сме́рть и҆ возсїѧ́вшагѡ жи́знь и҆ нетлѣ́нїе бл҃говѣствова́нїемъ,
For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.
Epistle of Ignatius to the Philadelphians
“From Adam to Moses death reigned”; but the presence of the Word abolished death. No longer in Adam are we all dying. In Christ we are all reviving.
Discourses Against the Arians 1.59.8
"But is now made manifest by the appearing of our Saviour Jesus Christ, Who hath abolished death, and hath brought life and immortality to light by the Gospel." Thou seest the power, thou seest the gift bestowed not by works, but through the Gospel. These are objects of hope: for both were wrought in His Body. And how will they be wrought in ours? "By the Gospel."
Homily on 2 Timothy 2
The gospel is ancient in the will of the Giver, even if new in the chain of events. God has demonstrated his eternal will in Christ.
Commentary on 2 Timothy
Is he not at the same time a lamb and a lion in both his suffering and his resurrection? Let us discern the lamb in the suffering. “He was,” as we just reminded you, “mute as a lamb before its shearer, and he opened not his mouth.” Let us discern the lion in the suffering. Jacob has said, “Thou hast risen: resting thou hast slept as a lion. Let us discern the lamb in the resurrection. When the Apocalypse is speaking of the everlasting glory of virgins, it says, “They follow the lamb wherever he goes.” Let us discern the lion in the resurrection. The Apocalypse also says, “The lion of the tribe of Judah has overcome to open the scroll.” Why is he a lamb in his suffering? Because, although he was innocent, he suffered death. Why is he a lion in his suffering? Because he slew death when he himself was slain. Why is he a lamb in his resurrection? Because his innocence is everlasting. Why is he a lion in his resurrection? Because his power is everlasting.
Sermons 4.1
Indeed, the God of all pre-formed these things from the beginning and before the ages. Now he has brought about a conclusion to all that was decreed. The incarnation is that in which the eternity of the Son is finally manifested.
Interpretation of the Second Letter to Timothy
10–11Now revealed through the appearing of our Savior Jesus Christ, who abolished death and brought life and immortality to light through the Gospel, for which I was appointed a preacher and an apostle and a teacher of the Gentiles.
Already long ago it was prefigured that we would be saved, but now it has been revealed through the incarnation of our Savior God. For such is the will of God, that the world should be saved through faith, now and not at another time, it has now been revealed.
who abolished death. To the one who forgives sin, and granted resurrection.
life and immortality to light. That is, revealing. The word is worthy of life.
Paul says, through the Gospel. For through it, both eternal life and resurrection have been made clear.
for which I was appointed. First, he says what is, then he also implies this: You must also go to the Gentiles. Moreover, he also makes the statement more credible.
Commentary on 2 Timothy
Though the grace was foreordained, it has been revealed now, when the Savior appeared.
Christ in His own body actually destroyed death, making the body incorruptible; but us He enlightened through the Gospel—to hope for life and incorruption. For we have not yet actually been made incorruptible, but we shall be; and in this hope the Gospel establishes us.
Commentary on 2 Timothy
But this predestination was first hidden, but is now manifest. And how? As the thoughts of the heart are manifested through works, hence now in the doing of the work, a choice is manifested by the illumination. He is speaking precisely, because to manifest is to bring to light: the hidden things he has brought forth to light (Job 28:11). Thus, therefore, it is made manifest by the illumination of our Savior, Jesus Christ, by the sending of Christ to enlighten us: arise, be enlightened, O Jerusalem, for your light is come (Isa 60:1); to enlighten them that sit in darkness, and in the shadow of death (Luke 1:79).
Then when he says, who has destroyed death, he commends Christ the Enlightener: first, his power in regard to the evils he removed; second, as to the good things he bestowed.
He says, therefore, Christ, inasmuch as he suffered for us, has destroyed death, i.e., satisfied God for our sins: Christ dies once for our sins, the just for the unjust (1 Pet 3:18). And sin was the cause of our bodily death: the wages of sin is death (Rom 6:23); and so by destroying sin, he destroyed death: O death, I will be your death; O hell, I will be your bite (Hos 13:14).
He also conferred perfect goods: first, upon the soul in the present life by the grace of faith: my just man lives by faith (Hab 2:4); which is imperfect in this life, but will be perfected in glory: this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Second, he conferred on the flesh immortality resulting from the soul's glory: for this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:53); I am come that they may have life now by grace, and have it more abundantly in the future by glory (John 10:10). Again: and everyone that lives and believes in me shall not die for ever (John 11:26).
Commentary on 2 Timothy
Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
εἰς ὃ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος ἐθνῶν.
въ не́же поста́вленъ бы́хъ а҆́зъ проповѣ́дникъ и҆ а҆пⷭ҇лъ и҆ ᲂу҆чи́тель ꙗ҆зы́кѡвъ.
"Whereunto I am appointed a preacher and an Apostle, and a teacher of the Gentiles." Why does he so constantly repeat this, and call himself a teacher of the Gentiles? Because he wishes to persuade them that they also ought to draw close to the Gentiles. Be not therefore dismayed at my sufferings. The sinews of death are unstrung. It is not as a malefactor that I suffer, but because I am "a teacher of the Gentiles." At the same time he makes his discourse worthy of credit.
Homily on 2 Timothy 2
Why did the apostle now call himself a teacher of the Gentiles? To impress upon Timothy that he must proclaim the word of the Gospel to the Gentiles, and not lose heart, but imitate him, who was bound for the sake of the evangelical teaching.
Commentary on 2 Timothy
Above, he urged Timothy to preach Christ earnestly; here he sets himself before him as an example: first, he gives the example; second, he urges him to follow it, at hold the form; third, he states why he must follow this example, at you know this.
In regard to the first he does three things: first, he mentions his office; second, he narrates what he has suffered in performing that office, at for which cause I also suffer these things; third, the certainty of his hope, at for I know.
First, therefore, he describes his office from three viewpoints: because he declares that he is appointed a preacher to raise the moral standard: preach the word (2 Tim 4:2); preach the Gospel to every creature (Mark 16:15); second, an apostle, to govern the Church, because the apostles were prelates of the Church: he who wrought in Peter to the apostleship of the circumcision, wrought also in me among the gentiles (Gal 2:8); third, and teacher of the gentiles to teach the holy faith and the knowledge of God: a doctor of the gentiles in faith and truth (1 Tim 2:7); O children of Zion, rejoice and be joyful in the Lord, your God, because he has given you a teacher of justice (Joel 2:23).
But he says, wherein I am appointed; and he lists three things: first, that he did not take it upon himself, but was appointed to it by another: no man takes the honor to himself, but he that is called, as Aaron was (Heb 5:4); second, in the appointment his duties are outlined; third, firmness, because he was appointed according to the order of reason, he has remained firm: I have appointed you that you should go and bear fruit, and that your fruit should remain (John 15:16); the stars remaining in their order and courses fought against Sisara (Judges 5:20).
Commentary on 2 Timothy
For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
δι’ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλ’ οὐκ ἐπαισχύνομαι· οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστι τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν.
Є҆ѧ́же ра́ди вины̀ и҆ сїѧ̑ страждꙋ̀: но не стыждꙋ́сѧ. Вѣ́мъ бо, є҆мꙋ́же вѣ́ровахъ, и҆ и҆звѣсти́хсѧ, ꙗ҆́кѡ си́ленъ є҆́сть преда́нїе моѐ сохрани́ти въ де́нь ѡ҆́нъ.
"For the which cause I also suffer these things, nevertheless I am not ashamed. For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." "I am not ashamed," he says. For are chains, are sufferings, a matter for shame? Be not then ashamed! Thou seest how he illustrates his teaching by his works. "These things," he says, "I suffer": I am cast into prison, I am banished; "For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against That Day." What is "that which is committed"? The faith, the preaching of the Gospel. He, who committed this to him, he says, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure, and I am not ashamed at these things, so long as it is preserved uninjured. Or he calls the Faithful the charge which God committed to him, or which he committed to God. For he says, "Now I commit you to the Lord." (Acts xx. 32.) That is, these things will not be unprofitable to me. And in Timothy is seen the fruit of the charge thus "committed." You see that he is insensible to sufferings, from the hope that he entertains of his disciples.
Homily on 2 Timothy 2
The “deposit” is the pledge of the Spirit given to Paul that he may be preserved.
Commentary on 2 Timothy
Paul says [elsewhere], “I have kept the faith,” but the same apostle also says, “For I know whom I have believed, and I am certain that he is able to keep that which I have deposited with him against that day.” “That which I have deposited with him” means: What I have commended to him, for some [Latin] copies do not have the word depositum but commendatum, which is clearer. Now what do we commend to God’s keeping save those things which we pray he will preserve? Is not our very faith among these? For what did the Lord commend for the apostle Peter, by his prayer for him, when he said to him, “I have prayed for you, Peter, that your faith shall not fail”? This means that God would preserve his faith and that it would not fail by giving way to temptation.
Proceedings of Pelagius 14.35
The “deposit” is the power and grace offered to Paul by the Spirit for serving the Lord.
Interpretation of the Second Letter to Timothy
For this reason I suffer as I do, but I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard what I have entrusted to him until that day.
For this reason I suffer as I do. What then is that reason? Because I am a messenger and an Apostle. As if he were saying: I am not being overcome as a criminal and dragged to prison.
but I am not ashamed. For the greatest glory is to suffer something for Christ. Do you see how Paul prepares the disciple for afflictions? You will show that if someone does not fear to be ashamed, the danger itself will be easier with the help of Christ.
that he is able to guard my deposit. He calls the faith a deposit [παραθήκην], which Christ entrusted [παρέθετο] to him to preach. Either Paul means the believers, whom God entrusted to him to teach, or those whom he entrusted to God. "Behold, I entrust you to the Lord." (Acts 20:32) Among those entrusted is also Timothy. Therefore, Paul says: "for I know whom I have believed, and I am convinced that he is able to guard what I have entrusted to him until that day."
Commentary on 2 Timothy
I suffer for preaching to the Gentiles. I suffer not as an evildoer. At the same time he makes his speech more credible: if, he says, I did not believe that death has been destroyed, I would not suffer so.
Do you see how he himself shows by his deeds that which he urges upon Timothy, that is, not to be ashamed of sufferings.
What boldness! What unwavering confidence! I know, he says, and am firmly convinced. By "deposit" the apostle means either the faith and the preaching: Christ Himself, who entrusted this to me, will preserve it, and I endure all things so that this treasure of mine may not be plundered; or by "deposit" he means the believers, whom Christ entrusted to him, or whom he himself committed to the Lord, as he says in another place: "I commend you, brethren, to God" (Acts 20:32). As if the apostle were saying: I am not ashamed, hoping that I will bring many to God, whom He will also preserve, so as to glorify them for my sake. Or by "deposit" he means the reward: everyone who does something good deposits it with God for safekeeping, so as to be crowned for it in due time.
Commentary on 2 Timothy
Then when he says, for which cause I also suffer these things, he shows what he is suffering as a result of being faithful to his office, saying, I suffer these adversities, namely, chains and ennui, and this for the faith of Christ: I labor even unto bands (2 Tim 2:9). And he says, for which cause, because suffering of itself is not praiseworthy, but only when it is for a just cause: blessed are they that suffer persecution for justice's sake: for theirs is the kingdom of heaven (Matt 5:10). That is why I am not ashamed, because it is no shame to suffer for justice's sake: let none of you suffer as a murderer or a thief . . . but if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet 4:15); and they went from the presence of the counsel, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41).
Then when he says, for I know whom I have believed, he affirms the certainty of his hope, which enables him not to be ashamed: and this is the fulfillment of God's promise; hence he says, whom I have believed.
And note that in one way to believe is an act of faith. His meaning, therefore, is this: I know that the one who promised is faithful and capable of bestowing eternal life, which he promised to every man that remains faithful.
But this seems to indicate that knowledge and faith are the same, and that the thing known and the thing believed are the same, whereas it is the nature of the known to be seen, and that of the believed to be unseen.
I answer that there are two things in faith, namely, that which is believed, and he who is believed. There cannot be knowledge of that which is believed, because that would destroy the nature of the thing believed; but there is knowledge of the one believed, because there is the clearest evidence that God is faithful. And so he says, I know whom I have believed: believe not every spirit, but try the spirits, if they be of God (1 John 4:1); the innocent believes every word (Prov 14:15).
In another way, believing refers to the faith placed in a person, to whom one entrusts something; and this is the truer meaning. As if to say: I have entrusted myself, my labors and sufferings to God; and I know that he is able to keep that which I have committed unto him, against that day.
Note that the thing which is committed, namely, the deposit, can be described in two ways: in one way, as referring to what I have deposited; this is the way a man deposits or commits his salvation to God, when he dedicates himself entirely to God: casting all your care upon him, for he hath care of you (1 Pet 5:7); cast your care upon the Lord, and he shall sustain you (Ps 54:23). In another way, he deposits his works when he receives his reward not immediately, but later; this is the way persons who act well commit the reward to God against that day, when he will judge the hidden things of men, to whom God will render the wages of their labors (Wis 10:17): say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).
Or, that which I have committed, i.e., the office entrusted to me, namely, to work for the Gospel: this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15). And God is able to keep his apostle until death.
Commentary on 2 Timothy
Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ’ ἐμοῦ ἤκουσας, ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·
Ѡ҆́бразъ и҆мѣ́й здра́выхъ слове́съ, и҆́хже ѿ менє̀ слы́шалъ є҆сѝ, въ вѣ́рѣ и҆ любвѝ, ꙗ҆́же ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ.
Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, "whether by word or our Epistle" (2 Thess. ii. 15.), and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, "Hold fast the form of sound words, which thou hast heard of me." After the manner of artists, I have impressed on thee the image of virtue, fixing in thy soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether thou art meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within thyself.
Homily on 2 Timothy 3
13–14Hold to the pattern of sound teaching that you have heard from me, in faith and love that are in Christ Jesus. Guard the good deposit through the Holy Spirit who dwells in us.
Hold to the pattern of sound teaching. Like an image, likeness, imitation. "of sound teaching," those concerning faith and life. As I suppose concerning others, they are not sound.
that you have heard from me. He did not assign to the disciple only epistles to be made, but also gave instructions orally in his presence. For thus he acted in all things as well. Therefore, let no one think that anything is lacking in the epistles, because they do not discuss everything.
in faith and love. For the words and teachings came into being in faith and love given to him through Christ.
Guard the good deposit. Paul calls the faith and the care of the Church entrusted to him a deposit. Then he shows that human strength is not enough to guard so much. For there are many obstacles. Therefore, he indicates the way of guarding. "Guard," he says, "through the Holy Spirit." As if he said: Strive to have the Spirit abiding in you, and do not cast it away through bad conduct, and you will guard the deposit. "For unless the Lord builds the house, those who build it labor in vain; unless the Lord watches over the city, the guards stand watch in vain." (Psalm 127:1)
Disadvantages of the transmission of divine dogmas.
Commentary on 2 Timothy
As a painter, I have written and drawn for you an icon and prototype, so that, looking at it, you too would paint from it the same outline of my words. Keep this prototype within yourself, and when it is necessary to paint something, take from it and paint: for everything is combined in it.
Not only through epistles, but also orally. Therefore let us not think that we have insufficient epistles, as not all-encompassing, since the apostle conveyed much without writing.
That is, my words contain teaching both about faith and love, that is, both about dogmas and the proper life: whether you need to dogmatize about what is fitting, or to speak, or to act, from there you should borrow everything.
Commentary on 2 Timothy
Then when he says, hold the form, he exhorts him to follow his example. And there are two versions: one says, hold and the other, holding. If we accept holding, then first, he states why it is fitting for Timothy to imitate the Apostle's example; second, he urges him to imitate him, at keep the good thing committed to your trust.
But the Apostle was worthy to be imitated in regard to two things, namely, his erudition and knowledge; hence he says, of sound words: and his power; hence he says, in faith and in the love.
He says, therefore: you cannot excuse yourself, if you are not prepared to suffer even unto chains, even as I suffer; because you hold the form of sound words, namely, which do not contain the weakness of being false: speak you the things that become sound doctrine (Titus 2:1). And it is called sound doctrine and not weak, because it makes us sound. Then he adds, which you have heard of me. As if to say: you have not been deceived, because I delivered unto you what I heard from Christ: I have received of the Lord that which also I have delivered unto you (1 Cor 11:23); he that hears you, hears me (Luke 10:16). And this in faith and in love, because if a person knew all the sound words and refused to believe, he would not be strong in faith, nor would he love, because he would easily slip from true doctrine either because of adversity or prosperity: without faith it is impossible to please God (Heb 11:6); he that loves not, abides in death (1 John 3:14). And this in Christ Jesus, because the true faith is concerned with the things Christ taught, and true love is found in Christ, who gave the Holy Spirit through whom we love God.
Commentary on 2 Timothy
That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος Ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.
До́брое завѣща́нїе соблюдѝ дх҃омъ ст҃ы́мъ живꙋ́щимъ въ на́съ.
But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: "O Timothy, guard that which is entrusted to thee; " and again: "That good thing which was committed unto thee keep." What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase.
The Prescription Against Heretics
If we offer glory to God in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion. According to this usage, then, we say we are in the Spirit, but it is not objectionable for someone to testify, “the Spirit of God is in me, and I offer glory because his grace has given me the wisdom to do so.” The words of Paul are appropriate: “I think that I have the Spirit of God,” and “guard the truth that has been entrusted to you by the Holy Spirit who dwells within us.”
On the Holy Spirit 26.63
"That good thing which was committed unto thee keep,"-how?-"by the Holy Ghost which dwelleth in us." For it is not in the power of a human soul, when instructed with things so great, to be sufficient for the keeping of them. And why? Because there are many robbers, and thick darkness, and the devil still at hand to plot against us; and we know not what is the hour, what the occasion for him to set upon us. How then, he means, shall we be sufficient for the keeping of them? "By the Holy Ghost"; that is if we have the Spirit with us, if we do not expel grace, He will stand by us. For, "Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain." (Ps. cxxvii. 1.) This is our wall, this our castle, this our refuge. If therefore It dwelleth in us, and is Itself our guard, what need of the commandment? That we may hold It fast, may keep It, and not banish It by our evil deeds.
Homily on 2 Timothy 3
Before all things, keep that truth which is committed to your trust, the holy Word of faith by which you have been taught and instructed. And let no weeds of heresy grow up among you, but preserve the heavenly seed pure and sincere, that it may yield a great harvest to the master, when he comes to demand account of our lives. He shall reward us according to our deeds, when the righteous shall shine forth as the sun, but darkness and everlasting shame shall cover the sinners.
Barlaam and Ioasaph 36.335
Keep what I have commanded you regarding faith and life, or the gift which you received, as he also said above. But how will you keep it? Not by human strength, but by the Holy Spirit, Who dwells in us through baptism. If we preserve Him and do not drive Him away by evil deeds, He too will preserve for us all that we have from God. Therefore, strive to preserve the Spirit, and He will preserve for you what has been entrusted. "Unless the Lord guards the city, the watchman stays awake in vain" (Ps. 126:1).
Commentary on 2 Timothy
Therefore, having these things, keep the good thing committed to your trust, namely, which I have entrusted to you, namely, the office of preaching, and never depart from the truth or give up the office of preaching at any time because of fear: with all watchfulness keep your heart (Prov 4:23); O Timothy, keep that which is committed to your trust (1 Tim 6:20). And keep this with the help of the Holy Spirit who dwells in us: know you not that you are the temple of God, and the Spirit of God dwells in you? (1 Cor 3:16).
According to another version he urges him to maintain sound doctrine and to persevere in it.
Commentary on 2 Timothy
This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
Οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστι Φύγελλος καὶ ῾Ερμογένης.
Вѣ́си ли сїѐ, ꙗ҆́кѡ ѿврати́шасѧ ѿ менє̀ всѝ, и҆̀же ѿ а҆сі́и, ѿ ни́хже є҆́сть фѷге́ллъ и҆ є҆рмоге́нъ.
It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.
The Prescription Against Heretics
He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, and has also failed in cleaving to the rule of faith as much as the apostle's own Hermogenes. However, never mind the man, when it is his doctrine which I question.
Against Hermogenes
What archangel's voice, (I wonder), what trump of God is now heard, except it be, forsooth, in the entertainments of the heretics? For, allowing that the word of the gospel may be called "the trump of God," since it was still calling men, yet they must at that time either be dead as to the body, that they may be able to rise again; and then how are they alive? Or else caught up into the clouds; and how then are they here? "Most miserable," no doubt, as the apostle declared them, are they "who in this life only" shall be found to have hope: they will have to be excluded while they are with premature haste seizing that which is promised after this life; erring concerning the truth, no less than Phygellus and Hermogenes. Hence it is that the Holy Ghost, in His greatness, foreseeing clearly all such interpretations as these, suggests (to the apostle), in this very epistle of his to the Thessalonians, as follows: "But of the times and the seasons, brethren, there is no necessity for my writing unto you.
On the Resurrection of the Flesh
For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any fight of his own.
On Flight in Persecution
Then he describes his trials and temptations, not to depress his disciple, but to elevate him, that if he should ever fall into the same, he may not think it strange, when he looks back and remembers what things happened to his Teacher. What then says he? Since it was probable that Timothy might be apprehended, and be deserted, and be relieved by no friendly attention, or influence, or assistance, but be abandoned even by his friends and the faithful themselves, hear what he says, "This thou knowest, that all they which are in Asia be turned away from me." It seems that there were then in Rome many persons from the regions of Asia. "But no one stood by me," he says, no one acknowledged me, all were alienated. And observe the philosophy of his soul. He only mentions their conduct, he does not curse them, but he praises him that showed kindness to him, and invokes a thousand blessings upon him, without any curse on them. "Of whom is Phygellus and Hermogenes."
Homily on 2 Timothy 3
Paul was then at Rome. Many had wandered away, some for money, others for other reasons. Some of the Asian converts abandoned Paul there on account of the fear of Nero. Paul is afraid that they might be a problem to Timothy, and he wants him to be aware of them.
Interpretation of the Second Letter to Timothy
You know this, that all who are in Asia have turned away from me, among whom are Phygellus and Hermogenes.
Paul is tested not to be overcome, but to teach endurance in similar trials. For when he was arrested by Nero, his friends in Asia abandoned him. There were many in Rome from Asia who followed Paul or were otherwise faithful. But all of them distanced themselves after his arrest by Nero.
that all who are in Asia. That is, those from Asia.
Commentary on 2 Timothy
The Apostle points to the temptations, not in order to strike the disciple, but to more fully persuade him — so that, in the event that he himself should undergo similar temptations, he would not think that he was experiencing anything extraordinary, but would bear them calmly. After the Apostle was taken into custody by Nero, all the Asians abandoned him, that is, the people from the Asian provinces who were living in Rome.
Commentary on 2 Timothy
Then when he says, you know this, he shows why it was necessary to give this admonition, both because some are slackening and some are progressing. For when a person sees some of his associates making progress and others slowing down, he strives to imitate the good ones: first, therefore, he reminds him that some are slowing up; second, that some are making progress, at the Lord gives mercy.
Therefore, he tells him what to avoid to keep out of danger: he that thinks himself to stand, let him take heed, lest he fall (1 Cor 10:12). Therefore, he says, all they who are in Asia are turned away from me; on which a Gloss says: they were full of deceit; for they pretended to sympathize with the Apostle, but only to obtain information with which to slander him. Therefore, they who are turned from me are now in Asia: among them were Phigellus and Hermogenes, who were converted by James.
Commentary on 2 Timothy
The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
δῴη ἔλεος ὁ Κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξε καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη,
Да да́стъ (же) млⷭ҇ть гдⷭ҇ь ѻ҆нисі́форовꙋ до́мꙋ, ꙗ҆́кѡ мно́гажды мѧ̀ ᲂу҆поко́и и҆ вери́гъ мои́хъ не постыдѣ́сѧ,
May the Father of our Lord Jesus Christ refresh you also, as also Onesiphorus refreshed me, and "hath not been ashamed of my chain."
Epistle of Ignatius to the Ephesians
16–18"The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But, when he was in Rome, he sought me out diligently and found me." Observe how he everywhere speaks of the shame, and not of the danger, lest Timothy should be alarmed. And yet it was a thing that was full of peril. For he gave offense to Nero by making friends with one of his prisoners. But when he was in Rome, he says, he not only did not shun intercourse with me, but "sought me out very diligently, and found me." "The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well." Such ought the faithful to be. Neither fear, nor threats, nor disgrace, should deter them from assisting one another, standing by them and succoring them as in war. For they do not so much benefit those who are in danger, as themselves, by the service they render to them, making themselves partakers of the crowns due to them. For example, is any one of those who are devoted to God visited with affliction and distress, and maintaining the conflict with great fortitude; whilst thou art not yet brought to this conflict? It is in thy power if thou wilt, without entering into the course, to be a sharer of the crowns reserved for him, by standing by him, preparing his mind, and animating and exciting him. Hence it is that Paul elsewhere says, "Ye have done well that ye did communicate with my affliction. For even in Thessalonica ye sent once and again unto my necessity." (Phil. iv. 14, Phil. iv. 16.) And how could they that were far off share in the affliction of him that was not with them? How? He says, "ye sent once and again unto my necessities." Again he says, speaking of Epaphroditus, "Because he was nigh unto death, not regarding his life, that he might supply your lack of service toward me." (Phil. ii. 30.) For as in the service of kings, not only those who fight the battle, but those who guard the baggage, share in the honor; and not merely so, but frequently even have an equal portion of the spoils, though they have not imbrued their hands in blood, nor stood in array, nor even seen the ranks of the enemy; so it is in these conflicts. For he who relieves the combatant, when wasted with hunger, who stands by him, encouraging him by words, and rendering him every service, he is not inferior to the combatant. "The Lord grant unto him that he may find mercy of the Lord in that day." He had compassion on me, he says, he shall therefore have the like return in that terrible Day, when we shall have need of much mercy. "The Lord grant him to find mercy from the Lord." Are there two Lords then? By no means. But "to us there is one Lord Christ Jesus, and one God." (1 Cor. viii. 6.) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, "The Lord said unto my Lord" (Ps. cx. 1.); and again, "I said unto the Lord, Thou art my Lord" (Ps. xvi. 2.); and, "The Lord rained fire from the Lord." (Gen. xix. 24.) This indicates that the Persons are of the same substance, not that there is a distinction of nature. For we are not to understand that there are two substances differing from each other, but two Persons, each being of the same substance.
Homily on 2 Timothy 3
May the Lord grant mercy to the household of Onesiphorus; for he often restored me, and was not ashamed of my chains.
May the Lord grant mercy. Notice Paul's eagerness. He did not curse those who abandoned him, but only recounted what they did against him; but he prays much for the one who helped him, and not only for him alone, but also for his household. Therefore, they were virtuous, and so Onesiphorus educated them.
of the household of Onesiphorus. O blessed Onesiphorus! who was deemed worthy to restore Paul, may a part of you be with us also.
for he often restored me. Just like an athlete seized by the hardship of the struggle. And he was not ashamed of my chains. Leaving aside the dangers, he put forward the shame, persuading the student to be courageous. As if shame alone arises from the matter, and not danger approaching; although indeed danger was also present. For Nero raged against Paul as if one of his own household had instructed him.
Commentary on 2 Timothy
Look at the love of wisdom of the apostle. He did not reproach those who abandoned him, but simply pointed out what had happened. For the one who cared for him, he prays, and not only for him, but also for his entire household: so virtuous were they, so had Onesiphorus raised them.
Like some combatant exhausted from the heat, he granted me refreshment not once, but many times. So must we also act, always and in everything helping those who are engaged in some good work: in this way we shall be partakers with them in the rewards. Do not speak to me of Paul. Paul, even if he had no helper at all, would have remained unshakable. But perhaps someone else will not endure if he does not have a defender. Therefore, if someone is found who helps him and cares for him, it is obvious that he shares in the victory; and if in the victory, then in the crowns. In wars of old, those who guarded the weapons shared the spoils equally with the soldiers.
Everywhere he speaks of shame, and not of danger, encouraging Timothy that there is supposedly no danger, but only shame alone. However, in reality there was also danger. Nero was angered against Paul because he had converted someone from his household.
Commentary on 2 Timothy
Then when he says, the Lord gives mercy to the house of Onesiphorus, he shows the progress others are making, and especially a certain Onesiphorus, stressing in particular the good works he performed for the Apostle in Rome and then in Asia. In regard to the first he calls three things to mind: first, he wishes him God's mercy; second, he shows the merits of mercy; third, the time of mercy.
He wishes the first when he says, the Lord gives mercy, because the present life is one of misery: man born of woman and living for a short time, is filled with many miseries (Job 14:1). He says, to the house of Onesiphorus, i.e., not only to the person, but to the family, because the goodness of one draws down grace upon the whole family: if that house be worthy, your peace shall come upon it (Matt 10:13).
The merit of mercy is the mercy he showed the Apostle; hence he says, because he has often refreshed me, namely, by affording him rest: blessed are the merciful, for they shall obtain mercy (Matt 5:7); shall not the dew assuage the heat? (Sir 18:16); the bowels of the saints have been refreshed by you, brother (Phlm 1:7). And of my chains: I labor even unto bands as an evildoer (2 Tim 2:9). He has not been ashamed.
Commentary on 2 Timothy
16–18Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to Him?
On the traditional Protestant view, all the dead are damned or saved. If they are damned, prayer for them is useless. If they are saved, it is equally useless. God has already done all for them. What more should we ask?
But don't we believe that God has already done and is already doing all that He can for the living? What more should we ask? Yet we are told to ask.
"Yes," it will be answered, "but the living are still on the road. Further trials, developments, possibilities of error, await them. But the saved have been made perfect. They have finished the course. To pray for them presupposes that progress and difficulty are still possible. In fact, you are bringing in something like Purgatory."
Well, I suppose I am. Though even in Heaven some perpetual increase of beatitude, reached by a continually more ecstatic self-surrender, without the possibility of failure but not perhaps without its own ardours and exertions--for delight also has its severities and steep ascents, as lovers know--might be supposed. But I won't press, or guess, that side for the moment. I believe in Purgatory.
Mind you, the Reformers had good reasons for throwing doubt on "the Romish doctrine concerning Purgatory" as that Romish doctrine had then become. I don't mean merely the commercial scandal. If you turn from Dante's Purgatorio to the Sixteenth Century you will be appalled by the degradation. In Thomas More's Supplication of Souls Purgatory is simply temporary Hell. In it the souls are tormented by devils, whose presence is "more horrible and grievous to us than is the pain itself." Worse still, Fisher, in his Sermon on Psalm VI, says the tortures are so intense that the spirit who suffers them cannot, for pain, "remember God as he ought to do." In fact, the very etymology of the word purgatory has dropped out of sight. Its pains do not bring us nearer to God, but make us forget Him. It is a place not of purification but purely of retributive punishment.
The right view returns magnificently in Newman's Dream. There, if I remember it rightly, the saved soul, at the very foot of the throne, begs to be taken away and cleansed. It cannot bear for a moment longer "With its darkness to affront that light." Religion has reclaimed Purgatory.
Our souls demand Purgatory, don't they? Would it not break the heart if God said to us, "It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy."? Should we not reply, "With submission, sir, and if there is no objection, I'd rather be cleaned first." "It may hurt, you know"--"Even so, sir."
I assume that the process of purification will normally involve suffering. Partly from tradition; partly because most real good that has been done me in this life has involved it. But I don't think suffering is the purpose of the purgation. I can well believe that people neither much worse nor much better than I will suffer less than I or more. "No nonsense about merit." The treatment given will be the one required, whether it hurts little or much.
My favourite image on this matter comes from the dentist's chair. I hope that when the tooth of life is drawn and I am "coming round", a voice will say, "Rinse your mouth out with this." This will be Purgatory. The rinsing may take longer than I can now imagine. The taste of this may be more fiery and astringent than my present sensibility could endure. But More and Fisher shall not persuade me that it will be disgusting and unhallowed.
Your own peculiar difficulty--that the dead are not in time--is another matter.
How do you know they are not? I certainly believe that to be God is to enjoy an infinite present, where nothing has yet passed away and nothing is still to come. Does it follow that we can say the same of saints and angels? Or at any rate exactly the same? The dead might experience a time which was not quite so linear as ours--it might, so to speak, have thickness as well as length. Already in this life we get some thickness whenever we learn to attend to more than one thing at once. One can suppose this increased to any extent, so that though, for them as for us, the present is always becoming the past, yet each present contains unimaginably more than ours.
I feel--can you work it out for me and tell me if it is more than a feeling--that to make the life of the blessed dead strictly timeless is inconsistent with the resurrection of the body.
Again, as you and I have agreed, whether we pray on behalf of the living or the dead, the causes which will prevent or exclude the events we pray for are in fact already at work. Indeed they are part of a series which, I suppose, goes back as far as the creation of the universe. The causes which made George's illness a trivial one were already operating while we prayed about it; if it had been what we feared, the causes of that would have been operative. That is why, as I hold, our prayers are granted, or not, in eternity. The task of dovetailing the spiritual and physical histories of the world into each other is accomplished in the total act of creation itself. Our prayers, and other free acts, are known to us only as we come to the moment of doing them. But they are eternally in the score of the great symphony. Not "pre-determined"; the syllable pre lets in the notion of eternity as simply an older time. For though we cannot experience our life as an endless present, we are eternal in God's eyes; that is, in our deepest reality. When I say we are "in time" I don't mean that we are, impossibly, outside the endless present in which He beholds us as He beholds all else. I mean, our creaturely limitation is that our fundamentally timeless reality can be experienced by us only in the mode of succession.
In fact we began by putting the question wrongly. The question is not whether the dead are part of timeless reality. They are; so is a flash of lightning. The question is whether they share the divine perception of timelessness.
Letters to Malcolm: Chiefly on Prayer, Letter 20
But, when he was in Rome, he sought me out very diligently, and found me.
ἀλλὰ γενόμενος ἐν Ρώμῃ σπουδαιότερον ἐζήτησέ με καὶ εὗρε·
но прише́дъ въ ри́мъ, то́щнѣе взыска́ мѧ и҆ ѡ҆брѣ́те:
But when he was in Rome, he diligently sought me out and found me.
he diligently sought me out. Not only, Paul says, did he not avoid my presence, although there was danger and he encountered me after being imprisoned, but he also sought me more earnestly than he owed until he found me. And those who share in the sufferings with the saints will also share in the crowns, as Paul himself says. "Well done, having shared my suffering." (Philip. 4:14)
Commentary on 2 Timothy
Not only did he not avoid my misfortune, but he even sought me out and found me: such is courage! such is faith.
Commentary on 2 Timothy
But when he was come to Rome, he carefully sought me, as a friend does: if you would get a friend, try him before you take him (Sir 6:7); he that is a friend loves at all times (Prov 17:17).
Commentary on 2 Timothy
The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ· καὶ ὅσα ἐν Ἐφέσῳ διηκόνησε, βέλτιον σὺ γινώσκεις.
да да́стъ є҆мꙋ̀ гдⷭ҇ь ѡ҆брѣстѝ млⷭ҇ть ѿ гдⷭ҇а въ де́нь ѡ҆́нъ: и҆ є҆ли́кѡ во є҆фе́сѣ послꙋжи́ ми, до́брѣе ты̀ вѣ́си.
Ye have done well in receiving Philo, and Gaius, and Agathopus, who, being the servants of Christ, have followed me for the sake of God, and who greatly bless the Lord in your behalf, because ye have in every way refreshed them. None of those things which ye have done to them shall be passed by without being reckoned unto you. "The Lord grant" to you "that ye may find mercy of the Lord in that day!" May my spirit be for you, and my bonds, which ye have not despised or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect hope, be ashamed of you.
Epistle of Ignatius to the Smyrnaeans
Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may "God grant that they find mercy of the Lord in that day," on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also "the Church which is in her house." May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the Church of God! Farewell in the Lord, and pray thou that I may be perfected.
Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
" Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.
On the Resurrection of the Flesh
(may the Lord grant him to find mercy from the Lord on that day); and you yourself know how many things he ministered to me at Ephesus better than I do.
may the Lord grant him to find mercy from the Lord. Those who hold the opinions of Marcion leap over [ἐπιπηδῶσι]3 the Scripture, as if there were two Lords, but it says the Lord elsewhere. "But for us there is one Lord Jesus Christ, through whom all things." (1 Cor. 8:6) What then shall we say? This construction is common in the divine Scripture. Just as it is said, Abraham said, "Abraham shall not enter," as if he said, "May the Lord grant him to find mercy with him." And if both the Father and the Son are indicated here, accept it, it is not even inappropriate. For both the Father and the Son are Lord, and the Spirit is Lord, but the one Lord is revealed in the three persons. "The Lord said to my Lord." (Ps. 110:1) That is, it is clarified to say thus the holy substances, as there: "The Lord rained fire and brimstone from the Lord." (Gen. 19:24)
to find mercy. But if Onesiphorus needs mercy in order to be saved, how much more do we?
he ministered to me at Ephesus. He always served, in Ephesus, in Rome. For the earnest man must always be an example in works.
Commentary on 2 Timothy
Onesiphorus, says the apostle, showed me mercy; therefore may he receive recompense on that fearful day; then much mercy is needed by all, even by the saints. If Onesiphorus, who exposed himself to obvious dangers for Christ, will be saved by mercy, how much more so we. The followers of the Marcionite heresy appeal to this passage, saying: so then, there are two Lords? By no means. There is one Lord, as the apostle Paul himself says elsewhere (Eph. 4:5). This expression is commonly used in Holy Scripture, as for example: "and the Lord rained fire from the Lord" (Gen. 19:24), that is, through Himself. So also in this passage. If we accept that here both the Father and the Son are indicated, there is nothing strange in this. As the Father is Lord, so also the Son is Lord, and the Holy Spirit is Lord: but there is one Lord, manifested in three persons. Notice, the apostle did not say: may the Lord give him something else, but rather — mercy.
He was accustomed, he says, to good deeds: he did not do me good only once, but both in Ephesus and in Rome. Such is what a Christian ought to be, always doing good, throughout his entire life.
Commentary on 2 Timothy
He wishes him mercy in the age to come, when he says, in that day in which the Lord will judge us all, when mercy will be needed, not only in Rome, but at Ephesus. For this he is deserving of God's mercy.
Commentary on 2 Timothy
PAUL, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,
Παῦλος, ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ κατ’ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ,
[Заⷱ҇ 290] Па́ѵелъ, а҆пⷭ҇лъ і҆и҃съ хрⷭ҇то́въ во́лею бж҃їею, по ѡ҆бѣтова́нїю жи́зни, ꙗ҆́же ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ,