2 Timothy 2

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

On Prayer

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

Fragments - Dogmatic and Historical

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

Homily on 2 Timothy 4

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

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

The Stromata Book 1

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

On Prescription Against Heretics 25

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

The Prescription Against Heretics

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

The Prescription Against Heretics

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

Treatise on Christ and Antichrist 1

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

On the Holy Spirit 13.29

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

Homily on 2 Timothy 4

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

Pelagius’s Commentary on the Second Letter to Timothy

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

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

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

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

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

The second requirement is that one have distributed his goods.

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

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

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

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

Commentary on 2 Timothy

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

On Exhortation to Chastity 12

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

The Prescription Against Heretics

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

On Exhortation to Chastity

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

Commentary on John 6.32

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

Homily on 2 Timothy 4

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

Pay attention to the bishop so that God will pay attention to you. I give my life as a sacrifice (poor as it is) for those who are obedient to the bishop, the presbyters and the deacons. Along with them may I get my share of God’s reward! Share your hard training together—wrestle together, run together, suffer together, retire together, get up together, as God’s stewards, assessors and assistants. Give satisfaction to him in whose ranks you serve and from whom you get your pay. Let none of you be a deserter. Let your baptism be your arms; your faith, your helmet; your love, your spear; your endurance, your armor.

Epistle of Ignatius to Polycarp

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

Homilies on Leviticus 11.1

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

Epistle LXV

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

An Introduction to the Ascetical Life

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

Commentary on the Second Letter to Timothy

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

Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch

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

On Lazarus and the Rich Man 1

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

Homily on 2 Timothy 4

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

Letters 52.16

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

On the Work of Monks 26.35

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

Letters 4

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

Sermons 26.4

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Against Celsus 8.56

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

On Renunciation of the World

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

Constitutions of the Holy Apostles Book 2

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

On Perfection

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

Letter 43

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

On Virginity 7.1-2

In a word, it is absolutely necessary for one who hopes to please God and to be acceptable and pure, not to pursue a relaxed and slippery and dissolute life, but a laborious life, groaning with much toil and sweat. For no one is crowned, Paul says, "unless he competes according to the rules."

On Lazarus and the Rich Man 3

"And if a man also strive for masteries, yet is he not crowned except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned.

Homily on 2 Timothy 4

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

Homilies 43.1

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

Institutes 5.12

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

Homily on 2 Timothy 4

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

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

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

Two Epistles on Virginity

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

Homily on 2 Timothy 4

7–8

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

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

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

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

On the Flesh of Christ

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

Homily on 2 Timothy 4

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

Commentary on 2 Timothy

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

Sermons 234.3

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

Interpretation of the Second Letter to Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

On Isaac and the Soul

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

Homilies Concerning the Statues 16.5

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

Homilies on First Corinthians 13.4

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

Homily on Acts 52

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

Homily on 2 Timothy 4

9–10

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

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

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

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

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Homily on 2 Timothy 4

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

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Homilies on Luke 17.3

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

Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

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

Select Demonstrations 6.1

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

Concerning BAPTISM.1.15

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

On the Holy Spirit 3.20.157

So also you are yourself made king and priest and prophet in the washing of baptism. You are a king by having dashed to earth all the deeds of wickedness and slain your sins. You are a priest in that you offer yourself to God, having sacrificed your body and being yourself slain also, "for if we died with him," says he, "we shall also live with him." You are a prophet, knowing what shall be, being inspired of God and sealed.

Homilies on Second Corinthians 3

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

Homily on 2 Timothy 5

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

Instruction on Faith 7

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

Sermons 206.1

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

Epistle to the Philippians 5

But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

On Idolatry

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

Homilies on John 87.3

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

Homily on 2 Timothy 5

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

Sermons 90.2

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

Discourses Against the Arians 2.10

Therefore, "He can do nothing of himself" means nothing else than that he can do nothing in opposition to his Father, nothing different, nothing foreign. This is an attribute especially belonging to one who is giving proof of his equality with the Father and of complete agreement as well. But why does he not say, "He does nothing in opposition" instead of "He cannot"? It was in order that he might show from this once more that his equality is undeviating and complete. This statement does not imply any weakness in him but testifies to his great power. Besides, Paul says elsewhere of the Father, "That by two unchangeable things, in which it is impossible for God to deceive"; and again, "If we disown him, he remains faithful, for he cannot disown himself." Now this word "cannot" is not, of course, indicative of weakness but of strength; indeed, ineffable strength.

Homilies on John 38.3

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

Homily on 2 Timothy 5

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

Sermons 214.4

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

A Sermon to Catechumens on the Creed 1.2

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

The Stromata Book 1

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

The Prescription Against Heretics

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

Homily on 2 Timothy 5

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

Pelagius’s Commentary on the Second Letter to Timothy

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

On Christian Doctrine 4.28.61

14–15

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

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

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

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

present yourself approved. As an example, blameless.

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

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

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

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

Commentary on 2 Timothy

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

Against Celsus 5.1

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

Constitutions of the Holy Apostles

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

Commentary on the Second Letter to Timothy

Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Two Epistles on Virginity

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

Homily on 2 Timothy 5

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

Pelagius’s Commentary on the Second Letter to Timothy

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

Commentary on 2 Timothy

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

Interpretation of the Second Letter to Timothy

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Pseudo-Cyprian Exhortation to Repentance

16–17

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

Homily on 2 Timothy 5

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons—none, indeed, except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infirmity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity—the entire Church in that particular locality entreating the boon with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints—that they do not even believe this can possibly be done, and hold that the resurrection from the dead is simply an acquaintance with that truth which they proclaim.

Against Heresies Book 2

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

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

The Prescription Against Heretics

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

Epistle LXXII

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

Treatise I. On the Unity of the Church 10

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

Epistles on the Arian Heresy 2.5

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

To the Bishops of Egypt 1.5

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

Homilies 11.6

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

Pelagius’s Commentary on the Second Letter to Timothy

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

Sermons 16.3

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

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

Commentary on 2 Timothy

17–18

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

Prescriptions Against Heretics 33

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

Discourses Against the Arians 1.54

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

Commentary on the Second Letter to Timothy

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

Homily on 2 Timothy 5

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

Pelagius’s Commentary on the Second Letter to Timothy

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

Commentary on 2 Timothy

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

Tractates on John 19.14

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

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

Tractates on John 19

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

Interpretation of the Second Letter to Timothy

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

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Prescriptions Against Heretics 3

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

The Prescription Against Heretics

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

To His Wife Book 1

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

Homilies on Genesis 4.6

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

Commentary on John 19.22, 25

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

Festal Letters 9

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

Constitutions of the Holy Apostles Book 2

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

Epistle 63

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

Interrogation of Job and David

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

Homily on 2 Timothy 5

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

Admonition and Grace 7.16

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

Sermons 15.5

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

Sermons 19.6

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

On Baptism, Against the Donatists 4.13.21

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

On the Forgiveness of Sins 2.7

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

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

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

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

Commentary on 2 Timothy

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

Homilies on the Gospels 1.17

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

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

Commentary on 2 Timothy

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

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

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

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

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

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

Commentary on 2 Timothy

God who from the beginning felt it just to arrange his creation according to merit gathered the diversities of minds into the harmony of a single world, so as to furnish, as it were, out of these diverse vessels or souls or minds one house. In this house there must be “not only vessels of gold and silver, but also of wood and of earth, and some unto honor and some unto dishonor.”

On First Principles 2.9.6

For although there seem to be tares in the Church, yet neither our faith nor our charity ought to be hindered, so that because we see that there are tares in the Church we ourselves should withdraw from the Church: we ought only to labour that we may be wheat, that when the wheat shall begin to be gathered into the Lord's barns, we may receive fruit for our labour and work. The apostle in his epistle says, "In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour." Let us strive, dearest brethren, and labour as much as we possibly can, that we may be vessels of gold or silver. But to the Lord alone it is granted to break the vessels of earth, to whom also is given the rod of iron. The servant cannot be greater than his lord, nor may any one claim to himself what the Father has given to the Son alone, so as to think that he can take the fan for winnowing and purging the threshing-floor, or can separate by human judgment all the tares from the wheat. That is a proud obstinacy and a sacrilegious presumption which a depraved madness assumes to itself. And while some are always assuming to themselves more dominion than meek justice demands, they perish from the Church; and while they insolently extol themselves, blinded by their own swelling, they lose the light of truth. For which reason we also, keeping moderation, and considering the Lord's balances, and thinking of the love and mercy of God the Father, have long and carefully pondered with ourselves, and have weighed what was to be done with due moderation.

Epistle L.3

Then, moreover, what a swelling of arrogance it is, what oblivion of humility and gentleness, what a boasting of his own arrogance, that any one should either dare, or think that he is able, to do what the Lord did not even grant to the apostles; that he should think that he can discern the tares from the wheat, or, as if it were granted to him to bear the fan and to purge the threshing-floor, should endeavour to separate the chaff from the wheat; and since the apostle says, "But in a great house there are not only vessels of gold and of silver, but also of wood and of earth," should think to choose the vessels of gold and of silver, to despise, to cast away, and to condemn the vessels of wood and of clay; while the vessels of wood are not burnt up except in the day of the Lord by the flame of the divine burning, and the vessels of clay are only broken by Him to whom is given the rod of iron.

Epistle LI

Every one of us, indeed, who is instructed in the holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of pursuits.

Homily on the Words: “give Heed to Thyself.”

Paul indicates that the church has diverse members, who are at differing levels of maturity. The heretic Novatian believes that this passage applies to the world, since he defends the general truth and holiness of his church. But this is wrong.

Commentary on the Second Letter to Timothy

20–21

Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says, "In a great house there are not only vessels of gold and silver, but also of wood and earth." Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that "pure virgin, without spot, or wrinkle, or any such thing." (Eph. v. 27) And this is what he means to say: Let it not disturb thee that there are corrupt and wicked men. For in a great house there are such vessels. But what then? they do not receive the same honor. But some are to honor and some to dishonor. "Nay," says one, "in a house they may be of some use, but not at all in the world." Though God employs them not for such honorable service, he makes use of them for other purposes. "If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified." Seest thou that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. "If a man," he says, "purge himself from these," not merely "cleanse," but "cleanse out," that is, cleanse himself perfectly, "he shall be a vessel unto honor, sanctified, and meet for the Master's use." The others therefore are useless for any good purpose, though some use is made of them. "And prepared unto every good work." Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.

Homily on 2 Timothy 6

The house described by Paul cannot be the church, which is pure, but must be the world with its mixture of wheat and tares.

Pelagius’s Commentary on the Second Letter to Timothy

Noah’s ark was a type of the church.… As in the ark there were all kinds of animals, so also in the church there are men of all races and characters. As in the one there was the leopard with the kids, the wolf with the lambs, so in the other there are found the righteous and sinners, that is, vessels of gold and silver with those of wood and earth.

Dialogue Against the Luciferians 22

Here the house is the church, where different persons are not at all equal, yet each serves his or her use.

Commentary on 2 Timothy

Cyprian argued against those who, under the pretext of avoiding the society of wicked men, had severed themselves from the unity of the church. By the great house of which the apostle spoke—in which there were not only vessels of gold and of silver but also of wood and of earth—Paul understood nothing else but the church. In the church there should be good and bad, till at the last day it should be cleansed as a threshing floor by the winnowing fan.

On Baptism, Against the Donatists 4.12.19

That law of charity was pronounced by the lips of the Lord Christ, for those parables are his about the cockle scattered through the world in the unity of the field until the time of the harvest and about the bad fishes which are to be left in the same net until the time for landing on the shore.

Letters 108.3.11

But in the Christian community, as far as sharing and communion in the sacraments goes, they have been multiplied beyond number. So number is one thing; beyond number is something else. Number is those of whom the apostle says, The Lord knows who are his. There are some beyond number, though, because in a great house there are not only vessels of gold and silver but also ones of wood and earthenware; some for noble, others for ignoble use. Number, then, applies to vessels for noble use; beyond number are vessels for ignoble use.

Sermons 15.2

A brother asked Abba Poemen saying, “Why do the demons persuade my soul to look up to him who is superior to me and make me despise him who is my inferior?” The old man replied, “About that, the apostle has this to say: ‘In a great house there are not only vessels of gold and silver but also of wood and earthenware; and if anyone purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.’ ”

Sayings of the Fathers 100

Paul applies the image of the great house to the world, where the golden vessels are persons of faith and virtue, the silver those who embrace civil life virtuously and righteously and the wooden those who live irreverent and disgraceful lives.

Interpretation of the Second Letter to Timothy

20–21

In a large house, there are not only golden and silver vessels, but also wooden and pottery, some of which are for honor, and others for dishonor. Therefore, if anyone cleanses himself from these, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.

Even now there are some who marvel at why the wicked are not destroyed. And we say that just as in a large house there are various vessels, so too in the world there are different kinds of people, not made so by God. For how could the wicked have the power to cleanse themselves? For this, going forward, commands those who lead themselves to this.

and others for dishonor, such as wooden and pottery items.

Therefore, if anyone cleanses himself. If the pottery vessel is something dishonorable and unclean, for Paul said, "If anyone purifies himself," how then does he speak concerning the apostles, "Having therefore this treasure in earthen vessels"? (2 Cor. 4:7) And we say that there it discusses the nature of the body, not as something impure, but as something made of clay and earth. For from these the shell, the hard shell, is received there, as in relation to the comparison of the treasure contained within it. However, here it discusses virtue and wickedness, calling the wicked ones "pottery" and the virtuous ones "golden." Such persons are able, by their own choice, to be changed, both toward the good and toward the bad.

a vessel for honor. As for vessels made of gold and pottery in a house, the vessels always remain the same. But for such-shaped people, it is serious that the pottery becomes gold, and the gold through negligence becomes pottery. Therefore, if someone cleanses himself from these wooden and pottery-like people, as having nothing of their kind, he becomes useful to the Master, since those others are clearly useless.

prepared for every good work. Even if now is not the time or opportunity to do this, one must nevertheless be ready and prepared to endure persecutions, sufferings, and martyrdom.

On divine teaching and a life pure and peaceful even toward adversaries.

Commentary on 2 Timothy

Since many are troubled by why evil people exist in the world, Paul, setting aside other reasons, now points to this one: because in a great house there are different vessels. By the great house he means the world, and not the Church; he desires that not a single wooden vessel, but all gold and silver vessels be found in the Church, where the Body of Christ is, where the Virgin is, having no blemish.

Golden vessels, that is, virtuous people, are for honorable use, while wooden and clay ones, that is, wicked people, are for lowly use. He did not say "useful" and "not useful," because even wicked people, although they are unfit for virtue, are still useful in the general state of the world, for a certain economy, as for example, Pharaoh.

Commentary on 2 Timothy

But in a great house: he tells why God permits some to fall into error, even though he loves everyone.

This statement can be understood in two ways, namely, in general, or specifically as applied to this and that person. For if you ask about a definite person why God gives the gift of perseverance to one and not to another, the reason can be found in God's will alone. Hence Augustine says: why he draws this man and does not draw that man; endeavor not to judge lest you err.

But if you ask in general why he gives to some and not to others, there is a reason and it is given by the Apostle in Romans (Rom 9:16). This reason is essentially the same as he gives here, although the figures used are different: for in Romans he says: what if God, willing to show his wrath, endured with much patience vessels of wrath, fitted for destruction (Rom 9:22). For inasmuch as all the works God performs in nature and in grace are performed to manifest his glory: full of the glory of the Lord is his work (Sir 42:16), he formed various creatures, so that the perfection of God's goodness, which cannot be heralded sufficiently by one creature, might be manifested by another. The same is found in works of art: in one house we find one window more beautiful than another.

Therefore, if someone asks why the whole house cannot be a window, the reason would be given that the house would then be imperfect. Along the same lines, the Apostle says in 1 Corinthians: if the whole body were the eye, where would be the hearing? (1 Cor 12:17). The same, therefore, in regard to the effects of grace: because it was fitting that God disclose his justice and his mercy. For if everyone were saved, only mercy would be revealed; if everyone were condemned, only justice: therefore, God, willing to show his wrath, i.e., his justice, and to make his power known, endured with much patience vessels of wrath suited for destruction (Rom 9:22).

And the same reason is given for the perfection of the Church, which must be perfect; which it would not be, if there were no diversity within it. For we discover in it a threefold diversity: first, the contrast between the good and the wicked; second, between the good and the better; third, between the evil and the worse. Then with this in mind he says, but in a great house, i.e., in the Church: O Israel, how great is the house of God, how vast is the place of his possession (Bar 3:32), there are not only vessels of gold and of silver, but also of wood and of earth. Here the gold and silver vessels are distinguished from the earthen, and the golden ones from the silver ones, and the earthen from the wooden.

In the first distinction he contrasts the good against the wicked; in the second, he compares the good with the better; and in the third, the wicked with the worse. For the gold and silver vessels are the good: the golden being the better, and the silver the less good. Similarly, the wooden and the earthen are the evil; the earthen being the worse, and the wooden the less evil.

Then he describes this diversity in terms of the use to which these vessels are put; for the good are the vessels unto honor, i.e., reserved for an honorable use; but the evil are the earthen and wooden vessels dedicated to dishonor, i.e., reserved for a base use. For in the human race there are some who are saints, i.e., precious vessels: as a massive vessel of gold, adorned with very precious stone (Sir 50:10); this man is to me a vessel of election (Acts 9:15). There are also some who are earthen vessels, namely, the wicked: the vessels of the deceitful are most wicked (Isa 32:7); the heart of a fool is like a broken vessel (Sir 21:17). The first vessels are unto honor, and they deserve eternal life: to them, indeed, who according to patience in good work seek glory and honor and incorruption, eternal life (Rom 2:7). The second vessels are unto shame: those that despise me, shall be despised (1 Kgs 2:30).

The aforesaid diversity can be applied to the Church's diversity in another way, so that the golden vessels are the prelates, but silver, the earthen and the wooden are persons holding lower rank, among which there are various grades. The fact that he adds, some indeed unto honor, but some unto dishonor, should not lead us to suppose that all golden and silver vessels are destined unto honor, and all the wooden unto dishonor, because from each state some will be saved and some will be damned.

Commentary on 2 Timothy

Whoever purges himself when placed in this life will be prepared for every good work in the future.

On First Principles 2.9.8

The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!… He himself has bound the strong man and plundered his goods—that is, us, who had been abased in every manner of evil—and made us vessels fit for the Master’s use, the use of our free will being made ready for any good work.

On the Holy Spirit 8.18

It is clear that this cleansing is done freely, for he says, “if any man shall cleanse himself,” the converse of which rejoins that, if he does not cleanse himself, he will be a vessel unto dishonor, of no use to the Lord and only fit to be broken.

The Orthodox Faith 4.19

Do you see that being golden or earthen depends not on nature or material necessity, as the Manichaeans suppose, but on our will? For it is possible for each person to cleanse himself, that is, to completely free himself from what is earthen and wooden and to establish in himself a golden and silver disposition. Paul was earthen, but became golden. Judas was a golden vessel, but became earthen. So then, if earthen vessels are held in dishonor, how does the apostle say in another place: "we have this treasure in earthen vessels" (2 Cor. 4:7)? There he speaks of the nature of our body. For just as an earthen vessel is nothing other than fired clay, so also our body is nothing other than earth held together by the warmth of the soul. Here, however, the apostle speaks of free will.

So, the earthen vessels are unfit for the guiding purpose of the Lord God, Who desires that all be saved, although, as has been said, these vessels do appear suitable for other use.

That is, even if the time for action has not yet come, he will nevertheless be fit and ready even for martyrdom or virginity.

Commentary on 2 Timothy

If any man therefore shall cleanse himself from these, because their company brings defilement: he that touches pitch, shall be defiled with it (Sir 13:1). Consequently, they must be avoided: go out from among them, and be ye separate, says the Lord, and touch not the unclean thing (2 Cor 6:17).

But the fruit they produce is of four kinds: the first is ordination to glory, because he shall be a vessel unto honor: for if he is defiled by them, it will be unto dishonor; if he cleanses himself, it will be unto honor: but to me your friends, O God, are made exceedingly honorable (Ps 138:17); take away the rust from the silver and there shall come forth a most pure vessel (Prov 25:4).

The others are the effects of grace: the first of these is man's sanctification; the second is man's ordination by a right intention; the third by the performance of works. In regard to the first, therefore, he says, sanctified: but you are washed, but you are sanctified (1 Cor 6:11). In regard to the second he says, profitable to the Lord. But does he need our service? Not at all: you have no need of my goods (Ps 13:2). But he says, profitable to the Lord, i.e., his profit redounds to the Lord's glory: to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15). In regard to the third he says, prepared unto every good work: I am prepared and am not troubled (Ps 118:60).

And he says, unto every good work, because affirmative commands do not oblige us to observe them every second. Consequently, one must be prepared to fulfill them, when the time comes.

Commentary on 2 Timothy

"Flee also youthful lusts." Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? "Flee youthful" imaginations, "but Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." He calls virtue in general, "righteousness": godliness of life, "faith, meekness, charity." What is meant by "those that call upon the Lord out of a pure heart"? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate thyself. But with others be not easy, but only as far as lies in you, be peaceable.

Homily on 2 Timothy 6

Flee from youthful lust. But pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart.

Youthful lust is not only fornication alone, but also every improper desire, whether one lusts for power or for wealth; for these fantasies are foolish and unstable of mind. Indeed, even an old man becomes youthful.

But pursue righteousness. Righteousness is defined as the true and loyal temperament toward those we love.

love, and peace with those who call on the Lord. That is, to those who trust alone, those who call upon the Lord without deception and deceit; to the peaceful, the unarmed, unite with them, pursue what has been said with them.

from a pure heart. For one can also call upon piousness with hypocrisy.

Commentary on 2 Timothy

Youthful lusts — not only the lust of fornication, but every improper desire, love of power, or love of gain. For these passions and fantasies are senseless and characteristic of unstable souls. See how even old age is likened to youth.

He calls "righteousness" virtue in general.

Faith and love genuine and firm toward those whom you love. As if he says: do not be unfaithful and unsteady. Therefore he adds the following.

That is, trust only those who call upon the Lord sincerely and without hypocrisy, who love peace and are not inclined to quarrels; associate with them.

Commentary on 2 Timothy

But flee youthful desires: I say that you should avoid certain things, in order that you may be a cleansed vessel; therefore flee youthful desires.

It should be noted that he says this because Timothy is still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Eccl 11:10). There are two reasons for this: one, because they have not experienced some of them; the other is because such natural pleasures act as a good medicine after labor. But the nature present in youths labors; consequently, it is inclined toward such pleasure.

Pursue justice, faith, hope, charity and peace: he shows him what things he should pursue, and lists four things: the first of these ordains him to his subjects, and this is justice, because the prince is the keeper of justice: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8). The second ordains him to God; and this is faith, without which it is impossible to please God (Heb 11:6). The third is hope. The fourth ordains him to each one of his neighbors, namely, charity and peace, which extends even to enemies: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). From love follows peace, which implies a well-ordered concord.

What he says next, namely, with those who call on the name of the Lord out of a pure heart, can be explained one way by relating it to what he had just said. As if to say: pursue peace with them that call on the Lord. He says, out of a pure heart, because praise is not seemly in the mouth of a sinner (Sir 15:9).

But in Hebrews he says: follow peace with all men (Heb 12:14). Why, then, does he now say, with them that call on the Lord out of a pure heart?

I answer that we should be at peace with everyone, so far as it lies in our power; but there cannot be peace between good and evil persons, because peace implies concord, which cannot be kept with evil men.

It may be read another way: with them that call on the Lord with a pure heart, connecting this with what went before. As if to say: pursue peace and justice and the rest, as they do who call upon the Lord out of a pure heart.

Commentary on 2 Timothy

In the preceding book, then, the ideas of the apostles as to all these points have been set forth, to the effect that not only did they, "who from the beginning were eye-witnesses and ministers of the word" of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, foreseeing by the Spirit those weak-minded persons who should be led astray.

Against Heresies Book 4

The Stoics also, whom he mentions too, say not well that the Deity, being a body, pervades the vilest matter. He calls the jugglery of logic "the tradition of men." Wherefore also he adds, "Avoid juvenile questions. For such contentions are puerile." "But virtue is no lover of boys," says the philosopher Plato. And our struggle, according to Gorgias Leontinus, requires two virtues-boldness and wisdom-boldness to undergo danger, and wisdom to understand the enigma. For the Word, like the Olympian proclamation, calls him who is willing, and crowns him who is able to continue unmoved as far as the truth is concerned.

The Stromata Book 1

Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

Treatise XII Three Books of Testimonies Against the Jews

"But foolish and unlearned questions avoid, knowing that they do gender strifes." Do you see how he everywhere draws him off from questions; not that he was not able to overthrow them; for he was well able. For had he not been able he would have said, Be diligent, that thou mayest be able to refute them; as when he says, "Give attendance to reading, for by so doing thou shalt both save thyself and them that hear thee." (1 Tim. iv. 13, 1 Tim iv. 16) But he knew that it was useless to enter at all into these disputes, that there will be no end of it, save contentions, enmities, insults, and reproaches. These "questions" therefore "avoid"; so that there are other questions, some relating to the Scriptures, some to other things.

Homily on 2 Timothy 6

23–24

A hermit said, ‘Ask God to give you inner grief of heart and humility. Always look at your own sins, and do not judge another’s. Be the servant of all. Do not make friends with a woman, or a boy or a heretic. Do not be self-confident. Control your tongue and appetite, and do not drink wine. If anyone speaks to you on a controversial matter, do not argue with him. If he speaks well, say, “Yes.” If he speaks ill, say, “I don’t know anything about that.” Don’t argue with what he has said, and then your mind will be at peace.’

The Desert Fathers, Sayings of the Early Christian Monks

23–24

Reject foolish and ignorant questions, knowing that they generate arguments. A servant of the Lord must not argue but be gentle to all, able to teach, patient.

foolish and ignorant. For there are also sound and learned questions, namely those concerning the sacred Scriptures. But why did he say, "Reject," and not rather, "Convince and refute it yourself"? Because a good answer brings no benefit: for they generate arguments.

A servant of the Lord must not argue. For the servants of Christ ought to be peaceful.

but be gentle to all. If one ought to be gentle and mild, how did he say elsewhere: "Rebuke them sharply," (Titus 1:13) and: "Let not the youth be despised"? (1 Tim. 4:12) Because it happens that one can rebuke sharply with mildness, and rashly and severely.

able to teach, that is, to those who desire to learn. Furthermore, flee from a heretical man after one or two warnings.

patient. For indeed, boldness is fierce, but gentleness knows how to persuade. For who would be persuaded by the bold one, who is often opposed even by the one advising? How then does Paul say elsewhere, after the first and second admonition, to avoid heretics? For see, having said this here as well, he designated the heretics as those challenging. And we say that those confessed and incurably ill must be avoided. But those concerning whom the matter was doubtful, and it is clear from what was said, "that God may grant them repentance." For the phrase "may" is a custom for us to speak about the uncertain.

Commentary on 2 Timothy

Do you see how the apostle everywhere steers Timothy away from disputes? This is not because Timothy was unable to refute them; he was able; but because it is utterly useless even to enter into such disputes. Nothing good comes from them except quarreling and hatred. Such disputes, he says, reject as foolish. There are other inquiries, namely, about the truths of Scripture, which should not be rejected, because they do not give birth to strife. See how those err who also quarrel in their inquiries concerning the Scriptures.

Commentary on 2 Timothy

Avoid foolish and unlearned questions: Foolish questions must be avoided, because their subject matter deals with foolish things, i.e., with things contrary to wisdom, namely, with matters contrary to divine wisdom. A man should not raise such questions, but resist them: every man is become a fool for knowledge (Jer 10:14).

But he says, unlearned questions, because of the manner in which they are proposed, namely, by shouting. Or, unlearned, on the part of the matters under doubt; for example, if someone calls into doubt some article which the entire Church holds: but Job has spoken foolishly and his words sound not discipline (Job 34:35).

But questions should be loved to the extent that they lead one to the truth, for all should believe one and the same thing. But foolish questions lead not to the truth but to strife, which must be avoided: behold, you fast for debates and strife, and strike with the fist wickedly (Isa 58:4).

Commentary on 2 Timothy

And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he that goes astray return?" Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, "If ye take forth the precious from the vile, ye shall be as my mouth." Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ;" and Moses was meek above all men; and David was exceeding meek. Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves." Do not seek to avenge yourselves on those that injure you, for says [the Scripture], If I have returned evil to those who returned evil to me." Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.

Epistle of Ignatius to the Ephesians

For unjust judgments are to be guarded against by all, especially however by the servants of God. "And the servant of the Lord must not strive". For the universal Church which has been redeemed by the blood of Christ, and aid all who serve the Lord, and give help to all who live piously by apostolic authority. All who will live

But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be "litigious, nor contentious, but gentle and teachable." Now he is teachable who is meek and gentle to the patience of learning. For it behoves a bishop not only to teach, but also to learn; because he also teaches better who daily increases and advances by learning better; which very thing, moreover, the same Apostle Paul teaches, when he admonishes, "that if anything better be revealed to one sitting by, the first should hold his peace." But there is a brief way for religious and simple minds, both to put away error, and to find and to elicit truth. For if we return to the head and source of divine tradition, human error ceases; and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth. If a channel supplying water, which formerly flowed plentifully and freely, suddenly fail, do we not go to the fountain, that there the reason of the failure may be ascertained, whether from the drying up of the springs the water has failed at the fountainhead, or whether, flowing thence free and full, it has failed in the midst of its course; that so, if it has been caused by the fault of an interrupted or leaky channel, that the constant stream does not flow uninterruptedly and continuously, then the channel being repaired and strengthened, the water collected may be supplied for the use and drink of the city, with the same fertility and plenty with which it issues from the spring? And this it behoves the priests of God to do now, if they would keep the divine precepts, that if in any respect the truth have wavered and vacillated, we should return to our original and Lord, and to the evangelical and apostolical tradition; and thence may arise the ground of our action, whence has taken rise both our order and our origin.

Epistle LXXIII

"And the servant of the Lord must not strive." Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife? "But be gentle unto all men." How is it then he says, "Rebuke with all authority" (Tit. ii. 15); and again, "Let no man despise thy youth" (1 Tim. iv. 12): and again, "Rebuke them Sharply"? (Tit. i. 13.) Because this is consistent with meekness. For a strong rebuke, if it be given with gentleness, is most likely to wound deeply: for it is possible, indeed it is, to touch more effectually by gentleness, than one overawes by boldness. "Apt to teach"; that is, those who are willing to be taught. For "a man that is an heretic," he says, "after the first and second admonition reject." (Tit. iii. 10.) "Patient." He has well added this, for it is a quality which a teacher above all things ought to possess. All things are vain without it. And if fishermen do not despair, though often they cast their nets for a whole day without catching anything, much more should not we. For see what is the result. From constant teaching, it often happens that the plow of the word, descending to the depth of the soul, roots out the evil passion that troubled it. For he that hears often will at length be affected. A man cannot go on hearing continually without some effect being produced. Sometimes therefore, when he was on the point of being persuaded, he is lost by our becoming weary. For the same thing occurs, as if an unskillful husbandman should in the first year dig about the vine he had planted, and seeking to reap some fruit in the second year, and again in the third, and gathering nothing, should after three years despair, and in the fourth year, when he was about to receive the recompense of his labors, abandon his vine. And having said, "Patient," he is not satisfied, but goes on to say,

Homily on 2 Timothy 6

Since there are so many deceptions and errors of wicked and perverse men clamoring against wisdom, how great is the need of a clean and single eye in order to find the path to wisdom! To escape all of these is the same as to reach the utmost security of peace and the unchangeable abode of wisdom. The noise of wranglers is of little account unless a man becomes a hindrance even to himself. But this can be seen only by a few, and there is great danger that no one may see it in the midst of contention and strife.… Therefore, “Blessed are the peacemakers, for they shall be called the children of God.”

Sermon on the Mount 2.25.86

24–25

Poemen said, ‘If a man sins and denies it, saying, “I have not sinned,” do not correct him, or you will destroy any intention he might have of changing. If you say, “Do not be cast down, my brother, but be careful about that in future,” you will move his heart to repent.’

The Desert Fathers, Sayings of the Early Christian Monks

"Courteous," that is, meek. Why then does the apostle say, "rebuke with all authority and strictly" (Tit. 2:15), and again, "let no one despise your youth" (1 Tim. 4:12)? Because a strong rebuke is especially moving when it is made with meekness. One can sooner move with meekness than put to shame with strictness.

For those who wish to learn. For he himself says: "A man that is an heretic after the first and second admonition reject" (Tit. 3:10).

In particular, this quality must be possessed both in awaiting conversion, and in constant teaching, and in not being quick to excommunicate. See what follows next.

Commentary on 2 Timothy

The servant of the Lord, i.e., a person dedicated to the Lord's service, must not wrangle: not quarrelsome (1 Tim 3:3).

But be mild toward all men: anyone who desires to dispute must be mild: he will teach the meek his ways (Ps 24:9). For meekness is a virtue that restrains anger, which disturbs the judgment of reason, whereas calm reason is required in questions and judgments of truth: learn of me, because I am meek and humble of heart (Matt 11:29).

The specific advice is that he should have docility in relation to his superiors, patience in the face of persecutions, correction in dealing with false teachers.

In regard to the first he says, apt to teach, i.e., prepared to be corrected by anyone: and this heavenly wisdom: but the wisdom which is from above is, first of all, chaste, then peaceable, modest, easy to be persuaded (Jas 3:17). In regard to the second he says, patient: they shall be patient that they may show (Ps 91:15); the learning of a man is known by patience (Prov 19:11).

Commentary on 2 Timothy

The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt. When he sees such treatment inflicted upon another, he should again show himself indulgent toward the sinner; but more than that, he ought, in the latter case, to manifest displeasure at the wrong done.

The Long Rules, Q.50.R

Therefore, let us not be provoked with these men, let us not use anger as an excuse, but let us talk with them gently and with kindness. Nothing is more forceful and effective than treatment which is gentle and kind. This is why Paul told us to hold fast to such conduct with all the earnestness of our hearts when he said, “The servant of the Lord must not be quarrelsome but must be kindly toward all.” He did not say “only to your brothers” but “toward all.” And again, when he said, “Let your gentleness be known,” he did not say “to your brothers” but “to all men.” What good does it do you, he means, if you love those who love you.

On the Incomprehensible Nature of God 1.7

The shepherd of sheep has the flock following him wherever he leads; or if some turn aside from the direct path and leave the good pasture to graze in barren and precipitous places, it is enough for him to call more loudly, lead them back again and restore to the flock those that were separated. But if a man wanders away from the right path, the shepherd needs a lot of concentration, perseverance and patience. He cannot drag by force or constrain by fear but must by persuasion lead him back to the true beginning from which he has fallen away. He needs, therefore, a heroic spirit, not to grow despondent or neglect the salvation of wanderers but to keep on thinking and saying, "God perhaps may give them the knowledge of the truth and they may be freed from the snare of the devil."

On the Priesthood 2.4

"In meekness instructing those that oppose themselves." For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, "A man that is an heretic, after the first and second admonition, reject"? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure. "If God peradventure will give them repentance to the acknowledging of the truth." What he says amounts to this. Perhaps there will be a reformation. Perhaps! for it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. "In meekness," he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.

Homily on 2 Timothy 6

But then in the correction and repression of other men’s sins, one must take heed that in rebuking another he does not lift up himself. The sentence of the apostle must be remembered: “Let one who thinks he stands, take heed lest he fall.” Let the voice of chiding sound outwardly in tones of terror, let the spirit of love and gentleness be maintained within.… So then you must neither consent to evil, so as to approve of it, nor be negligent, so as not to reprove it, nor be proud, so as to reprove it in a tone of insult.

Sermons on New Testament Lessons 38.20

Now, penance itself is often omitted because of weakness, even when in church custom there is an adequate reason why it should be performed. For shame is the fear of displeasing men, when one loves good opinion more than he regards judgment, which would make him humble in penitence. Thus not only for one to repent but also in order that he may be enabled to do so, the mercy of God is prerequisite. Otherwise, the apostle would not say of some, “In case God gives them repentance.”

Enchiridion 82.22

Let Pelagius confess that pardon is granted to the repentant according to the grace and mercy of God, not according to his merits. It is that very repentance which the apostle called the gift of God when he said of certain ones, “Lest God perhaps may grant them repentance.”

Letters 186.9.33

25–26

Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will.

correcting challengers with gentleness. For this is most necessary. For often he who has been given advice ten times and has not listened will obey another who gives advice once, clearly the first ten counselors are working against their own interest.

that God may grant them repentance. And if it happens, Paul says, it is the work of God, not only of your gentleness. He suppresses the mindset of the teachers, leading the matter up to God.

and that they may come to their senses and escape the Devil's snare. But what is the knowledge of the truth? It is to recover from the Devil and from false doctrines, toward the truth of faith. See how, as from drunkenness or madness, Paul said they recover from the Devil's snare. For just as a little bird, even if caught by the tip of its foot, is still under the snare beneath it; so also we, even if we stray slightly from the doctrine, are caught under the Devil's snare.

having been captured by him. Being revived while captured, that is, being seized and confined by error to the will of the Devil. For those who are led astray by evil doctrines, having been seized to the Devil's own will, are held by the Devil.

Prophecy of abundant human wickedness, through reprehensible deceit.

Commentary on 2 Timothy

With strictness and scolding the soul cannot absorb anything useful. For he who wishes to learn something useful must first of all be well-disposed toward the teacher. But how can one be well-disposed toward a person who is angry and scolds? Why then does the apostle say: "reject a heretic after a first and second admonition"? There he speaks of an incorrigible person, one who is known to be incurably ill; but here the discussion is not about those who are already incurable, as is evident from what follows.

Perhaps, he says, there will also be some correction. The expression "if perhaps" is used of things unknown or doubtful. Consequently, one must withdraw only from people who are completely incurable; the doubtful ones must be endeavored to correct. Notice how, teaching humility, he did not say: can you not, but: "if perhaps God will grant them repentance to come to their senses." If, he says, anything does happen, it belongs to the Lord; do not be proud. Therefore, even if we persuade someone, let us not think that we ourselves persuaded them.

Commentary on 2 Timothy

With modesty admonishing those who resist the truth: because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1).

If peradventure God may give them repentance: he gives the reason why he should avoid these things, and he answers a tacit question. For someone could say: they resist the truth and should be corrected. I answer that God the Father is able to lead them to repentance, which is something for which a just man should strive.

He says, therefore, if peradventure, i.e., God sometimes may give them repentance, because they resist from pride which makes it difficult to see what penance to give.

Here Pelagius's error is rejected, who says that the gifts of grace spring from our works. But this is shown to be wrong, because even the beginning of good work, namely, repentance, is given by God: convert us, O Lord, to you, and we shall be converted (Lam 5:21); we have conceived, and been as it were in labor (Isa 26:18).

The fruit of repentance is twofold, namely, knowledge of the truth and freedom from the devil's power.

In regard to the first he says, to know the truth, because when one resists the truth out of wickedness, the wickedness itself blinds him; hence, when the wickedness is removed, he knows the truth: and they shall know the truth (John 8:32).

Commentary on 2 Timothy

I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ.

Epistle of Ignatius to the Philadelphians

"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.

Homily on 2 Timothy 6

Understand this not only in relation to teaching, but also in relation to life. People are in the snare of the devil not only in teaching, but also in life. Consequently, without bitterness one must correct also those who waver in life. For just as a sparrow, even if caught by only one part, I mean the foot, is in the power of the one who set the snare, so we too are in the power of the devil, even if we have been caught by him not entirely, I mean in both faith and life, but only in life.

In errors, he says, they are mired; but having been captured by God into His will, that is, God's will, perhaps they will come out of the waters of error. The will of God is not only to believe, but also to live rightly. Therefore, understand this not only in relation to dogmas, but also to life. Some understand the expression "who captured them into his will" as referring to the devil.

Commentary on 2 Timothy

And they may recover themselves from the snares of the devil, i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like.

But the need for repentance is pressing, so that if a person rejects it, the devil will rule him; hence he says, by whom they are held captive, because he that sins is the servant of sin (John 8:34). And he says, at his will, namely, such a man does the devil's will.

But one might object: the devil does not command all he would at the beginning.

I answer that he gets only as much as he is permitted; but it is difficult to wrest from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isa 49:24).

Commentary on 2 Timothy