2 Timothy 4

He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works.

Epistle of Ignatius to the Magnesians

"I charge thee therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead." He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, "I give thee charge in the sight of God, Who quickeneth all things" (1 Tim. vi. 13): but here he sets before him what is more dreadful, "Who shall judge the quick and the dead," that is, Who shall call them to account "at His appearing and His kingdom." When shall He judge? at His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, "I call to witness His coming, and His kingdom." He calls Him to witness, showing that he had reminded Him of that appearing.

Homily on 2 Timothy 9

Concerning the coming judgment of human beings, living and dead, the blessed Paul says this, “I bear witness in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power.” At his coming, from the body of the first man which God fashioned from the earth, up until the bodies of all human beings which began to live when they were infused with a soul, all will be raised by him by whose action they were created. In the resurrection, individual bodies will be restored to their individual souls, which they began to have in the wombs of their mothers, in order that they might begin to live—in order that, in the examination of the just judge, souls might receive in their very same individual bodies their reward, of the kingdom or of punishment, in those bodies in which they had led a good or evil life in this world.

To Peter on the Faith 35

I therefore seriously charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, at his appearing and his kingdom.

The continuous exhortation and command produces three effects: it makes the command more formidable and undeniable, and it presents what is useful in speech. For if it were not such, it would not be necessary for it to be preached with such great determination. Moreover, what belongs to him who urgently announces it is done, no longer subject, as is likely, to the negligence that usually occurs in preaching.

who is to judge the living and the dead, at his appearing. Paul speaks of the sinners and the righteous, or those who have passed away, and those still living, or that many will be left alive then. Paul also says elsewhere, "Indeed, we shall not all sleep." (1 Cor. 15:51)

at his appearing. When is the future to be judged? At the Lord's arrival, which will be after the kingdom and glory have come. For he will not come in the same way as he came before.

Commentary on 2 Timothy

After giving comfort and encouragement for everyone, he brings up great things at the close of his writing. Now reasonably he brings up such great things, because he was destressed about what he was going to say to the disciple about his own death. So the Scriptures say, from which he said, that "From childhood you have known the Scriptures. (2 Tim 3:15)"

The Apostle instills fear in Timothy in another place as well, having said: "before God, Who gives life to all things, I charge you" (1 Tim. 6:13); but here he makes his speech more fearful by reminding him of that judgment. Him, he says, Who will demand an account, I call as witness that I have not hidden even this from you. By "the living and the dead" he means either sinners and the righteous, or those who have died and also those who will then remain alive. Some, however, understand this as referring to souls and bodies.

When is He who is to judge coming? At the time of His coming, which will be with glory and royal majesty. For the second coming will not be as humble as the first.

Commentary on 2 Timothy

Having mentioned the dangers that will appear in the last days, and Timothy's ability to resist them, the Apostle here shows him how to resist: first, he gives the advice; second, its need, at "for there shall be a time." In regard to the first he does two things: first, he adjures him; second, he advises him, at "preach the word."

In the adjuration are two things: first, those before whom one is adjured; second, the one by whom. Now one is adjured before two witnesses, namely, before him who is our beatitude and before him who leads us to it. But our beatitude is God: "blessed is the nation whose God is the Lord" (Ps 32:12). He says, therefore, "I charge you before God," i.e., I call on God to witness that I am giving this exhortation; for this witness cannot be deceived: "but I call on God to witness upon my soul" (2 Cor 1:23).

"And Jesus Christ," who will lead us to beatitude: "by whom also we have access through faith into this grace" (Rom 5:12). Or another way: he leads us because he shall judge the living and the dead. Then by "living," he means those who are still alive when he comes; for they will of course die, but because they will rise shortly they are called living: "we who are alive, who remain unto the coming of the Lord shall not prevent them who have slept" (1 Thess 4:14). Or "living" refers to the good, namely, who live the life of grace, and "the dead" refers to the wicked: "he that loves not abides in death" (1 John 3:14). These also will he judge: "it is he who was appointed by God to the judge of the living and of the dead" (Acts 10:42).

But since Christ is God, why does he use the conjunction, "before God and Christ"? I answer that this could mean before God, namely, the Father, and Christ, i.e., the Son: for the Father is the font of divinity.

Then when he says, "by his coming and his kingdom," he adjures him through two things that the saints desire: the first is the coming of Christ: "like to men that wait for their lord, when he shall return from the wedding" (Luke 12:36); "come, Lord Jesus" (Rev 22:20). The second thing is his kingdom: "your kingdom come" (Matt 6:10). He reigns according to his general power over all creatures: "all power is given to me in heaven and in earth" (Matt 28:18), but according to his special and spiritual power he reigns in the saints at present by grace, and in the future by glory; because the saints are not of this world: "my kingdom is not of this world" (John 18:36). But this kingdom begins here and will be completed in the future, when all kingdoms will be subjected to him willing and unwilling: "until I make your enemies your footstool" (Ps 109:1).

Commentary on 2 Timothy

It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, “Stand ready in season and out of season.” Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time.

Festal Letters 1.1

Hence the Apostle says, "What will ye, shall I come unto you with a rod, or in love, and in the spirit of meekness." First he speaks of a rod, and as with the rod of an almond tree had smitten the wanderers, that he might afterwards comfort them with the spirit of meekness. Just so did meekness restore the man whom the rod had driven from the Divine sacraments. To his disciple too he gave the same injunctions, "Reprove, beseech, rebuke." Here are two harsh terms and one gentle; but they are only harsh, that they may themselves be softened. For like as bitter food or drink becomes sweet to these bodies which are laden with excess of gall, and on the other hand sweet repasts are bitter to them, so also when the mind is wounded it languishes under the flattering touch of pleasure, but is healed again by the bitterness of correction.

Letter 41

Therefore, let food, and bathing, and banqueting, and the other necessities of life have a definite time. But let instruction about the love of truth from above have no set hour—let all the time belong to it. "In season, out of season, reprove, entreat, rebuke," Scripture says. And the prophet, "On his law he will meditate day and night." And Moses too asked the Jews to do this continually.

Homilies on John 18.4

"Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when thy rebuke will be most successful, when the reality is proved. "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter. "With all longsuffering and doctrine." For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? "With all longsuffering and doctrine." No ordinary teaching is implied.

Homily on 2 Timothy 9

Preaching is always appropriate, whether to those who hear willingly or not.

Pelagius’s Commentary on the Second Letter to Timothy

The opportune time for preaching and teaching is when the sinner needs the prophylaxis that will lead him to repentance. The sinner will be helped at exactly the right moment between the intention to sin and the commission of sin and will turn to penitence instead.

Pauline Commentary from the Greek Church

“Reprove” applies to those who persist in their sin, that they might be led to understand it as sin. “Rebuke” is aimed at those actually engaging in sin. “Exhort” is directed to those who might be led back to their former state after penitence.

Commentary on 2 Timothy

Every occasion constitutes an opportune time for preaching.

Commentary on 2 Timothy

I know that it is written, “In the multitude of words you shall not avoid sin.” But would that I were to speak only by preaching your word and by praising you, Lord! Not only would I avoid sin, but I would obtain a good reward, no matter how many words I spoke in this way. For the blessed Paul would not command a sin to his own true son in the faith, to whom he wrote, “Preach the word, be urgent in season, out of season.” For are we to say that a man did not speak many words, who not only in season but also out of season did not keep silent, O Lord, respecting your word? But they were not many, therefore, because they were only what was necessary.

On the Trinity 15.28.51

Every occasion is appropriate for teaching, so long as this is done boldly and with forethought.

Interpretation of the Second Letter to Timothy

In his teaching the abbot is ever to observe this rule of the apostle: “Reprove, beseech, correct.” This consists in a judicious timing: to mix gentleness with sternness—at one time to show the severity of a master, at another the tenderness of a father. Use rigor with the irregular and the turbulent, but win to better things the obedient, mild and patient.

Rule of St. Benedict 2.23-25

Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.

Preach the word. But what then is the obstacle? Do not hide the message, but proclaim it.

be prepared. That is, repeat, look around and watch that no one sins. And do this promptly, untimely, that is, do not have a fixed and definite time for this, but at all times, even if it is not convenient, manage. And if you find, Paul says, someone sinning, correct. For nothing ought to be done before you have convinced: and after you have shown him to be guilty, rebuke.

Find fault, blame. Then after the wound, apply a remedy. For Paul says, "encourage," so that such a person is not swallowed up by excessive grief.

with great patience. For the matter requires patience, so that one should not simply trust those who speak, but come through every investigation and the test of time to the truth.

and careful instruction. Paul says to admonish along with the rebuke, as one lays it upon a child, not as one punishing an enemy, for he knows when encouragement has more power than rebuke.

About those who were devising new things to oppose Timothy.

Commentary on 2 Timothy

Rulers ought also to guard with anxious thought not only against saying in any way what is wrong, but against uttering even what is right overmuch and inordinately; since the good effect of things spoken is often lost, when enfeebled to the hearts of hearers by the incautious importunity of loquacity; and this same loquacity, which knows not how to serve for the profit of the hearers, also defiles the speaker. Hence Paul also, in admonishing his disciple to be instant in preaching, when he says, I charge thee before God and Christ Jesus, Who shall judge the quick and the dead by His appearing and His kingdom, preach the word, be instant opportunely, importunely, being about to say importunely, premises opportunely, because in truth importunity mars itself to the mind of the hearer by its own very cheapness, if it knows not how to observe opportunity.

The Book of Pastoral Rule, Part 2, Chapter 4

That is to say, do not think its not time to preach, always let it be that time for you, not just in peace or in gladness, nor should you teach only in Church while you are being censored, but even if you are in prison laying in chains, do not cease preaching.

To what exactly does the apostle adjure? What does this mean? "Preach the word," do not hide, or do not bury in the ground, the gift that is in you. Oh, let us be frightened by this, we who are lazy to preach.

Preach unceasingly, speak tirelessly, not once but always. Let there be no set time for you, but "in season," that is, in time of peace, tranquility, and being in church, and "out of season," that is, in dangers and outside the church—speak and preach. The apostle said "in season" and "out of season" in the same sense in which these expressions are used in ordinary speech. A favorable time for preaching is considered a time of peace and calm, and an unfavorable time for it is a time of calamities. Others again consider preaching in church to be timely preaching, and preaching outside the church to be untimely. Or yet another way: do not wait for the time of someone's fall, but teach before anyone falls.

When you see that this must be done, that is, when you find someone sinning or intending to sin, do not let it pass without consequence.

Rebuke him, that is, impose a penance and punishment, after you have exposed and proven to the one erring his error.

Prohibition with punishment is like cutting, while consolation is like a pleasant plaster. Therefore, apply the plaster of consolation, lest cutting alone, producing extreme pain, cast one into despair.

Combine this with all preventive measures. For one must also reprove with all longsuffering, so that the one reproved may believe everything not without reason; "and edification," explaining how he sinned and wherein the sin lies. Thus, one must also rebuke with longsuffering, imposing penalties not as upon an enemy, but as upon a son—correction. And in teaching, that is, instructing him of the benefit of punishment. Exhortation most of all requires longsuffering and teaching. With longsuffering not occasional, but "with all," that is, manifested on every occasion—in deeds, in words, and in outward appearance.

Commentary on 2 Timothy

Then when he says, "preach the word," he exhorts him to be instant in doctrine, which is twofold: one is for all men; the other for some, at "reprove." First, therefore, he urges him to engage in general teaching; second, how to do so.

He says, therefore, "preach the word" of the Gospel: "go into the whole world and preach the Gospel to every creature" (Mark 16:15). For there are two elements in preaching: the announcement of the truth and instruction in morals; and the preacher should do both: "beginning at Moses and all the prophets he expounded to them in all the Scripture, the things that were said concerning him" (Luke 24:27).

The manner is persistence and continuance; hence he says, "be instant in season, out of season": "my daily instance, the solicitude for all the churches" (2 Cor 11:28). But he says, "out of season," which is against what is said: "a parable coming out of a fool's mouth is rejected; for he speaks it not in due season" (Sir 20:22) and in Proverbs: "a word in due time is best" (Prov 15:23). I answer that a preacher according to truth should preach in season; but according to the false opinion of his hearers, he should preach out of season, because for the preacher of truth every season is in season for the good, but out of season for the wicked: "he that is of God hears the words of God; therefore you hear them not, because you are not of God" (John 8:47); "how very unpleasant is wisdom to the unlearned" (Sir 6:21). For if a man were to take advantage of an opportunity to speak only to those who are willing to hear, he would benefit the just alone; but it is his duty to preach also to the wicked, that they may be converted; that is why he adds, "out of season": "cry, cease not, lift up your voice like a trumpet and show my people their wicked doing, and the house of Jacob their sins" (Isa 58:1).

Then when he says, "reprove," he gives his advice in detail: first, he gives it; second, he describes the manner, at "in all patience." For a person who instructs anyone in detail can instruct him regarding the faith, so as to instill the truth and remove error; in regard to this he says, "reprove," namely, their errors: "rebuke with all authority" (Titus 2:15). Or he can instruct in matters pertaining to good morals, to which he should sometimes exhort good men, who are in lofty positions; and then he should speak calmly and gently; hence he says, "entreat": "an ancient man rebuke not, but entreat as a father" (1 Tim 5:1); "you who are spiritual should instruct such a one in a spirit of meekness" (Gal 6:1), and especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; hence he says, "rebuke": "wherefore rebuke them sharply, that they may be sound in faith" (Titus 1:13); "refuse not the chastising of the Lord" (Job 5:17).

But how shall he rebuke? "In all patience," lest you seem to be angry and to be rebuking from anger; but calmly: "the learning of a man is known by patience" (Prov 19:11); "they shall be patient that they may show" (Ps 91:15); "and doctrine," namely, in matters pertaining to the faith and to morals: "they shall feed you with knowledge and doctrine" (Jer 3:15).

Commentary on 2 Timothy

For their Mother—that is, Leto—secretly stirred them up (whence also she is called Leto, according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears.

Against Heresies Book 2

3–4

You can understand the desire of the prodigal son to be sated with pods in this way. When rational nature exists in irrationality, it simply desires. If it does not get more convincing reasons, then it accepts any reason at all. Since the pods taste sweet and make the body fat, they do not bind the bowels. They are the specious words of lovers of matter and the body, who say that pleasure is a good, “itching at their ears and running after myths.”

Fragment on Luke 216

Paul, in the second to Timothy: "There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables."

Treatise XII Three Books of Testimonies Against the Jews

3–4

The apostle was cognizant of these sinful tendencies of the will, and besides his numerous admonitions to defend the faith and to preach the word, he said in his epistle to Timothy: “There will come a time when they will not endure the sound doctrine; but having itching ears, will heap up to themselves teachers according to their lusts, and they will turn away from hearing the truth and turn aside rather to fables.” When they will no longer endure sound doctrine in their eagerness for godlessness, they will gather teachers together for these things which they desire. They will compile a doctrine that fits in with their desires, since they are no longer eager to be taught. They want to bring together teachers for that which they already desire in order that this large number of teachers whom they have sought and assembled may satisfy the doctrines of their own passionate desires.

On the Trinity 10.2

3–4

For there are certain persons who have not only their ears and their tongues but even, as I now perceive, their hands too, itching for words. They delight in profane babblings, and oppositions of science falsely so called, and strifes about words, which tend to no profit. Paul is the preacher and establisher of the “Word cut short.” The teacher of the fishermen calls to question all that is excessive or superfluous in discourse.

Orations 27.1

3–4

"For the time will come when they will not endure sound doctrine." Before they grow stiffnecked, preoccupy them all. For this reason he says, "in season, out of season"; do everything, so as to have willing disciples. "But after their own lusts," he says, "shall they heap to themselves teachers." Nothing can be more expressive than these words. For by saying "they shall heap to themselves," he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. "They shall heap to themselves teachers," he says, "having itching ears." Seeking for such as speak to gratify and delight their hearers. "And they shall turn away their ears from the truth, and be turned unto fables." This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, "They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name's sake." (Matt. x. 17.) And this blessed man elsewhere says, "For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock." (Acts xx. 29.) But this he said that they might watch, and duly use the present opportunity.

Homily on 2 Timothy 9

3–4

All the most foolish heretics who want themselves to be called Christians try to color the impertinencies of their inventions. At this human sensibility especially shudders, with the occasion of the sentence of the Gospel where the Lord says, “I have yet many things to say to you, but you cannot bear them now.” These were the very things that at that time the disciples could not bear, and the Holy Spirit taught such things as an unclean spirit pales to teach and preach openly, by whatever impertinence he may be moved. These are the ones that the apostle foresees in the Holy Spirit and says, “For there will be a time when they will not endure sound doctrine, but, according to their own desires, they will heap to themselves teachers, itching to hear, and will indeed turn away their hearing from the truth but will be turned to fables.”

Tractates on John 97.3-4

3–4

For there will be a time when they will not endure sound teaching; but according to their own desires they will accumulate for themselves teachers, having their ears tickled; and they will turn away their hearing from the truth and turn aside to myths.

Therefore, before they rush headlong, occupy them in the meantime while they obey you. For this reason, Paul says "in season and out of season," (2 Tim. 4:2) as long as they endure. For they must be accustomed to persuasion before they revolt. But observe the absurdity of the teachers, that the desires of the people serve as a pretext for them to protect themselves.

having their ears tickled. That is, delighting in hearing things that excite desire, and always longing to hear things that please.

and they will turn away their hearing from the truth. Paul foretells these things, not to cause sorrow, but teaching that it is necessary for the disciples, until they become obedient and reasonable, to be properly shaped and to be burdened, and so that when this comes to pass, they do not lose heart. "For I was prepared," he says, "and I was not disturbed." (Ps. 119:60) Do you see that they do not err as if unaware, but willingly? For they will turn away their hearing, he says, and be turned aside, so that the evil is voluntary.

Commentary on 2 Timothy

That is to say, they delight in their ears.

So, warn them before they plunge into calamity. This is why he also said above: "in season and out of season"; while you still have the opportunity to persuade, do everything.

The Apostle indicates by the expression "they will choose" a disorderly crowd of teachers, and also that they are chosen by the people, who will act not according to sound reason, but will choose those who will indulge their lusts and only say and do what is pleasing to them.

Those who always want to hear what is pleasant, delightful, and flattering to the ear.

Commentary on 2 Timothy

Then when he says, "there shall be a time," he shows why this admonition is necessary. But there is a threefold need for the abovementioned advice: first, on the part of the hearers; second, on Timothy's part, at "but be vigilant"; third, on the part of the Apostle, at "for I am even now ready" (2 Tim 4:6). In regard to the first he does two things: first, he describes the need; second, he explains the statement, at "and will indeed turn."

The first need arises from the perversity of those who hear, for they desire to hear not what is useful, but what is new. He says, therefore, in regard to the first: be instant, when they refuse to listen to sound doctrine. "For there shall be a time when they will not endure sound doctrine," when their teachers are wicked: "I know that after my departure, ravening wolves will enter in among you, not sparing the flock" (Acts 20:29); hence he says, "they will not endure," i.e., your doctrine will be hateful to them, namely, Christ's doctrine: "all my words are just, there is nothing wicked nor perverse in them" (Prov 8:8).

Another perversity is that they wish to hear strange and harmful things: "O children, how long will you love childishness, and fools covet things which are hurtful to them, and the unwise hate knowledge?" (Prov 1:22). He says, therefore: "but they will heap to themselves teachers," i.e., they will multiply teachers unto themselves. Against this it is said: "be you not many masters, my brethren, knowing that you receive the greater judgment" (Jas 3:1). And there is a heaping up when unbecoming and unsatisfactory things are multiplied. Furthermore, there is more of a heaping up if they accept four who are unworthy, than if they accept a hundred who are good, because "the multitude of the wise is the welfare of the whole world" (Wis 6:26); "speak unto us pleasant things" (Isa 30:10).

And this is according to their desires, because one wishes to hear one, and another, and another; consequently, they search for different teachers. And he says, "teachers having itching ears," namely, their hearers. For an itch is present in the feet, when one cannot stay put; but it is present in the ears, when a person wishes to hear only unusual and curious and sometimes harmful news: "now all the Athenians, and strangers that were there, employed themselves in nothing else, but either in telling or in hearing some new thing" (Acts 17:21). In this way heretical doctrines were spawned: "stolen waters are sweeter, and hidden bread is more pleasant" (Prov 9:17).

Commentary on 2 Timothy

3–4

Why on earth do the newspapers, in describing a dynamite outrage or any other political assassination, call it a “dastardly outrage” or a cowardly outrage? It is perfectly evident that it is not dastardly in the least. It is perfectly evident that it is about as cowardly as the Christians going to the lions. The man who does it exposes himself to the chance of being torn in pieces by two thousand people. What the thing is, is not cowardly, but profoundly and detestably wicked. The man who does it is very infamous and very brave. But, again, the explanation is that our modern Press would rather appeal to physical arrogance, or to anything, rather than appeal to right and wrong.

All Things Considered, The Boy (1908)

3–4

At last, in an hour of desperation, they formed themselves into a club or conspiracy with the object of inventing some story which even the king could not swallow. They called it The League of the Long Bow; thus attaching themselves by a double bond to their motherland of England, which has been steadily celebrated since the Norman Conquest for its heroic archery and for the extraordinary credulity of its people.

At last it seemed to the four archers that their hour had come. The king commonly sat in a green curtained chamber, which opened by four doors, and was surmounted by four turrets. Summoning his champions to him on an April evening, he sent out each of them by a separate door, telling him to return at morning with the tale of his journey. Every champion bowed low, and, girding on great armour as for awful adventures, retired to some part of the garden to think of a lie. They did not want to think of a lie which would deceive the king; any lie would do that. They wanted to think of a lie so outrageous that it would not deceive him, and that was a serious matter.

The first archer who returned was a dark, quiet, clever fellow, very dexterous in small matters of mechanics. He was more interested in the science of the bow than in the sport of it. Also he would only shoot at a mark, for he thought it cruel to kill beasts and birds, and atrocious to kill men. When he left the king he had gone out into the wood and tried all sorts of tiresome experiments about the bending of branches and the impact of arrows; when even he found it tiresome he returned to the house of the four turrets and narrated his adventure. “Well,” said the king, “what have you been shooting?” “Arrows,” answered the archer. “So I suppose,” said the king smiling; “but I mean, I mean what wild things have you shot?” “I have shot nothing but arrows,” answered the bowman obstinately. “When I went out on to the plain I saw in a crescent the black army of the Tartars, the terrible archers whose bows are of bended steel, and their bolts as big as javelins. They spied me afar off, and the shower of their arrows shut out the sun and made a rattling roof above me. You know, I think it wrong to kill a bird, or worm, or even a Tartar. But such is the precision and rapidity of perfect science that, with my own arrows, I split every arrow as it came against me. I struck every flying shaft as if it were a flying bird. Therefore, Sire, I may say truly, that I shot nothing but arrows.” The king said, “I know how clever you engineers are with your fingers.” The archer said, “Oh,” and went out.

The second archer, who had curly hair and was pale, poetical, and rather effeminate, had merely gone out into the garden and stared at the moon. When the moon had become too wide, blank, and watery, even for his own wide, blank, and watery eyes, he came in again. And when the king said “What have you been shooting?” he answered with great volubility, “I have shot a man; not a man from Tartary, not a man from Europe, Asia, Africa, or America; not a man on this earth at all. I have shot the Man in the Moon.” “Shot the Man in the Moon?” repeated the king with something like a mild surprise. “It is easy to prove it,” said the archer with hysterical haste. “Examine the moon through this particularly powerful telescope, and you will no longer find any traces of a man there.” The king glued his big blue idiotic eye to the telescope for about ten minutes, and then said, “You are right: as you have often pointed out, scientific truth can only be tested by the senses. I believe you.” And the second archer went out, and being of a more emotional temperament burst into tears.

The third archer was a savage, brooding sort of man with tangled hair and dreamy eyes, and he came in without any preface, saying, “I have lost all my arrows. They have turned into birds.” Then as he saw that they all stared at him, he said “Well, you know everything changes on the earth; mud turns into marigolds, eggs turn into chickens; one can even breed dogs into quite different shapes. Well, I shot my arrows at the awful eagles that clash their wings round the Himalayas; great golden eagles as big as elephants, which snap the tall trees by perching on them. My arrows fled so far over mountain and valley that they turned slowly into fowls in their flight. See here,” and he threw down a dead bird and laid an arrow beside it. “Can't you see they are the same structure. The straight shaft is the backbone; the sharp point is the beak; the feather is the rudimentary plumage. It is merely modification and evolution.” After a silence the king nodded gravely and said, “Yes; of course everything is evolution.” At this the third archer suddenly and violently left the room, and was heard in some distant part of the building making extraordinary noises either of sorrow or of mirth.

The fourth archer was a stunted man with a face as dead as wood, but with wicked little eyes close together, and very much alive. His comrades dissuaded him from going in because they said that they had soared up into the seventh heaven of living lies, and that there was literally nothing which the old man would not believe. The face of the little archer became a little more wooden as he forced his way in, and when he was inside he looked round with blinking bewilderment. “Ha, the last,” said the king heartily, “welcome back again!” There was a long pause, and then the stunted archer said, “What do you mean by 'again'? I have never been here before.” The king stared for a few seconds, and said, “I sent you out from this room with the four doors last night.” After another pause the little man slowly shook his head. “I never saw you before,” he said simply; “you never sent me out from anywhere. I only saw your four turrets in the distance, and strayed in here by accident. I was born in an island in the Greek Archipelago; I am by profession an auctioneer, and my name is Punk.” The king sat on his throne for seven long instants like a statue; and then there awoke in his mild and ancient eyes an awful thing; the complete conviction of untruth. Every one has felt it who has found a child obstinately false. He rose to his height and took down the heavy sword above him, plucked it out naked, and then spoke. “I will believe your mad tales about the exact machinery of arrows; for that is science. I will believe your mad tales about traces of life in the moon; for that is science. I will believe your mad tales about jellyfish turning into gentlemen, and everything turning into anything; for that is science. But I will not believe you when you tell me what I know to be untrue. I will not believe you when you say that you did not all set forth under my authority and out of my house. The other three may conceivably have told the truth; but this last man has certainly lied. Therefore I will kill him.” And with that the old and gentle king ran at the man with uplifted sword; but he was arrested by the roar of happy laughter, which told the world that there is, after all, something which an Englishman will not swallow.

Alarms and Discursions, The Long Bow (1910)

3–4

[On "Life-Force philosophy" or "Creative Evolution" as a way of getting the comforts of belief in God without the demands]

One reason why many people find Creative Evolution so attractive is that it gives one much of the emotional comfort of believing in God and none of the less pleasant consequences. When you are feeling fit and the sun is shining and you do not want to believe that the whole universe is a mere mechanical dance of atoms, it is nice to be able to think of this great mysterious Force rolling on through the centuries and carrying you on its crest. If, on the other hand, you want to do something rather shabby, the Life-Force, being only a blind force, with no morals and no mind, will never interfere with you like that troublesome God we learned about when we were children. The Life-Force is a sort of tame God. You can switch it on when you want, but it will not bother you. All the thrills of religion and none of the cost. Is the Life-Force the greatest achievement of wishful thinking the world has yet seen?

Mere Christianity, Book 1, Chapter 4: What Lies Behind the Law

3–4

[On his adolescent drift from Christianity into occultism and "Higher Thought"]

The vagueness, the merely speculative character, of all this Occultism began to spread — yes, and to spread deliciously — to the stern truths of the creed. The whole thing became a matter of speculation: I was soon (in the famous words) "altering 'I believe' to 'one does feel'". And oh, the relief of it! From the tyrannous noon of revelation I passed into the cool evening twilight of Higher Thought, where there was nothing to be obeyed, and nothing to be believed except what was either comforting or exciting. I do not mean that Miss C. did this; better say that the Enemy did this in me, taking occasion from things she innocently said.

Surprised by Joy, Chapter 4: I Broaden My Mind

Do you see? They are not led astray out of ignorance, but willingly. "They will turn away," he says, "their hearing and will turn to fables." Therefore their evil is voluntary. The Apostle says this not in order to cast his disciple into despondency, but to persuade him to make proper use of the present time of safety, and so that he would courageously endure when this happens; just as Christ also says: "they will deliver you up to councils and will beat you" (Matt. 10:17). And Paul himself elsewhere: "after my departure savage wolves will come in among you" (Acts 20:29).

Commentary on 2 Timothy

Then he says, "and will indeed turn away their hearing from the truth," he explains his advice. First he explains what he had said, namely, that they will not endure sound doctrine, when he says, "they will turn away their hearing from the truth." For doctrine is sound when it is not an alloy of truth and falsity. Therefore, they will not endure sound doctrine, because they do not wish to hear the truth: "there is no truth and there is no mercy and there is no knowledge of God in the land" (Hos 4:1); "if I speak the truth, why do you not believe me?" (John 8:46).

"They will heap to themselves teachers" is explained when he says, "but will be turned unto fables." For a fable is composed of unusual details which are untrue, but men with itching ears love to hear them: "but avoid foolish and old wives' fables" (1 Tim 4:7).

Commentary on 2 Timothy

"But watch thou in all things, endure affliction." It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be "false Christs and false prophets"; so he too, when he was about to depart, spoke of these things. "But watch thou in all things, endure affliction"; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship. "Do the work of an evangelist, make full proof of thy ministry." Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; "make full proof of" that is, fulfill "thy ministry."

Homily on 2 Timothy 9

But you be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

But you be sober in all things. Therefore, because of being sober and having been awakened, he said these things.

endure hardship. Strive, Paul says, labor, anticipate the teachings of the disciples in good and true doctrines before that distress comes upon you.

fulfill your ministry. For even Timothy also served in preaching. Indeed, he preached. Therefore, complete what you have begun with confidence, and spread the message while they are still receptive.

Concerning his own impending departure, into eternal glory.

Commentary on 2 Timothy

Do you see why the apostle said first of all that he should be watchful? It is as if the apostle says: before this destruction comes, before the wolves arrive, suffer both voluntarily and against your will, in order to bring the sheep to a state of safety.

Therefore, the work of the evangelist is to suffer both from oneself and from others.

Thus, the ministry is fulfilled when one suffers.

Commentary on 2 Timothy

Then when he says, "but be vigilant," he proposes the need on Timothy's part, to whom the office was entrusted; hence it was necessary that he preach: first, he urges him to be solicitous; second, he exhorts him to labor; third, that he moderate his labor.

He says, therefore, "but be vigilant." As if to say: they are doing these things, but be vigilant: "watch therefore, because at what hour you know not, your Lord will come" (Matt 24:42); "and there were in the same country shepherds watching and keeping the night watches over their flocks" (Luke 2:8); "he that rules, with carefulness" (Rom 12:8).

But because solicitude exists without labor, it is empty: first, therefore, he urges him to labor in all things; second, he shows when he should labor; third, the need to labor. He says, therefore, be vigilant, but in such a way that you are doing something; hence he says, "labor": "the fruit of good labors is glorious" (Wis 3:15); "labor in all things," i.e., among every type of man: "blessed are you that sow upon all waters" (Isa 32:20); "preach the Gospel to every creature" (Mark 16:15).

Then he tells him in which task to labor when he says, "do the work of an evangelist," i.e., preach the Gospel, for this is the noble work unto which Christ has been sent: "to other cities also I must preach the kingdom of God; for therefore am I sent" (Luke 4:43); "the first shall say to Zion: behold they are here; and to Jerusalem I will give an evangelist" (Isa 41:27). Now the name "evangelist" is used sometimes to describe one who has written a Gospel: in this sense there are four; but sometimes it is used to describe those who preach the Gospel: that is the sense here and in Ephesians (Eph 4:11).

He is obliged to labor thus because it is your ministry entrusted to you; hence he says, "fulfill" it by preaching: "and say to Archippus: take heed to the ministry which you have received in the Lord, that you fulfill it" (Col 4:17). But he fulfills the office of evangelist who preaches the Gospel and manifests it in his actions: "Jesus began to do and to teach" (Acts 1:1).

Then he urges him to be moderate when he says, "be sober," either with bodily sobriety such as befits a preacher: for drunkenness is the enemy of wisdom: "I thought in my heart to withdraw my flesh from wine" (Eccl 2:3), or better, sobriety stands for discernment: "I speak words of truth and soberness" (Acts 26:25); "be sober and watch" (1 Pet 5:8).

Commentary on 2 Timothy

6–8

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles... Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

Clement's First Letter to the Corinthians, Chapter 5

Ye presbyters, "feed the flock which is among you," till God shall show who is to hold the rule over you. For "I am now ready to be offered," that I "may win Christ."

Epistle of Pseudo-Ignatius to the Antiochians

I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day" -doubtless of his suffering.

Scorpiace

I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.". There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing."

Epistle VIII

He did not add next something like “he will deliver me out of the mouth of the lion,” for he saw in the spirit that his death was all but at hand. So he adds to his words, “And I was delivered out of the mouth of the lion.” He says: “The Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom,” indicating his speedy martyrdom, which he foretells even more clearly in the same writing, when he says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand.”

Ecclesiastical History 2.22

"For I am now ready to be poured out, and the time of my departure is at hand." He has not said of my sacrifice; but, what is much more, "of my being poured out." For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.

Homily on 2 Timothy 9

Paul does not say libor but delibor, that is, enduring death in the confession of Christ as a libation of wine is poured out on behalf of honoring God.

Commentary on 2 Timothy

Let me say something about this; I am helped, you see, by their words, which have gone out to the ends of the whole wide world. Notice first of all his holy act of pouring himself out. He said he was being immolated, not that he was dying. It is not because one who is immolated doesn’t die but that not everyone who dies is immolated. So being immolated he is dying for God. The word is taken from sacrifice. Everything that is sacrificed is slaughtered for God.

Sermons 299.3

Hear Paul the apostle first acknowledging grace and afterwards seeking what was owed. What is the acknowledgment of grace in Paul? He “was before a blasphemer and a persecutor and contumelious,” he says, “but I obtained mercy.” He said that he was unworthy to obtain it, but that he obtained it not by his own merits but by the mercy of God. Hear him now ready to receive what is owed, he who had first accepted unmerited grace. He says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith. As to the rest, there is laid up for me a crown of justice.” Now he demands what is owed. Now he exacts what is to be paid. For look at the following words: “Which the Lord, the just judge, will render to me in that day.”

Tractates on John 3.10

Paul calls his destruction a libation, as if his blood were poured out for the sake of true religion.

Interpretation of the Second Letter to Timothy

For I am already being poured out as a drink offering, and the time of my departure has come.

For I, Paul says, already offer myself as a sacrifice to Christ. And he did not say sacrifice, but a drink offering, indicating something greater and more sacred. For a part of the sacrifice alone was offered to God as incense. But the entire drink offering was dedicated to Him. And Paul himself commands his disciples to do this, saying: "Present your members as a living sacrifice." (Rom. 12:1) For he who sacrifices for Christ performs a sacred service himself.

— [OECUMENIUS] The meaning of "being am poured out" is, as it were, that I break the war against all. Neither fighting nor being fought against, for I am perfected.

of my departure. For departure means death, either because of the departing from the earth from which we were taken; or towards the Creator Christ. [end of the excerpt by Oecumenius Π f.169r; A f.182v; B f. 220v; G f.309v—310r] —

Commentary on 2 Timothy

He did not say "I am being offered as a sacrifice," but something stronger. For in a sacrifice, not everything is offered to God, whereas a drink offering of wine was offered in its entirety.

Commentary on 2 Timothy

Above, he advised him to be instant in preaching, and this for the benefit of his audience as well as for Timothy himself; here he presents the third reason, namely, on the part of the Apostle: the reason being that he would be taken from this world soon: first, he predicts that his death is imminent; second, he asks for a visit, at "make haste to come" (2 Tim 4:9). In regard to the first he does two things: first, the imminence of his death is foretold; second, his feeling of security, at "I have fought a good fight." In regard to the first he does two things: first, he describes the sufferings he endured; second, he foretells the death he is awaiting, at "the time of my dissolution is at hand."

In regard to the first he says: "for I am even now ready to be sacrificed." As if to say: I will be sacrificed very soon, for the sufferings of the saints are called a sacrifice: "and if I be made a victim upon the sacrifice and service of your faith, I rejoice" (Phil 2:17); "I will sacrifice to you a sacrifice of praise," i.e., by suffering for you (Ps 115:17). In ancient times when sacrifices were being offered, the moist elements, which were called the firstfruits, were poured out and tasted: "if the firstfruit be holy, so is the lump also" (Rom 11:17); hence the sufferings of the saints were called outpourings.

And although I have experienced them for some time, "the time of my dissolution is at hand." But there are two kinds of dissolution, namely, of the soul from the body: "and the dust shall return into its earth from whence it was, and the spirit shall return to God who gave it" (Eccl 12:7); the other dissolution is that of the body into dust: "you are dust, and unto dust you shall return" (Gen 3:19).

Commentary on 2 Timothy

“Turn, O my soul, into your rest: for the Lord has been bountiful to you.” The brave contestant applies to himself the consoling words, very much like to Paul, when he says: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice.” These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn then to your rest, “for the Lord has been bountiful to you.” For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him.

Homilies 22

And let the bishop give thanks for them, saying as follows: "O Lord, save Thy people, and bless Thine inheritance," which Thou hast purchased with the precious blood of Thy Christ. Feed them under Thy right hand, and cover them under Thy wings, and grant that they may "fight the good fight, and finish their course, and keep the faith" immutably, unblameably, and unreprovably, through our Lord Jesus Christ, Thy beloved Son, with whom glory, honour, and worship be to Thee and to the Holy Spirit for ever. Amen.

Constitutions of the Holy Apostles Book 8

If anyone should think it out of all reason that a godly man should suffer grievously so that someone else should be put right, let him reflect that this life is a contest and a striving ground for virtue. The victors’ chaplets are splendid in exact proportion, therefore, to the pains with which they are won. That is why Paul was allowed to fall into countless afflictions. The purpose was that the crown of victory which he should bear off might be the greater.

Of the Nature of Man 44.69

For in a contest there is much labor needed. After the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well when he says, “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but to all who love his appearing.”

On the Duties of the Clergy 1.15.58

"I have fought the good fight, I have finished the course, I have kept the faith." Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." "A good fight," he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. "The good fight"! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. "I have finished the course." For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing It is not a mere display of strength and of rivalry. It draws all up to heaven. "I have kept the faith," he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? by being sober and watchful.

Homily on 2 Timothy 9

For I am of the opinion that no creature can be perfect according to true and consummate justice. Moreover, no one denies that one individual differs from another individual. I know that there are different measures of justice among men, that one individual is greater or lesser than another individual and that individuals who are not just in comparison with other individuals can still be called just according to their own standard and measure. The apostle Paul, the chosen vessel, who labored more abundantly than all of the apostles, was certainly just when he wrote to Timothy: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will give to me in that day; yet not to me only, but also to those who love his coming.” Timothy, who was his disciple and follower, who was guided by him in the way of life that he was to follow and the course he was to pursue in the acquisition of virtues, was also a just man. Are we to suppose for a moment that both of them possessed the one and the same measure of justice? Or that he who labored more abundantly than all of them does not have greater excellence?

Against the Pelagians 1.16

There is, of course, the passage where he speaks of immortality after good works, as if he really demands it as his due, for he says: “I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall render to me at that day.” Do you think, perhaps, that because he said “shall render” he meant that it was his due? But when “he ascended on high and took captivity captive,” he did not render but “gave gifts to men.” How could the apostle speak presumptuously as of a debt being paid back to him, unless he had first received grace which was not due to him, being justified by which, he fought the good fight?

To Simplician—on Various Questions 1.2.3

I have fought the good fight, I have finished the race, I have kept the faith.

fought. Paul said this, not boasting: by no means, but consoling the disciple, as if he were going to receive crowns and rewards for good works, and as if he said: You ought rather to rejoice than mourn, that I achieve such an end.

I have fought the good fight. For every struggle on behalf of Christ is good, even if it involves chains, or persecutions, or deaths. If therefore it is good, then you should accept it yourself.

I have finished the race. For Paul had run through the world, leading all to the knowledge of God, so that the Gospel had been fulfilled from Jerusalem all the way around to Illyricum.

I have kept the faith. For many wished to seize it from him, false friends, enemies, Greeks, Jews,

Commentary on 2 Timothy

As someone has said, you will scarcely ever find that when a person prays, some empty and external reflection does not impede him, causing the attention which the mind directs on God to be sidetracked and interrupted. So it is a great and most wholesome struggle to concentrate on prayer once begun, and with God’s help to show lively resistance to the temptations of the enemy, so that our minds may with unflagging attention strain to be ever fastened on God. Then we can deservedly recite Paul’s words: I have fought a good fight, I have finished my course, I have kept the faith.

Explanation of the Psalms 101.1

One must give gentle council to the depressed student, urging him to be courageous, as if he was far from his crown, fulfilling everything, you must rejoice, he says, not agonize.

Why does Paul now exalt himself for this? He does not exalt himself, but consoles his disciple, so that he would not grieve for him, because Paul, having attained a good end, departs to receive his crown. Just as a father before death, consoling his son sitting before him and weeping, says to him: do not weep, child, we have lived well, we have raised trophies, the king shows us his favor, and you will be glorified by my deeds. Obviously, the father says this in order that by his praises he might make his son bear more easily the separation from him. So too Paul consoles Timothy here, leaving his epistle as a testament. "I have fought the good fight," therefore you too take it upon yourself. So then, Paul, where there are bonds and chains, there is also a good fight? Yes, for the very reason that it is accomplished for Christ. In ordinary spectacles people compete for many days, and for one moment receive a crown; but here glory belongs to those who have fought forever. Therefore the fight is good, that is, pleasant and glorious.

The Apostle accomplished the work of preaching the Gospel from Jerusalem and the surrounding region to Illyricum, traversing this distance while overcoming countless obstacles of death, punishments, and calamities, as if having fiery wings.

Much assailed his faith: threats, mortal dangers, the temptation of pleasures; but he withstood everything, being vigilant and watching for the creeping thief of faith.

Commentary on 2 Timothy

Then when he says, "I have fought a good fight," he shows why he feels secure in the face of death. But it should be noted that the death of a just man is different from that of the sinner, because, as it is said: "when the wicked man is dead, there shall be no hope any more" (Prov 11:7). For since he put his hope in transitory things, he has no confidence in eternal things. But a just man puts his hope in eternal things and not in temporal things. First, therefore, he describes how he merited this security; second, his security concerning the reward: "as to the rest."

Merit is obtained in this life by doing three things: first, by resisting evil; second, by making progress in good; third, by using God's gifts well.

The first is called a struggle; hence he says, "I have fought a good fight." But a fight is said to be good, first of all, if it is over something good; for example, if it is waged on behalf of faith and justice, as the apostle Jude says: "dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints" (Jude 1:3); "strive for justice for your soul, even unto death fight for justice" (Sir 4:33). Second, a struggle is good if it is conducted well, i.e., if one fights carefully and according to the rules: "he who strives for the mastery is not crowned, except he strive lawfully" (2 Tim 2:5); "I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway" (1 Cor 9:26). Third, it is good when the struggle is difficult: "she gave him strong conflict, that he might overcome" (Wis 10:12).

To the extent that there is progress in the good it is called a course; hence he continues, "I have finished my course": "so run that you may obtain" (1 Cor 9:24). And it is called a course or journey to holiness, because they run swiftly in order to end up better, being prodded by the goad of charity: "let us hasten therefore to enter into that rest" (Heb 4:11); "I have run the way of your commandments" (Ps 118:32).

But the struggle and the journey towards death continued; therefore, he was not finished struggling or running. I answer that just as a man who begins well and intends to finish has the work complete, so too the Apostle: for he had begun and intended to finish.

The good use of God's gifts is twofold, namely, the preservation of faith; hence he says, "I have kept the faith," which he does who uses God's gifts for the glory of God and the salvation of his neighbor: "who, think you, is a faithful and wise servant, whom his lord has appointed over his family?" (Matt 24:45). "He counted me faithful, putting me in the ministry" (1 Tim 1:12). Or, "I have kept the virtue of faith in me": "all that is not of faith is sin" (Rom 14:23). Hence Matthew says: "be prudent as serpents" (Matt 10:16), i.e., guard the faith as the tower and foundation of the virtues.

Commentary on 2 Timothy

Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

De Corona

And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him "in that day." Such joy as that-secure so entirely concerning the Lord-he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience.

Of Patience

These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.

Dogmatical and Historical Fragments

While we await the fullness of time, the souls await their due reward. Some await punishment and others glory. And yet in the meantime the one group is not without harm nor the other without gain. For the former will be dismayed upon seeing that the reward of glory has been stored up for those who keep the law of God, that the chambers of those souls are being preserved by the angels, that shame and ruin will be the punishments of their negligence and rebellion, so that they may gaze on the glory of the Most High and blush to come into his sight, for they have profaned his commandments.

Death as a Good 10.47

The martyr's own struggles surpass our mortal nature. The prizes they won go beyond our powers and understanding. They laughed at the life lived on earth. They trampled underfoot the punishment of the rack. They scorned death and took wing to heaven. They escaped from the storms of temporal things and sailed into a calm harbor. They brought with them no gold or silver or expensive garments. They carried along no treasure which could be plundered but the riches of patience, courage and love. Now they belong to Paul's choral band while they still await their crowns, because they have escaped henceforth the uncertainty of the future.

Discourses Against Judaizing Christians 6.1

"Henceforth there is laid up for me a crown of righteousness." Here again he calls virtue in general righteousness. Thou shouldest not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly thou mightest rather grieve, and fear lest I should fail and perish. "Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing." Here also he raises his mind. If "to all," much more to Timothy. But he did not say, "and to thee," but "to all"; meaning, if to all, much more to him. But how, it may be asked, is one to "love the appearing" of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to "love His appearing." He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, "If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him." (John xiv. 23.)

Homily on 2 Timothy 9

I have received the letter of your Reverence in which you urge on us the great good of loving and longing for the coming of our Savior. In this you act like the good servant of the master of the household who is eager for his lord’s gain and who wishes to have many sharers in the love which burns so brightly and constantly in you. Examining, therefore, the passage you quoted from the apostle where he said that the Lord would render a crown of justice not only to him but to all who love his coming, we live as uprightly as he and we pass through this world as pilgrims while our heart constantly expands with this love, and whether he comes sooner or later than he is expected, his coming is loved with faithful charity and longed for with pious affection.

Letters 199.1.1

He calls the “crown of righteousness” that which has been prepared for the righteous, which is given by a just sentence. When? On that day. By whom? By the just judge. I have known him as just; I have known him as the judge. I trust in his judgment. I look for a sentence. In this way Paul offers consolation to all children of faith.

Interpretation of the Second Letter to Timothy

From now there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who love his appearance.

From now there is laid up for me the crown of righteousness. Then Paul also comforts Timothy from his sufferings. For who would grieve over one receiving a crown? And of righteousness, as if it were the universal virtue.

which the Lord, the righteous Judge, will award to me on that day. For do not tell me here about temporary things, for I seek those there. But see how the obligation demands it from him, through the phrase, "will award to me," but he did not say, "He will give"; this is also indicated by, "the righteous Judge."

not only to me. Here he also appointed Timothy, saying that he will repay you as well.

For if he gives a crown to all who love his appearance, much more to you. But who loves his appearance? Those who do good deeds and are rewarded by the good.

Commentary on 2 Timothy

The holy man demands judgment because he is certain of the Lord’s mercy. As Paul has it: “As to the rest, there is laid up for me a crown of justice, which the Lord, the just Judge, will render to me in that day.” He walks in his innocence because … he puts his trust in the Lord. The presumption he shows is not in his own powers but in God’s generosity.

Explanation of the Psalms 25.1

What was said was sufficient for consolation; but here he adds also about the rewards, in order to further encourage the disciple. One should not, he says, grieve or sorrow, because I am departing to receive the crown. By "righteousness" here as well the apostle means virtue in general.

He did not say "will give," but "will render," as something owed, as a debt. Being righteous, He will undoubtedly determine the recompense for labors, so that the crown by righteousness must belong to me.

Here the apostle encourages Timothy himself as well. For if He will repay all, then how much more you. And who loves His appearing? He who does things worthy of that appearing, so that he who does not, clearly does not love it, but rather hates it, lest he receive what he deserves according to his deeds. "Appearing" (επιφάνεια) is so called because it appears on high (το επάνω φαινεσθαι) and shines forth from above. Before the universal appearing there is yet another appearing, in which the Lord reveals Himself to those who are worthy, and not to the world. Behold again, the Lord says: "We will come to him, and make Our abode with him" (Jn. 14:23).

Commentary on 2 Timothy

Then when he says, "as to the rest," he mentions his hope for a reward: first, he mentions this hope; second, the one who will fulfill this hope, at "which the Lord will render"; third, he mentions the others who will share in that reward, at "who love his coming."

He says, therefore: since I have fought and finished the course, nothing remains but to be crowned. It is called a crown of justice, because God will confer it according to justice.

But it seems that eternal life is conferred because of grace: "the grace of God is everlasting" (Rom 6:23) and "the sufferings of this time are not worthy to be compared with the glory to come" (Rom 8:18). Therefore, it is not a matter of justice. I answer that grace is involved inasmuch as it is the root of merit, and justice inasmuch as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, inasmuch as it is given to the just according to their just works: "say to the just man that it is well, for he shall eat the fruit of his doings" (Isa 3:10).

This crown is twofold: one is primary and the other secondary. The primary crown is the essential reward, which is nothing less than joy in the truth: "in that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people" (Isa 28:5). In this sense God is our crown. The second is the crown reserved for special works: and this is golden. One is given to the martyrs: "but one is not crowned, except he strive lawfully" (2 Tim 2:5); this is why he says, "I have fought a good fight." Another is given to virgins: "and it triumphs crowned for ever, winning the reward of undefiled conflicts" (Wis 4:2); in regard to this he says, "I have finished my course": "these follow the Lamb whithersoever he goes" (Rev 14:4). A third is given to teachers: "she shall give to your head increase of grace and protect you with a noble crown" (Prov 4:9); in regard to this he says, "I have kept the faith."

And he says, "there is laid up," i.e., set aside according to eternal predestination: "for I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day" (2 Tim 1:12).

The giver is God; hence he says, "which the Lord will render to me," namely, in his justice, "in that day." For he will render two crowns of glory: one to the soul, and this is bestowed on the saints in that day, namely, at death; hence he says, "the time of my dissolution is at hand"; "if our earthly house of this habitation be dissolved, we have a building of God" (2 Cor 5:1). The other is conferred on the body in that day, namely, of judgment: "it is sown in corruption; it shall rise in incorruption" (1 Cor 15:43).

All the saints will take part in this; hence he says, "and not only to me" is it set aside: "come, Lord Jesus" (Rev 22:20); "let my beloved come into his garden and eat the fruit of his apple tree" (Song 5:1). But those who do not love God have no reason for loving his coming: "woe to them that desire the day of the Lord" (Amos 5:18), because the crown will be given for charity alone: "he that loves me shall be loved of my Father, and I will love him and will manifest myself to him" (John 14:21).

Commentary on 2 Timothy

It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God." (1 Tim. iii. 15.) But he was withholden by a strong necessity. He was no longer matter of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, "Hasten to come to me before the winter."

Homily on 2 Timothy 10

I urged you to come to me quickly.

For what reason does Paul call Timothy to himself to whom the Church of Ephesus had been entrusted? Since Paul being in prison, he was not able to leave. Therefore, he wishes Timothy to come to him, both because he is alone, and because he had given him certain instructions.

come to me quickly. Paul did not say: Meanwhile, while I am still alive: for he did not want to sadden Timothy.

Commentary on 2 Timothy

That is, for relaxation and luxery.

Why does the apostle call Timothy to himself, when he had been entrusted with the Church in Ephesus and an entire people? Because he was in bonds, having been imprisoned by Nero, and could not come to him himself; therefore he calls him to Rome, wishing, perhaps, to pass on many things to him before his death.

Commentary on 2 Timothy

He asks for a visit: first, he summons Timothy; second, he describes his condition, at "Alexander"; third, he concludes the epistolary greeting, at "Eubulus and Pudens salute you." In regard to the first he does three things: first, he asks him to come; second, he suggests a companion, at "take Mark"; third, he tells him what to bring, at "the cloak that I left." In regard to the first he does two things: first, he summons him; second, he tells why he should come, at "for Demas."

He says, therefore: because I shall be leaving the world soon, "make haste to come to me quickly," so that we may console each other and that I may help you in preaching the Gospel, for which I am anxious even in my chains: "a brother that is helped by a brother is like a strong city" (Prov 18:19).

Commentary on 2 Timothy

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.

Epistle to the Philippians 9

As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these particulars proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: "Demas hath forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." From this he shows that he was always attached to and inseparable from him.

Against Heresies Book 3

Of the churches of Galatia, Crescens.

Constitutions of the Holy Apostles

"For Demas hath forsaken me, having loved this present world." He does not say, "That I may see thee before I depart this life," which would have grieved him, but "because I am alone," he says, "and have no one to help or support me." "For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica"; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, "having loved this present world."

Homily on 2 Timothy 10

He calls “Galatia” what we now call Gaul; for so all of the older peoples called this place, as anyone can recognize from many sources, especially from the Jewish history written by Josephus. For those people who are now called Galatians are so designated in the old narratives that trace their movement from those regions to various places.

Commentary on 2 Timothy

10–11

For Demas has forsaken me, having loved this present age, and has gone to Thessalonica; Crescens to Galatia; Titus to Dalmatia. Only Luke is with me. Take Mark and bring him with you, for he is useful to me for ministry.

having loved this present age. Having become safe and secure, as he thought. For Demas preferred to indulge in luxury at home rather than suffer hardships with me. But Paul does not want to slander this man, rather to support us so that we do not become weak.

Crescens to Galatia. They had left of their own accord, therefore he does not say, "The rest." Moreover, Titus was among the distinguished to whom the bishopric of Crete had been entrusted.

Only Luke is with me. This Luke is the one who wrote the Gospel and the Acts of the Apostles. And since he was eager to learn, holy and committed, he was never separated from Paul.

Take Mark and bring him with you, for he is useful to me. Paul said, "Not for my comfort, but for the ministry of the Gospel." Indeed, Paul also called Timothy for this reason, so that after his death the brothers might be comforted.

for ministry. Of the Gospel, Paul says.

Commentary on 2 Timothy

He does not find fault with them; for they were sent for preaching.

He does not say: I wish to see you before I die, so as not to grieve him; but rather — since I have no one who would help me in preaching the gospel, hasten to come. What does "having loved the present age" mean? That is, having loved ease, a safe and quiet life, he preferred to enjoy himself at home rather than suffer hardships with me. He reproaches Demas alone, though he wished not so much to reproach him as to put us to shame, so that we would not lose heart in dangers; at the same time, he also wanted to bind Timothy even more closely to himself.

These he does not reproach; for Titus was one of the most remarkable men, so that Crete was entrusted to him. So then, these two men departed not because they loved the present age, but on business, and perhaps preaching, or some other necessity.

Commentary on 2 Timothy

The reason he summons him is because he has been deprived of all human companionship: first, he was abandoned by one of them because of his guilt; second, because he had sent others to preach.

He says, therefore, "for Demas has left me," i.e., he preferred the love of this world to loving me: "if a man loves this world, the love of the Father is not in him" (1 John 2:15). Crescens, one of his disciples, is gone into Galatia, sent by the Apostle. Titus was also sent by him into Dalmatia, where he later became bishop: "can you send lightnings and will they go?" (Job 38:35).

Commentary on 2 Timothy

"Only Luke is with me." For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude. "Take Mark, and bring him with thee, for he is profitable to me for the ministry." It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach.

Homily on 2 Timothy 10

He was constantly at his side, wrote the Gospel and the Acts of the Apostles. The apostle speaks of him in another epistle: "the brother, whose praise is in the gospel throughout all the churches" (2 Cor. 8:18).

He demands him not for his own comfort, but for the service of the Gospel. For even in chains he did not cease to preach. Consequently, he was also summoning Timothy not for himself, but for the sake of the preaching of the Gospel, so that no disturbance would arise among the believers on the occasion of his death; when many of his disciples would be present at this, they would restrain the disturbance and comfort those who would not easily bear his passing. For among the believers in Rome, there were probably also men worthy of great respect.

Commentary on 2 Timothy

"Only Luke is with me." He retained him for preaching the Gospel, in which he was most gracious: "whose praise is in the Gospel through all the churches" (2 Cor 8:18).

Then when he says, "take Mark and bring him with you," he assigns him a companion. This Mark was also called John and was a cousin of Barnabas. In Acts it is recorded that Barnabas would have taken with him John also that was surnamed Mark (Acts 15:37); but Paul vetoed it. As a result they quarreled and departed one from the other: "Mark the cousin germane of Barnabas" (Col 4:10).

The reason is this: "for he is profitable to me for the ministry."

Commentary on 2 Timothy

12–13

I have sent Tychicus to Ephesus. Bring the cloak that I left with Carpus at Troas, and the books, especially the parchments.

I have sent Tychicus. See the unity through all things.

Bring the cloak that I left. Here Paul mentions a certain garment. However, he seeks to ensure that he is not a burden to anyone in need. For this is of the greatest concern to him everywhere.

— [CHRYSOSTOM] In another way. Here the type of clothing is mentioned. Some indeed want it to signify a case in which little books were kept. But what necessity was there for the little books themselves, for one who was soon to depart to God? Certainly, then it was especially necessary to entrust them to the faithful, and for them to have those as their own teaching. Indeed, he was seeking a case so that he would not need to receive it from others. [end of the excerpt by Chrysostom] —

— [THEODORET] especially the parchments. The term "parchments," more commonly known in Roman usage as "scrolls" [εἶλητα], was used moderately according to the custom in Rome, from which Paul was indeed writing the Epistle. For the ancient Scriptures were contained in scrolls, just as the Jews still mostly possess them up to the present day. [end of the excerpt by Theodoret] —

He referred to books [βιβλία] in a general sense, so that Paul might also have books in another form or format.

especially the parchments. Perhaps, however, these contained certain more useful things within themselves. Nevertheless, those worthy of laughter are those who think that the Apostle here meant a cloak rather than a type of booklet, who did not pay attention to the sequence of letters. For it would have been needless to say: "And books," even if that had been a type of booklet, since it could have been indicated together with others.

Commentary on 2 Timothy

Thus, I remained alone, and your presence is necessary.

Commentary on 2 Timothy

Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel -a garment specially sacred to Osiris.

De Corona

would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king's furnace praying in their trousers and turbans.

On Prayer

The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such.

Commentary on the Second Letter to Timothy

"The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments." The word here translated "cloak" may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching.

Homily on 2 Timothy 10

The view that this paenula is some other kind of book, rather than just a garment, is ridiculous.

Commentary on 2 Timothy

Paul makes a distinction here between the parchment volumina, which are in the form of scrolls, and the regular libros, which are in book or codex form.

Commentary on 2 Timothy

The money-bag had the books and the paper. He teaches us as if its our last breath, that if we are in prison, the divine oracles not must not be neglected. He speaks of the Jewish propitiation of the law.

Here the apostle speaks of the cloak; he asks for it so as not to have need to take from others. For everywhere he takes great care not to be in need of others. Some, however, think that this is a case, a container in which the books were kept. Why did he need books when he was preparing to depart to God? So that he might pass them on to the faithful, that they might have them in his stead.

Probably, they contained within themselves something more valuable.

Commentary on 2 Timothy

Then when he says, "the cloak that I left at Troas with Carpus," he tells him what to carry. Carpus is a saint.

According to Jerome, the cloak, or penula, was a volume of the law which he kept on a scroll. Or a penula was an article of clothing; but according to Chrysostom, it was a common article of clothing. And because the Apostle lived as a poor man in Rome, he wanted his clothes brought to him. Haymo says that it was a special garment worn by the nobility; hence in Acts Paul declared that he was a Roman citizen, for Paul's father served the Romans at Tarsus of Cilicia (Acts 22:27). As a result he became a Roman citizen, and the penula was an article of clothing worn by the consul. Perhaps his father was a consul. Or a penula is a handbag for carrying books. This seems to be correct, because he continues, "bring the books."

But why did the Apostle need books, if he was filled with the Holy Spirit, and if his dissolution was at hand? I answer that he needed them for two reasons: first, for the consolation they would bring: "we had for our comfort the holy books that are in our hands" (1 Macc 12:9). For in books we find a remedy against tribulations. Or he says this lest they be lost and not available to the faithful. Again, the closer death came, the more he occupied himself with the study of the Scriptures. The same was true of Ambrose, who did not stop writing until his last sickness, so that as he was writing the words of Psalm 47: "great is the Lord and exceedingly to be praised" (Ps 47:2), he passed away.

"Especially the parchments": these were blank sheets or charts on which he wrote his epistles or his sermons.

Commentary on 2 Timothy

The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.

On the Flesh of Christ

14–15

"Alexander the coppersmith did me much evil; the Lord reward him according to his works." Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. "He did me much evil," he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: "What persecutions I endured, but out of them all the Lord delivered me." (2 Tim iii. 11.) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it. "Of whom be thou ware also; for he hath greatly withstood our words." That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation.

Homily on 2 Timothy 10

14–15

Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our words.

Paul also showed Timothy to endure bravely the troubles from common people. For it is painful to be wronged, especially by common people.

the Lord will repay him. Not because Paul was pleased with the punishment, but because for the sake of the weaker among the believers, those who were excessively opposing had to suffer badly, so that they would not despise the weakness of the preaching.

according to his deeds. Or that it is a prophecy of things to come, not a curse.

Beware of him yourself. Paul did not say, Punish, punish (for it was also permitted for Timothy to do this through the spirit), but, Beware. Do you see that he does not allow punishment? But the "Beware" is like a warning.

opposed our words. That is, to those of the preaching.

Commentary on 2 Timothy

The Apostle recalls this temptation not in order to reproach that man, but to persuade his disciple to courageously endure temptations from worthless and contemptible people. Many, when subjected to insults from prominent people, bear them, finding consolation in the high position of their offenders. But to suffer from worthless and rejected people causes greater sorrow. Therefore Paul also says: "he did me much evil," meaning: he caused me to suffer greatly and in various ways. And it usually happens that insignificant and base people, when they begin to do evil, show no mercy whatsoever, caring nothing at all for the opinion of society.

Take courage, says the apostle: this will not go unpunished for him, but "the Lord will repay him," instead of: He will repay; for this is a great prophecy, not a curse. This was said by Paul not because the saints rejoice in punishments, but because the work of preaching had need of the restraining of those who hindered it, and also the weaker among the believers were greatly comforted by this.

Commentary on 2 Timothy

Then when he says, "Alexander," he mentions those who had been with him and those who are with him: first, on the part of the men; second, on God's part, at "but the Lord stood by me and strengthened me." In regard to the first he does two things: first, he informs him about a person who harmed him; second, about the negligence of those who failed to help him, at "at my first answer, no man stood with me." In regard to the first he does three things: first, he proclaims the guilt of those who accused him wrongfully; second, he shows what their future punishment will be: "the Lord will reward him according to his works"; third, he shows how he will be punished also by the Church: "whom do you also avoid."

It seems that this Alexander was a worker in brass or a watchman for a coppersmith, and probably was one of those who believed that the observances of the law had to be followed in order to be saved: "some have made a shipwreck concerning the faith, of whom is Hymeneus and Alexander" (1 Tim 1:19). Some even say that he was the one mentioned in Acts for inciting the people against the Apostle (Acts 19:24); but the names are different, because in Acts the person was Demetrius, and here Alexander. Again, the places were different, because the one occurred in Ephesus and this one at Rome.

And he continues, "he has shown me much evil." And note that he does not say "done" but "shown": because the wicked can show their ill will toward the just, but they cannot always accomplish it: "they shall fight against you and shall not prevail, for I am with you" (Jer 1:19); "who brings to naught the designs of the malignant, so that their hands cannot accomplish what they had begun; who catches the wise in their craftiness, and disappoints the counsel of the wicked" (Job 5:12).

Then when he says, "the Lord will reward him according to his works," he mentions his future punishment. But note that he does not use the optative, "may he reward," but "he will reward," to signify that his punishment has already been prepared by the Lord, which the Apostle foresaw from his obstinacy: "you will render to each one according to his works" (Ps 61:12). Yet, although his punishment is being reserved for the future, the Church should even now punish him by excommunication.

Commentary on 2 Timothy

He did not say: afflict him, punish him—though by the grace of the Holy Spirit he could have done so—but commands them to guard themselves, that is, to avoid him, to withdraw from him, leaving the punishment to God.

That is, he wages war and opposes the preaching of the Gospel.

Commentary on 2 Timothy

Hence he adds, "whom do you also avoid" as a heretic: "a man that is a heretic, after the first and second admonition, avoid" (Titus 3:10). The reason behind this advice is that "he has greatly withstood our words": "you always resist the Holy Spirit" (Acts 7:51).

Commentary on 2 Timothy

"At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge." Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. "All men," he says, "forsook me." And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what "first answer," does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

Homily on 2 Timothy 10

For we owe “fruits” to those who minister spiritual doctrine to us through their understanding of the divine mysteries. We owe these to them as men. We owe these fruits also to “the living souls” since they offer themselves as examples for us in their own continence.

Confessions 13.25.38

16–17

In my first defense, no one came to my support, but all deserted me (may it not be counted against them). But the Lord stood by me and strengthened me, so that through me the preaching might be fully accomplished and all the Gentiles might hear it. I was rescued from the lion's mouth.

In my first defense. Paul already appeared before Nero and escaped. But when he instructed his cupbearer, then he was beheaded. For Nero did not have such zeal towards idols; he was thus relentless in all things.

but all deserted me. The Jews, Paul says, the brothers.

may it not be counted against them. Do you see that Paul not only does not wish to be avenged, but also prays for their forgiveness? And yet he suffered terrible things. For it is not the same to be betrayed by strangers as by one's own people.

But the Lord stood by me. For the Lord does not abandon the one forsaken by men. He strengthened me, Paul says; that is, the Lord granted boldness and did not allow me to fall. Do you see a counsel to the disciple, and again another comfort?

so that through me the preaching. See the humility. For I was helped not as worthy of assistance, but because of the preaching, so that it might be fully accomplished and come to an end.

and all the Gentiles might hear it, Paul says. "So that the power of the preaching and the care concerning me may become evident to all."

from the lion's mouth. It refers to the lion, that is Nero, because of his cruelty and beastliness.

Commentary on 2 Timothy

For he once stood before Nero, and he escaped.

Again the apostle recounts other trials in order to further encourage his disciple. But what first defense is he speaking of? He had previously been brought before Nero and escaped death, so that from that time he continued to preach; but when he converted his cupbearer, then Nero, burning with anger, cut off his head. The apostle expresses his grief with the words: "all forsook me." As if he is saying: even my own betrayed me, and I was deprived of all consolation. Therefore you also, when abandoned in dangerous circumstances, take comfort in my example.

Do you see how he spares those close to him? Of course, they, his close co-workers, committed a grave offense by abandoning him. For it is not the same thing to be abandoned by strangers and by one's own people. However, the apostle prays that this not be held against them, of course by God, for otherwise it is a great sin and deserves to be held against them.

Commentary on 2 Timothy

Then he mentions the negligence of those who failed to help him: first, he reproaches their guilt; second, he begs for their pardon: "may it not be laid to their charge."

He says, therefore, "at my first answer no man stood by me." A Gloss says that the Apostle frequently resisted the wicked teachings of Alexander, but no one withstood him in person. But this does not seem to be the Apostle's meaning, because this Alexander was not such a genius that the Apostle would need others to debate with him. But it should be noted that, as it is stated in Acts, Paul appealed to Caesar and was sent to Rome (Acts 25:12); hence it was necessary that he be presented before Caesar, and that the cause of his mission be discussed. There the Jews rose against him. This is what the Apostle calls his first defense, when his disciples abandoned him, fearing punishment from the cruel Nero: "I looked for the succor of men, and there was none" (Sir 51:10); "I have trodden the winepress alone" (Isa 63:3).

But it could be said that this was because in the beginning no one knew. But this is false, because they fled out of pusillanimity: "friend and neighbor you have put far from me" (Ps 87:19); "my brethren have passed by me, as a torrent that passes swiftly in the valleys" (Job 6:15).

But because they did this out of weakness, he prays for them and does not excommunicate them, saying, "may it not be laid to their charge": "pray for those who calumniate you" (Luke 6:28).

Commentary on 2 Timothy

Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand.

Ecclesiastical History 2.22

17–18

"Notwithstanding the Lord stood with me, and strengthened me." Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. "That by me the preaching might be fully known." That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was intrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. "And that all the Gentiles might hear." What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. "And I was delivered out of the mouth of the lion." "And the Lord shall deliver me from every evil work." See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. "The Lord delivered me," he says, "and will deliver." But if he says, "He will deliver me," why does he say, "I am ready to be offered"? Attend to the expression, "He delivered me," he says, "from the lion's mouth"; and again, "He will deliver me," not from the lion's mouth, but "from every evil work." For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to "resist unto blood striving against sin" (Heb. xii. 4), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up. "And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen." This then is salvation, when we shine forth there. But what means, "He will preserve me unto His kingdom"? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For "He that hateth his life in this world shall keep it unto life eternal." (John xii. 25.)

Homily on 2 Timothy 10

So that everything may be revealed through preaching. Not by force, but as he said, through preaching, as if he was bearing a purple garment and a crown (see John 19:2), and because of them he was dilivered up. By "lion" he means Nero.

This is again a consolation for the disciple; for it shows that God does not allow a man who has been abandoned by people to suffer anything calamitous.

That is, He granted boldness, He did not allow him to fall.

Look how great his humility is. Not because, he says, God strengthened me so that I would be worthy of such a gift, but "that through me the preaching might be fully known," or that it might pass from end to end and be fulfilled. This is like someone wearing purple robes and a diadem, and being saved because of them.

That is, so that both the glory of the preaching and the care of Providence for me might become known to all.

That is, from Nero. He calls him a lion, on account of the might of his kingdom and his inflexibility. You see how close he was to death, having fallen into the very jaws of the lion.

Commentary on 2 Timothy

Then when he says, "but the Lord stood by me," he shows what was done against him on God's part: first, he mentions his help; second, its effect, at "that all the gentiles may hear."

He says, therefore: they have all forsaken me. But where men depart, God offers himself: "for my father and my mother have left me" (Ps 26:10); hence he says, "but the Lord stood by me," namely, to help me: "but the Lord is with me as a strong warrior" (Jer 20:11); "he is at my right hand, that it be not moved" (Ps 15:8). And how? "He strengthened me" by giving me strength of soul not to be dazzled by Caesar: "the hand of the Lord was with me strengthening me" (Es 3:14). And this, "that by me the preaching may be accomplished," which is accomplished when it is spread abroad to many, and when that which is spoken is fulfilled in work: "this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel" (Acts 9:15).

Then when he says, "that all the gentiles may hear," he describes the effect of God's help: first, in regard to the past; second, in regard to the future; third, he expresses thanks. But there are two benefits in regard to the past, namely, freedom from guilt and from punishment.

He says, therefore: the Lord stood by me; hence, in that instance he was freed, because he was not condemned by Caesar, but was permitted to go where he wished. Consequently, he says: "that all the gentiles may hear" that the others with him had the courage to come: "declare his glory among the gentiles" (Ps 95:3) and that the uprising of the Jews had been quelled. And he continues, "I was delivered out of the mouth of the lion," i.e., from Nero's cruelty: "as the roaring of a lion, so is the anger of a king" (Prov 19:12); "as a roaring lion and a hungry bear, so is a wicked prince over the poor people" (Prov 28:15).

Commentary on 2 Timothy

And the Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.

and the Lord will rescue me. If He will deliver, how does He say, "I am already being poured out"? But see. Then indeed the Lord delivered Paul from Nero, but now no longer from Nero, (for enough has happened according to the Gospel,) but from every sin, that is, the Lord will not allow one who has been condemned in anything to perish.

will bring me safely into his heavenly kingdom. Paul says, "He will snatch me from there, and will keep me." For this means, "He will bring me safely into his heavenly kingdom." Therefore, this is the true salvation, when we shine there.

To him be the glory forever and ever. Amen. See the doxology for the Son as well as for the Father elsewhere, and for the Spirit; here indeed is the Lord, namely the Son.

Commentary on 2 Timothy

For then, he says, the threat had vanished. But because the Gospel became sufficient, he will rescue me from all: that is to say, he will not leave me and the threat will disappear.

Before this He delivered me from bodily death; but since I have already preached sufficiently, henceforth, I hope, He will deliver me not from bodily death, since I am already "being poured out as a drink offering," but from every sin, that is, He will not allow me to grow weak before death, but will grant me to resist sin to the point of blood, which means to be delivered from the noetic lion. Thus, this last deliverance, when he was about to be handed over to death, is more important than the first, when he escaped death.

That is, He will deliver me from every sin and preserve me there. For to be saved for the Heavenly Kingdom means to die for it here. "He who hates his life in this world will keep it for eternal life" (Jn. 12:25). This is true salvation, when we shine forth in this way.

Here is a doxology to the Son, as also to the Father; for He is the Lord.

Commentary on 2 Timothy

Second, he was freed of guilt; hence he says, "the Lord has delivered me from every evil work." But some are freed from punishment but fall into the sin of denying the faith: "he delivered me from my strongest enemies and from them that hated me" (Ps 17:18). And this by God: "I cannot be continent, unless God give it" (Wis 8:21).

In the future, "he will preserve me": "Israel is saved in the Lord with an eternal salvation" (Isa 45:17). And he says, "unto his heavenly kingdom": "I dispose to you as my Father has disposed to me a kingdom" (Luke 22:29); "my reward is great in heaven" (Matt 5:12).

Accordingly, he gives thanks, saying, "to whom be glory for ever and ever. Amen": "to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever" (1 Tim 1:17).

Commentary on 2 Timothy

"Salute Priscilla and Aquila, and the household of Onesiphorus." For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. "Salute Priscilla and Aquila." These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

Homily on 2 Timothy 10

These are the ones whom Paul continually remembers among the tentmakers, from among whom he also stayed with and often mention. But he first remembers the woman, as more trustworthy and earnest. For she also instructed Apollo. He offers a greeting, both comforting at the same time, and also showing honor and love through this, and the greater things, having been filled with much grace, the one being addressed.

and the household of Onesiphorus. For Onesiphorus was in Rome. Therefore, Paul greets those in his house, stirring up zeal similar to that of Onesiphorus.

Commentary on 2 Timothy

These are the persons who received and taught the faith to Apollos, whose hospitality Paul himself enjoyed, and whom he constantly remembered. He places the wife first because she was more zealous and more devoted to the faith—she taught the faith to Apollos as well—or the apostle does this without distinction. He expresses his greeting partly to comfort them, partly to show them honor and love, and—what is more important—to impart great grace. For even one greeting from such a blessed and holy man could fill with great grace the one who was deemed worthy of it.

That is, his household. He himself was in Rome and served Paul in his bonds, as was said above. By his greeting, the apostle makes them more zealous for advancement in such matters.

Commentary on 2 Timothy

Then when he says, "salute Prisca and Aquila and the household of Onesiphorus," he joins his greeting with theirs: first, he greets him on behalf of the others; second, on his own behalf.

He says, therefore: "salute Prisca," who is a woman, "and Aquila," her husband. He mentions them first, because perhaps they were more devoted, "and the household of Onesiphorus." But why not him, but his household? Perhaps because he was dead; and so he sends greetings to the family. Or perhaps, because he was with him at Rome.

Commentary on 2 Timothy

"Erastus abode at Corinth: but Trophimus have I left at Miletum sick." This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest. "Trophimus I have left at Miletum sick." Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right.

Homily on 2 Timothy 10

Erastus stayed in Corinth. Since Paul did not remember these things before, now he remembers, in order to show that he is isolated on all sides and needs Timothy.

I left Trophimus sick in Miletus. Miletus is near Ephesus. Therefore, when he sailed to Judea, Paul left him in Miletus, or after arriving in Rome, again in these parts, we do not have information to say.

sick. Why then did he not heal him, but let him be? Because the saints did not do everything, so that they would not be considered better than human nature.

Commentary on 2 Timothy

Since the apostle had not mentioned them, he now mentions them and shows that he has been abandoned by everyone, thereby urging Timothy to come to him more quickly. Why did the apostle not heal the sick Trophimus? Because the saints cannot do everything, for this is God's prerogative, so that people would not deify them. So too Moses, tongue-tied from childhood, did not heal himself and did not enter the promised land, lest they regard him as God. So too Paul himself had a severe illness. Miletus is near Ephesus. Consequently, Paul left Trophimus in Miletus either when he was sailing to Judea, or after he had been in Rome and returned again to these regions — we find it difficult to say.

Commentary on 2 Timothy

Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:- James the bishop of Jerusalem, the brother of our Lord; upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter.

Constitutions of the Holy Apostles Book 7

"Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren." This Linus, some say, was second Bishop of the Church of Rome after Peter.

Homily on 2 Timothy 10

Make every effort to come before winter. "Until then," Paul says, "while I live, so that you do not see me having been delayed by the winter."

and Linus. They say that this Linus became the second bishop of Rome after Peter.

as does Claudia. Do you see how even women have been fierce and passionate, crucified to the world? Indeed, this kind is in no way inferior to men, provided they desire it.

and all the brothers. Those mentioned by name were more fervent in faith.

Commentary on 2 Timothy

As if to say: Do not grieve which removes oneself from a settled position. The Lord is with you: And he did not say, with you, but, with your spirit, so there's a double of assistance with the grace of the Spirit, also to assist him. It was written to Timothy from Rome. He wrote the letter while he was in prison in Rome, together with the first letter that he wrote to him, and from the feet of perfection. For I am already being poured out as a drink offering, and the time of my departure has come (2 Tim 4:6).

Come quickly, since I have been completely abandoned by everyone, as you can see. He does not say: before my death, since that would cause grief, but: so as not to encounter difficulties from winter — to see me, although this is not stated.

About this Linus, some say that he was the second bishop of the Roman Church after Peter.

Do you see how the women too were zealous and fervent in faith, how they too crucified themselves to the world? For this sex is in no way inferior to men, if it so wills. In worldly affairs as well they contribute much to life, since they take upon themselves the management of the household and thereby give their husbands the opportunity to engage in public affairs without hindrance. And in spiritual matters they can advance even more than men—in chastity, holiness, modesty, and fasting. In short, there are no obstacles whatsoever to virtue for the female sex, if they so desire.

He no longer mentions them by name — so numerous were the believers; he mentions by name only those who were more distinguished, since they had already detached themselves from worldly affairs and were more fervent in spirit.

Commentary on 2 Timothy

When he suggests a good time for coming, he shows why he should come, and then pursues his intent. He should come for the benefit of those who remained in the other place; and in order to avoid troubled waters.

Then he lists the persons who send greetings, as is clear.

Commentary on 2 Timothy

"The Lord Jesus Christ be with thy spirit." There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not "with thee," but "with thy spirit." Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us? "Grace be with us. Amen." Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

Homily on 2 Timothy 10

The Lord Jesus Christ be with your spirit. Grace be with us all. Amen.

The Lord Jesus Christ be with your spirit. The help is twofold, that of Christ and that of the Holy Spirit, as if Paul were saying, With the coming of the Holy Spirit which you now have. Let also the Lord Jesus Christ be with you. Since this is with you, you will not suffer at my departure. Or that it is not possible to enjoy the presence of Christ without being endowed with spiritual grace, so as to be, in relation to this interpretation, with your spirit, that is, with spiritual grace.

Grace be with us. And Paul prays for himself, either so that he may always be grateful, or so that he may always have a spiritual gift.

Finished, with divine help, of the later Epistle to Timothy.

It was written from the city of Rome, when Paul was brought before Nero Caesar the Roman for the second time.

Commentary on 2 Timothy

Do not grieve, he says, that I am far from you; the Lord is with you. And he did not say: with you, but: "with your spirit." A twofold help: from the grace of the Spirit and from God, who assists it. And in another sense the apostle gives us to understand this: the Lord is with us when we have the Spirit with us and do not drive Him away by wickedness.

Finally, he asks grace for himself as well, to always be well-pleasing to God and to have grace from Him. Just as one who sees the king and enjoys his favor feels no sorrow, so we too, even if we lose friends, even if we fall into calamities, will feel no sorrow if grace is with us and protects us. And this cannot be otherwise than if we do what is pleasing to the Lord. Just as in households those servants enjoy the favor of their masters who do what is pleasing to them, so each of us will have grace from the common Master of all if he takes care of what belongs to Him. May His providence over all be fulfilled, to Him be glory forever. Amen.

Commentary on 2 Timothy

Finally, according to custom, lest the letter be falsified, he signs it with his own hand. "Grace be with you. Amen."

Commentary on 2 Timothy