2 Timothy 3

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

On Modesty 1.1

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

On Modesty

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

On Fasting

As these things, then, are in the future, and as the ten toes of the image are equivalent to (so many) democracies,

Dogmatical and Historical Fragments

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

Treatise I. On the Unity of the Church 15-16

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

Homily on 2 Timothy 7

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

Letters 199.8.23-24

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

Sermons 71.3

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

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

The Stromata Book 1

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

The Stromata Book 1

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

Homily on 2 Timothy 7

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

Sermons 330.3

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

City of God 14.7.2

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

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

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

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

Commentary on 2 Timothy

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

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

Over men they are exalted and tower above.

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

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

Commentary on 2 Timothy

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

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

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

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

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

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

Commentary on 2 Timothy

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

The Long Rules, Q.16.R

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

Constitutions of the Holy Apostles Book 2

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

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

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

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

brutal. Some are harsh and cruel.

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

Commentary on 2 Timothy

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

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

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

Enemies of every good thing.

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

The Four Loves, Chapter 3: Affection

These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ! ... who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof."

Epistle of Ignatius to the Magnesians

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

Epistles on the Arian Heresy 1.13

traitors. One who betrays friendship and companionship.

reckless. That is, rash and having nothing stable.

snobbish. That is, full of arrogance.

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

Commentary on 2 Timothy

Betrayers of friendship.

That is, unsteady, inconstant.

Filled with arrogance.

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

We Have No Right to Happiness, from God in the Dock

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

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

Two Epistles on Virginity

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

Homily on 2 Timothy 8

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

Sermons 229U

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

Tractates on the Epistle of John 2.2.9

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

A Miscellany of Men, The Thing (1912)

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

Epistle of Ignatius to the Philadelphians

Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron.

Against Heresies Book 1

Some of the disciples of Marcus wandered about among the faithful, deceived many silly women and defiled them. They boasted of being so perfect that no one was able to come up to the greatness of their knowledge. No one, not even Peter or Paul, or any other of the apostles. They imagined that they knew more than all others and alone imbibed the greatness of the knowledge and the unspeakable Power. They thought of themselves as on a height above all Power, and so they felt free to do all things without fear of anyone in regard to anything.

Against Heresies 1.13.6

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

Letters 22.28

6–7

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

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

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

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

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

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

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

Commentary on 2 Timothy

For, being driven away from Him who truly is . Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth.

Against Heresies Book 5

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

Letters 130.17

Let us direct the mind’s gaze and, with the Lord’s help, let us search out God. The word of the divine canticle is, “Seek God and your soul will live.” Let us seek him who is to be found, and in doing so let us seek him who has been found. He has been hidden so that he may be sought for and found. He is immeasurable so that, even though he has been found, he may still be sought for.… Therefore it was not thus said, “Seek his face always,” as about certain men: “always learning and never attaining to a knowledge of the truth,” but rather as that one says, “When a man ends, then he is beginning.”

Tractates on John 63.1

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

On Idolatry

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

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

Constitutions of the Holy Apostles

8–9

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

Homily on 2 Timothy 8

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

Commentary on 2 Timothy

Do they not resist this truth, men corrupted in mind, reprobates concerning the faith, who respond and speak iniquity, saying, “We have it from God that we are men but from our own selves that we are just”? What are you [Pelagians] saying? You deceive your own selves, not protecting but jettisoning free will, from the height of haughtiness through empty expanses of presumption into the depths of a drowning deep in the sea. Without doubt it is your pronouncement that man of himself does justice. This is the height of your presumption.

Tractates on John 81.2

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

Interpretation of the Second Letter to Timothy

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

Letter to Scarila 10.37

8–9

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

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

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

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

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

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

For those whom the Manichaeans lead astray are Christians who have already been born of the gospel, whose profession has been misled by the heretics. They make riches with inconsiderate haste but without good judgment. They do not consider that the followers whom they gather as their riches are taken from the genuine original Christian society and deprived of its benefits.… This recalls what the prophet said of the partridge, which gathers what it has not brought forth, “In the midst of his days they shall leave him, and in the end he shall be a fool.” In other words, he who at first misled people by a promising display of superior wisdom shall be a fool, that is, shall be seen to be a fool. He will be seen when his folly is manifest to all, and those to whom he was at first a wise man he will then be a fool.

Reply to Faustus the Manichaean 13.12

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

Interpretation of the Second Letter to Timothy

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

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

10–11

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

Homily on 2 Timothy 8

10–11

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

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

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

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

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

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

my endurance. Endurance towards persecutions.

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

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

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

Commentary on 2 Timothy

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

That is, in life and morals.

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

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

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

In persecutions.

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

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

Interpretation of the Second Letter to Timothy

He refers to the things which he suffered at Thecla.

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

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

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

When you flee Egypt, you come to these steep ascents of work and faith. You face a tower, a sea and waves. The way of life is not pursued without the waves of temptation. The apostle says, “All who wish to live piously in Christ will suffer persecution.” Job also, no less, declares, “Our life upon earth is a temptation.”

Homilies on Exodus 5.3

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

Festal Letters 9

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

On Lazarus and the Rich Man 3

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

Homily on Acts 24

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

Homily on 2 Timothy 8

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

City of God 18.51.2

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

Sermons 46.11

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

Conferences 23-24

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

Letters 109

I am amazed that your charity is so overcome with tribulation from scandals, no matter from what occasion they arise, that you say you desire to be freed from the labors of your bishopric and prefer to live in silence and leisure rather than continue handling those problems which were entrusted to you. But, as the Lord said, “Blessed is he that perseveres to the end.” From what will this blessed perseverance come if not from the virtue of patience? For, according to the teaching of the apostle, “All who want to live piously in Christ will suffer persecution.” Persecution is to be reckoned not only as that which is done against Christian piety by the sword or fire or by any torments whatever, for the ravages of persecution are also inflicted by differences of character, the perversity of the disobedient and the barbs of slanderous tongues.

Letters 167.1

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

Sermons 103.1

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

Sermons 215.3

12–13

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

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

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

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

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

Commentary on 2 Timothy

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

Homilies 72

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

Homilies on the Gospels 2.22

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Answers to Questions on Christianity, from God in the Dock

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

The Decline of Religion, from God in the Dock

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

Treatise VI On the Vanity of Idols

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

Festal Letters 13.7

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

Homily on 2 Timothy 8

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

Sermons 256

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

Commentary on 2 Timothy

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

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

Commentary on 2 Timothy

14–15

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

Homily on 2 Timothy 8

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

Letters 52.7

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

On Christian Doctrine 4.16.33

14–15

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

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

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

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

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

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

Commentary on 2 Timothy

14–15

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

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

Commentary on 2 Timothy

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

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

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

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

Commentary on 2 Timothy

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

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

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

Commentary on 2 Timothy

But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired. By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ.

On the Apparel of Women Book 1

For if the days of a man should be as many as all the days of the world from Adam to the end of the ages and he should sit and meditate upon the holy Scriptures, he would not comprehend all the force of the depth of the words. And man cannot rise up to the wisdom of God.

Demonstrations 22.26

The Scripture is “given by inspiration of God,” as the apostle says. The Scripture is of the Holy Spirit, and its intention is the profit of men. For “every Scripture,” he says, “is given by inspiration of God and is profitable. “The profit is varied and multiform, as the apostle says—“for doctrine, for reproof, for correction, for instruction in righteousness.” Such a gift as this, however, is not within any man’s reach to lay hold of. Rather, the divine intention lies hidden under the body of the Scripture, as it were under a veil, some legislative enactment or some historical narrative being cast over the truths that are contemplated by the mind.

Against Eunomius 3.7.1

16–17

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works." All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, "From a child thou hast known the holy Scriptures." All such, then, "is given by inspiration of God"; therefore, he means, do not doubt; and it is "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." "For doctrine." For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us. "That the man of God may be perfect." For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us! "Thoroughly furnished unto all good works"; not merely taking part in them, he means, but "thoroughly furnished."

Homily on 2 Timothy 9

The usefulness of Scripture lies in its detailing of what one ought to do, either to convict sinners or to clarify what correction is necessary for penitents or to teach what can bring persons to righteousness.

Commentary on 2 Timothy

The Scriptures are holy, they are truthful, they are blameless.… So we have no grounds at all for blaming Scripture if we happen to deviate in any way, because we haven’t understood it. When we do understand it, we are right. But when we are wrong because we haven’t understood it, we leave it in the right. When we have gone wrong, we don’t make out Scripture to be wrong, but it continues to stand up straight and right, so that we may return to it for correction.

Sermons 23.3

16–17

The hermits used to say, ‘God demands this of Christians: to obey the inspired Scriptures, which contain the pattern of what they must say and do, and agree with the teaching of the orthodox bishops and teachers.’

The Desert Fathers, Sayings of the Early Christian Monks

16–17

All Scripture is God-breathed and profitable for teaching, for criticism, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

All Scripture is God-breathed [θεόπνευστος] and profitable. Having spoken many ways of comfort, Paul now speaks of the greatest, that which comes from the reading of the Scriptures. For he is about to say something sad, namely about his own death. But if Timothy must read, how much more must we?

for teaching. Since good things teach both lessons and actions.

for criticism. Concerning the refutation of falsehoods.

for correction. To correct the brothers.

for training in righteousness. For the training and leading into righteousness. For from these things, Paul says, something perfect [ἄρτιον] comes to be. A perfect person is one who is always equal, neither leaning downwards with a saddened spirit nor rising and swelling in prosperity, but always remains the same in unequal circumstances.

equipped for every good work. Not merely participating but being equipped and complete.

Commentary on 2 Timothy

To search the sacred Scripture is very good and most profitable for the soul. For, “like a tree which is planted near the running waters,” so does the soul watered by sacred Scripture also grow hearty and bear fruit in due season. This is the orthodox faith. It is adorned with its evergreen leaves, with actions pleasing to God.

The Orthodox Faith 4.17

Having pointed out many ways of comforting Timothy, the apostle now offers the greatest one as well – in the reading of Holy Scripture. For he intends to communicate to him something sorrowful, namely, that he is finishing his earthly course. So, lest he lose heart as one being deprived of communion with Paul, he says: in place of me you have the Scriptures, which can be profitable to you. Some raise the question: how did the apostle say, "all Scripture is God-breathed"? Are even the Greek writings God-breathed? And being perplexed by its resolution, they translate not "God-breathed," but rather "that which is God-breathed," so that the meaning would be: every writing which is God-breathed is also profitable. But they ought to have taken into account that, having said above, "you know the sacred writings," the apostle now says, "all Scripture." Which? That of which he spoke above and of which he said that it is sacred. Therefore, it is indeed "Scripture God-breathed and profitable" for all that he enumerates further.

It is useful, he says, in that it teaches us what we ought to know. And there is nothing that cannot be resolved by means of Sacred Scripture.

If it is necessary to expose a lie, this too can be drawn from here.

If it is necessary, he says, to be corrected and to receive instruction, that is, to be brought to one's senses toward righteousness, that is, to act righteously, then the Sacred Scripture provides this to you as well.

Commentary on 2 Timothy

Then he discloses the reason, saying, all Scripture, inspired of God, is profitable. And he does three things. He commends Scripture by reason of its principle, by reason of its useful effect, and by reason of its final fruit and success.

For if you consider its principle, it has a special place above all writings, because others are given through human reason, while Sacred Scripture is divine. Therefore he says Scripture is inspired of God. For prophecy came not by the will of man at any time; but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21); the inspiration of the Almighty gives understanding (Job 32:8).

But you will say: how is it that not all writings are divinely inspired, since Ambrose says that every truth, no matter who utters it, proceeds from the Holy Spirit? I answer that God works in two ways: either immediately, as his own work, when he works miracles; or mediately, by using secondary causes, as in the works of nature: your hands have made me (Job 10:8), although they were formed by the activity of nature. And so in man he instructs the intellect both immediately by the Sacred Writings, and mediately by other writings.

The effect of these Scriptures is twofold, namely, they produce knowledge of the truth, and they persuade unto justice: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things that are to be known and done (John 14:26). Therefore, they are useful for knowing the truth and for directing us in our actions.

For there is a speculative reason and a practical reason; and in each, two things are necessary: namely, recognition of the truth and rejection of error. For this is the mark of a wise man, namely, he does not lie and he refutes one who does lie. In regard to the first he says, is profitable to teach, namely, the truth: teach me goodness and discipline and knowledge (Ps 118:66). In regard to the second he adds, to reprove: that you may be able to exhort in sound doctrine and to convince the gainsayer (Titus 1:9).

Furthermore, in regard to the practical reason two things are necessary, namely, that it withdraw from evil and persuade one toward the good: decline from evil and do good (Ps 33:15). In regard to the first he says, to correct, which is to snatch one from evil: if your brother shall offend against you, go, and rebuke him between you and him alone (Matt 18:15); blessed is the man who is corrected by the Lord (Job 5:17). In regard to the second he says, to instruct in justice. And all these things the Sacred Scripture does: with a strong arm he has taught me (Isa 8:11).

Consequently, there are four effects of Sacred Scripture, namely, to teach the truth, to reject falsity, as far as the speculative intellect is concerned; to snatch evil and induce to good, as far as the practical intellect is concerned.

Commentary on 2 Timothy

For us these writings are 'holy', or 'inspired', or, as St Paul says, 'the Oracles of God'. But this has been understood in more than one way, and I must try to explain how I understand it, at least so far as the Old Testament is concerned. I have been suspected of being what is called a Fundamentalist. That is because I never regard any narrative as unhistorical simply on the ground that it includes the miraculous. Some people find the miraculous so hard to believe that they cannot imagine any reason for my acceptance of it other than a prior belief that every sentence of the Old Testament has historical or scientific truth. But this I do not hold, any more than St Jerome did when he said that Moses described Creation 'after the manner of a popular poet' (as we should say, mythically) or than Calvin did when he doubted whether the story of Job were history or fiction.

I take it that the whole Old Testament consists of the same sort of material as any other literature—chronicle (some of it obviously pretty accurate), poems, moral and political diatribes, romances, and what not; but all taken into the service of God's word. Not all, I suppose, in the same way. There are prophets who write with the clearest awareness that Divine compulsion is upon them. There are chroniclers whose intention may have been merely to record. There are poets like those in the Song of Songs who probably never dreamed of any but a secular and natural purpose in what they composed. There is (and it is no less important) the work first of the Jewish and then of the Christian Church in preserving and canonising just these books. There is the work of redactors and editors in modifying them. On all of these I suppose a Divine pressure; of which not by any means all need have been conscious.

The human qualities of the raw materials show through. Naïvety, error, contradiction, even (as in the cursing Psalms) wickedness are not removed. The total result is not 'the Word of God' in the sense that every passage, in itself, gives impeccable science or history. It carries the Word of God; and we (under grace, with attention to tradition and to interpreters wiser than ourselves, and with the use of such intelligence and learning as we may have) receive that word from it not by using it as an encyclopedia or an encyclical but by steeping ourselves in its tone or temper and so learning its overall message.

Reflections on the Psalms, Chapter XI: Scripture

Here is why meditation on the law is necessary, my beloved, along with an uninterrupted conversion with virtue: “that the saint may lack nothing but be perfect to every good work.” For by these things comes the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise, and saying, “Exercise yourself unto godliness.”

Festal Letters 11.7

Correction, he says, comes through Scripture, so that the man who lives according to God may lack nothing good. So if you too desire to become equally well-fitted (artios), that is, perfect, sound, and always even in all things, not despairing in sorrowful circumstances and not becoming proud in favorable ones—for this is characteristic of an uneven disposition of soul—then have Scripture as your counselor instead of me. If the apostle wrote to Timothy, who was filled with the Holy Spirit, about reading, how much more so to us? Note that without Scripture it is impossible to be perfect.

Do not simply take part in good works, but be "prepared," that is, completely ready; and not only ready for one thing but not for another, but for every kind.

Commentary on 2 Timothy

But its final effect is to lead men to the perfect good; for it produces not just any good, but a perfect good: let us go on to things more perfect (Heb 6:1). Hence he says, that the man of God may be perfect, because he cannot be perfect, unless he is a man of God. For that is perfect which lacks nothing. Consequently, a man is perfect when he is furnished, i.e., prepared, to every good work, not only to those that are necessary for salvation, but even to those that are of supererogation: and in doing good let us not fail (Gal 6:9).

Commentary on 2 Timothy