Theophylact of Ohrid

In his own words on 2 Timothy

• 2 Timothy 1:1

  Immediately, at the very beginning, he encourages the soul. Do not point me, he says, to the misfortunes of this life. They procure for us eternal life. We became apostles in order to die and live forever. So that Timothy, instead of being comforted, would not be more grieved upon hearing that his teacher is in danger, he consoles him with this at the very beginning. If life is a promise, then do not seek it here. This is the life in Christ Jesus, that is, with Christ, because He gives it to us and sustains it. For bodily life is sustained by food and drink, but spiritual life is sustained in Christ: He is everything for us.

  Commentary on 2 Timothy

• 2 Timothy 1:2

  One can be a son, yet unloved. Meanwhile, Timothy was beloved, and without doubt, for his virtue. By this, therefore, the apostle shows that he is leaving him not because he was angry with him or despised him for anything: no, you, he says, are beloved to me; but force and necessity compel him to leave him. What he previously prayed to God for in the First Epistle, he prays for him now as well. So, regarding this passage, read the First Epistle.

  Commentary on 2 Timothy

• 2 Timothy 1:3

  Do you see the extraordinary love? I thank God, he says, for the fact that, loving you, I remember you. This is true love, when someone marvels at their own love for another. How is it "with a pure conscience," when in the beginning he did not know Christ? Yes, he says — either by conscience understand here his life: for although he Judaized, in life he was blameless — or because when he persecuted the Church, he persecuted out of zeal and not from any human motives, as some stand for heresy for the sake of glory, fully aware of its rottenness. He speaks of all this as if to say: do not suspect that I have one thing in mind and another in words. My conscience is pure, as always, so also now. Therefore, I do not lie when I say that I love you and always remember you. I thank God that I remember you. And not simply, but in my prayers, both night and day, asking God on your behalf, that my desire might be fulfilled — the desire to see you. Therefore, how would I voluntarily deprive myself of such pleasure, if only I could come? But why does the apostle not openly speak of the reason, that he is detained by Nero? So as not to suddenly grieve him. But toward the end he reveals this reason.

  Commentary on 2 Timothy

• 2 Timothy 1:4

  Arrange the words thus: longing to see you, that I may be filled with joy; then the middle words "remembering your tears." For even if I were by nature utterly unfriendly, your tears, having come to my memory, would still be sufficient to incline me toward you. Probably Timothy, when parting from Paul, wept more than a child taken from its nurse.

  Commentary on 2 Timothy

• 2 Timothy 1:5

  I desire to see you, not only remembering your tears but also your unfeigned faith. For this is the most important reason for you to be loved by me. Another praise: Timothy was born not of unbelieving parents, but of believing ones, though they were Jews. However, his father was a Greek. See how the law began to be undermined by the existence of such unions. Since the virtues of our ancestors, if we are like them, glorify us; but if not, they serve rather for our condemnation. Therefore the apostle says: I am convinced that the faith of your ancestors is also in you. So then, you have a sincere faith, established from your ancestors and unable to waver.

  Commentary on 2 Timothy

• 2 Timothy 1:6

  Since, he says, I know that you have an unfeigned faith, I urge you that the grace of the Spirit, which you received for leadership in the Church, for the working of signs, and in general for every service proper to a bishop — to fan into flame this grace, that is, to make it always living and flourishing. For just as fire needs fuel, so also the grace of the Spirit needs zeal, attentiveness, and watchfulness in order to always burn brightly. If these are absent, it is quenched, as the apostle also says elsewhere: "Do not quench the Spirit" (1 Thess. 5:19). There is in you this grace, which you received together with the laying of my hands upon you, when I ordained you as bishop. But make this fire stronger. The word which you received, fill with boldness and courage: stand courageously.

  Commentary on 2 Timothy

• 2 Timothy 1:7

  That is, we did not receive the spirit in order to be timid, but in order to be strong in temptations and to have boldness. To many God also gives a spirit of fear, as it is written in the book of Exodus: "Let fear fall upon them" (Ex. 15:16), that is, God instilled fear in them. Of love both toward God and toward neighbors. For even to love God as Father we have from the Spirit, who causes us to cry out: "Abba, Father" (Rom. 8:15). And to remain steadfast in love toward neighbors is a gift proceeding from Divine power; stumbling blocks, on the contrary, proceed from cowardice and faintheartedness. However, we too must first of all show that which depends on ourselves. Or: that we might be prudent, of sound mind, in a healthy state; or: that we might be sober-minded in our spirit, and if some trial befalls us, we would accept it for our guidance; or: that we might also bring others to their senses and teach them reason.

  Commentary on 2 Timothy

• 2 Timothy 1:8

  Many wretched people, judging by human notions about that which is above our understanding, consider it a shame to proclaim that the Son of God was crucified, not knowing that by the power of His Cross the condemned man became a son of God. But you, Timothy, do not be ashamed to bear witness to Christ and His death on the Cross, but preach about it with boldness. The Apostle did not say "do not fear," but "do not be ashamed," to show that this matter holds no danger, but only shame alone; and if you despise it, then all else is safe. Do not be ashamed that I, who raise the dead, the teacher of the universe, am now bound. I am bound not as an evildoer; I am His prisoner, that is, for His sake. If He was not ashamed of the cross, then how shall I be ashamed of bonds? That is, do not simply show that you were not ashamed, but in experience, in deeds, and be a partaker of the same things with Christ and with me. This he also expressed above in the words: "God has given us the spirit of power." What does "suffer hardship with the gospel" mean? Does the gospel suffer? No, not that; but he either says: suffer together with me for the sake of the gospel, or by "gospel" he means all the preachers of the Gospel and stewards of the mysteries, as also in the Epistle to the Corinthians (2 Cor. 9:12). Therefore, suffer together with the one who has served the gospel. But perhaps someone might call the excessive suffering for the gospel a hindrance to its spread and disbelief in it. Thus, you too suffer together with the suffering gospel. Since it was difficult to say "suffer," the apostle consoles: not by your own power, he says, but by the power of Christ; yours is only the choice and the readiness.

  Commentary on 2 Timothy

• 2 Timothy 1:9

  He presents proofs of the power of God. He saved us, he says, and called the estranged to Himself, in order to make us holy. So, He Who saved us when we were unwilling, will all the more help us now that we are willing. Without any compulsion, without any counsel, but by His own will, that is, from Himself, drawn by His own goodness. That is, without beginning and before all ages it was foreordained that grace would be given to us "in Christ Jesus, our Lord." It is no small thing for us that God willed this concerning us before all ages.

  Commentary on 2 Timothy

• 2 Timothy 1:10

  Though the grace was foreordained, it has been revealed now, when the Savior appeared. Christ in His own body actually destroyed death, making the body incorruptible; but us He enlightened through the Gospel—to hope for life and incorruption. For we have not yet actually been made incorruptible, but we shall be; and in this hope the Gospel establishes us.

  Commentary on 2 Timothy

• 2 Timothy 1:11

  Why did the apostle now call himself a teacher of the Gentiles? To impress upon Timothy that he must proclaim the word of the Gospel to the Gentiles, and not lose heart, but imitate him, who was bound for the sake of the evangelical teaching.

  Commentary on 2 Timothy

• 2 Timothy 1:12

  I suffer for preaching to the Gentiles. I suffer not as an evildoer. At the same time he makes his speech more credible: if, he says, I did not believe that death has been destroyed, I would not suffer so. Do you see how he himself shows by his deeds that which he urges upon Timothy, that is, not to be ashamed of sufferings. What boldness! What unwavering confidence! I know, he says, and am firmly convinced. By "deposit" the apostle means either the faith and the preaching: Christ Himself, who entrusted this to me, will preserve it, and I endure all things so that this treasure of mine may not be plundered; or by "deposit" he means the believers, whom Christ entrusted to him, or whom he himself committed to the Lord, as he says in another place: "I commend you, brethren, to God" (Acts 20:32). As if the apostle were saying: I am not ashamed, hoping that I will bring many to God, whom He will also preserve, so as to glorify them for my sake. Or by "deposit" he means the reward: everyone who does something good deposits it with God for safekeeping, so as to be crowned for it in due time.

  Commentary on 2 Timothy

• 2 Timothy 1:13

  As a painter, I have written and drawn for you an icon and prototype, so that, looking at it, you too would paint from it the same outline of my words. Keep this prototype within yourself, and when it is necessary to paint something, take from it and paint: for everything is combined in it. Not only through epistles, but also orally. Therefore let us not think that we have insufficient epistles, as not all-encompassing, since the apostle conveyed much without writing. That is, my words contain teaching both about faith and love, that is, both about dogmas and the proper life: whether you need to dogmatize about what is fitting, or to speak, or to act, from there you should borrow everything.

  Commentary on 2 Timothy

• 2 Timothy 1:14

  Keep what I have commanded you regarding faith and life, or the gift which you received, as he also said above. But how will you keep it? Not by human strength, but by the Holy Spirit, Who dwells in us through baptism. If we preserve Him and do not drive Him away by evil deeds, He too will preserve for us all that we have from God. Therefore, strive to preserve the Spirit, and He will preserve for you what has been entrusted. "Unless the Lord guards the city, the watchman stays awake in vain" (Ps. 126:1).

  Commentary on 2 Timothy

• 2 Timothy 1:15

  The Apostle points to the temptations, not in order to strike the disciple, but to more fully persuade him — so that, in the event that he himself should undergo similar temptations, he would not think that he was experiencing anything extraordinary, but would bear them calmly. After the Apostle was taken into custody by Nero, all the Asians abandoned him, that is, the people from the Asian provinces who were living in Rome.

  Commentary on 2 Timothy

• 2 Timothy 1:16

  Look at the love of wisdom of the apostle. He did not reproach those who abandoned him, but simply pointed out what had happened. For the one who cared for him, he prays, and not only for him, but also for his entire household: so virtuous were they, so had Onesiphorus raised them. Like some combatant exhausted from the heat, he granted me refreshment not once, but many times. So must we also act, always and in everything helping those who are engaged in some good work: in this way we shall be partakers with them in the rewards. Do not speak to me of Paul. Paul, even if he had no helper at all, would have remained unshakable. But perhaps someone else will not endure if he does not have a defender. Therefore, if someone is found who helps him and cares for him, it is obvious that he shares in the victory; and if in the victory, then in the crowns. In wars of old, those who guarded the weapons shared the spoils equally with the soldiers. Everywhere he speaks of shame, and not of danger, encouraging Timothy that there is supposedly no danger, but only shame alone. However, in reality there was also danger. Nero was angered against Paul because he had converted someone from his household.

  Commentary on 2 Timothy

• 2 Timothy 1:17

  Not only did he not avoid my misfortune, but he even sought me out and found me: such is courage! such is faith.

  Commentary on 2 Timothy

• 2 Timothy 1:18

  Onesiphorus, says the apostle, showed me mercy; therefore may he receive recompense on that fearful day; then much mercy is needed by all, even by the saints. If Onesiphorus, who exposed himself to obvious dangers for Christ, will be saved by mercy, how much more so we. The followers of the Marcionite heresy appeal to this passage, saying: so then, there are two Lords? By no means. There is one Lord, as the apostle Paul himself says elsewhere (Eph. 4:5). This expression is commonly used in Holy Scripture, as for example: "and the Lord rained fire from the Lord" (Gen. 19:24), that is, through Himself. So also in this passage. If we accept that here both the Father and the Son are indicated, there is nothing strange in this. As the Father is Lord, so also the Son is Lord, and the Holy Spirit is Lord: but there is one Lord, manifested in three persons. Notice, the apostle did not say: may the Lord give him something else, but rather — mercy. He was accustomed, he says, to good deeds: he did not do me good only once, but both in Ephesus and in Rome. Such is what a Christian ought to be, always doing good, throughout his entire life.

  Commentary on 2 Timothy

• 2 Timothy 2:1

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

  Commentary on 2 Timothy

• 2 Timothy 2:2

  What you heard, and not what you arrived at by your own investigation, for "faith comes by hearing." And you heard not in secret, but openly, in the presence of many. By "many witnesses" some understand the law and the prophets, for my word was from the testimonies of Scripture. He does not say: "tell," but "entrust," as if speaking of a treasure. For what is entrusted is preserved intact. Through this the apostle makes his disciple more attentive. "To faithful men," not to those who are skilled at constructing syllogisms and weaving together disputations, but to those in whom you can be confident that they will not prove to be betrayers of the deposit. What is the use if the one who receives, though faithful and accepting everything without questioning, is unable to transmit the teachings to others — or if he, though he himself does not alter the teaching, is unable to make others the same? Therefore a teacher must possess two qualities: to be faithful and apt to teach. It is evident that this instruction is given to him concerning presbyters and bishops, and not concerning laypeople. For it would be inappropriate, when Paul himself preached to both Greeks and Jews. I believe, moreover, that this is said concerning certain mystical things that must be transmitted to the faithful and those apt to teach.

  Commentary on 2 Timothy

• 2 Timothy 2:3

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

  Commentary on 2 Timothy

• 2 Timothy 2:4

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

  Commentary on 2 Timothy

• 2 Timothy 2:5

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

  Commentary on 2 Timothy

• 2 Timothy 2:6

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

  Commentary on 2 Timothy

• 2 Timothy 2:7

  Since the apostle spoke of everything in a parable — of the soldier, the fighter, and the farmer — he also says: "understand." I spoke this way, he says, in order to sharpen your mind. Then he prays for him as for his own son. Not only in that which I have spoken of, but in all words and deeds.

  Commentary on 2 Timothy

• 2 Timothy 2:8

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

  Commentary on 2 Timothy

• 2 Timothy 2:9

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

  Commentary on 2 Timothy

• 2 Timothy 2:10

  Here is yet another exhortation. It is not for myself, he says, that I endure, but for the salvation of others: not so that I myself may be glorified, but for others. Who then are they? God's chosen ones. Therefore, if God has chosen them, then we must endure all things for their sake. And they, just as we. As God suffered for us, he says, to save us, so we also suffer for them. So this is a recompense, not a gift. Then, lest someone say to him: what are you talking about? You yourself are in chains and are about to perish, yet you boast of being the cause of salvation for others? I am not speaking, he says, of this bodily salvation, but of that which is "in Christ Jesus," the true, glorious, eternal salvation of the soul, while bodily salvation is not unconditionally glorious. Listen to what follows next. Do not only so that they might be saved, but even more, so that they might also be glorified together with us eternally. Therefore, although bonds are shameful, they bring both glory to chosen people, and eternal glory. And if to others, then all the more to me, who am bound by them. So do not worry about me.

  Commentary on 2 Timothy

• 2 Timothy 2:11

  Since many doubt concerning the future life and glory, saying: when I am alive, I die, and when I die, I shall live? and the like: therefore the apostle, confirming his word, says: "faithful is the word." What word? That the elect shall attain glorious and eternal salvation. He confirms the same thing with human reasoning as well. Already above the apostle presented proof of this when he said: "remember the Lord Jesus, risen from the dead"; he showed that Christ rose after death. In what way then does he confirm it? If we share in sufferings with Christ, then shall we not share in blessings? Even a man would not do this, how much more God, the source of righteousness and goodness? The apostle speaks here both of spiritual death in baptism and of bodily death through suffering and torment.

  Commentary on 2 Timothy

• 2 Timothy 2:12

  It is not enough to give oneself over to some death once, but forever. "I die daily," says the apostle (1 Cor. 15:31). So, one must endure much in order that we may be deemed worthy of reigning with Christ as well. The Apostle confirms his word also from the opposite side. For the recompense will be not only for good relations with the Lord, but also for the opposite of that. "Whoever denies Me," He says, "I will also deny him" (Matt. 10:33). Think about what the one who has denied Christ will have to endure!

  Commentary on 2 Timothy

• 2 Timothy 2:13

  If we do not believe, He suffers no harm from this; He is true. He is unchangeable, whether we deny Him or do not deny Him. That is, He cannot not exist. His nature is not such that He could turn into non-existence. He exists always, even if we do not confess Him. Therefore, the benefit or harm from whether we acknowledge Him or deny Him, in either case, is not for Him, but for us.

  Commentary on 2 Timothy

• 2 Timothy 2:14

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

  Commentary on 2 Timothy

• 2 Timothy 2:15

  He explains how one can become skilled, namely, if he is "a worker who has no need to be ashamed": that is, if he is not ashamed to do everything that pertains to godliness. In this way you will earn approval from the Master, if you endure everything for His sake, if you fulfill everything. Everywhere with great earnestness the apostle speaks about shame, because for the majority, both the cross of Christ and the preaching about Him, as though it were ignorant, as well as the apostles themselves, as simple people who endured all things, were a source of shame. So then, he says, do not be ashamed. Many either take away from it or add to it, but you guide it on the right path. Or, since the apostle did not say "rightly directing," he implied something else. Cut away, he says, what is foreign to the preaching, as if cutting off superfluous growths on skin and leather, and destroy it with the sword.

  Commentary on 2 Timothy

• 2 Timothy 2:16

  That is, flee. Saint John Chrysostom everywhere gives us to understand by "empty talk" – κενοφωνία – new currents – καινοτομίας in teaching and in those who follow it. Some, however, instead of "avoid" – περιίστασο read: περισσωσίστασο – pay more attention to stopping and restraining them. This is not so. An incorrigible evil, he says, one that admits of no remedy: it infects everything, and people are incorrigible.

  Commentary on 2 Timothy

• 2 Timothy 2:17-18

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

  Commentary on 2 Timothy

• 2 Timothy 2:19

  Here is what the apostle says: not all were led astray, but the unsteady ones. And if they had not been such, they would not have fallen away either. Just as Adam too was not firm before the temptation. Those perfectly inspired in the faith stand firm and immovable. And notice, he says "firm," and: "foundation." Thus we ought to hold fast to the faith. That is, just as inscriptions are carved on a stone, so too in his very deeds are imprinted the signs that point to him, namely: "the Lord knows" and so forth. That is, these people or such souls are foreknown by God as belonging entirely to Him, and are fore-chosen so that they would not be led astray together with the weaker ones. By "unrighteousness" the apostle means either error in doctrines or injustice in general. He who acts unjustly has no foundation, does not belong to God. For how can he belong to God, when God is righteous? He does not have the seal. Consider: if he who names the name of the Lord must depart from unrighteousness, then he who does not depart is unworthy to name His name. For praise is not fitting in the mouth of a sinner.

  Commentary on 2 Timothy

• 2 Timothy 2:20

  Since many are troubled by why evil people exist in the world, Paul, setting aside other reasons, now points to this one: because in a great house there are different vessels. By the great house he means the world, and not the Church; he desires that not a single wooden vessel, but all gold and silver vessels be found in the Church, where the Body of Christ is, where the Virgin is, having no blemish. Golden vessels, that is, virtuous people, are for honorable use, while wooden and clay ones, that is, wicked people, are for lowly use. He did not say "useful" and "not useful," because even wicked people, although they are unfit for virtue, are still useful in the general state of the world, for a certain economy, as for example, Pharaoh.

  Commentary on 2 Timothy

• 2 Timothy 2:21

  Do you see that being golden or earthen depends not on nature or material necessity, as the Manichaeans suppose, but on our will? For it is possible for each person to cleanse himself, that is, to completely free himself from what is earthen and wooden and to establish in himself a golden and silver disposition. Paul was earthen, but became golden. Judas was a golden vessel, but became earthen. So then, if earthen vessels are held in dishonor, how does the apostle say in another place: "we have this treasure in earthen vessels" (2 Cor. 4:7)? There he speaks of the nature of our body. For just as an earthen vessel is nothing other than fired clay, so also our body is nothing other than earth held together by the warmth of the soul. Here, however, the apostle speaks of free will. So, the earthen vessels are unfit for the guiding purpose of the Lord God, Who desires that all be saved, although, as has been said, these vessels do appear suitable for other use. That is, even if the time for action has not yet come, he will nevertheless be fit and ready even for martyrdom or virginity.

  Commentary on 2 Timothy

• 2 Timothy 2:22

  Youthful lusts — not only the lust of fornication, but every improper desire, love of power, or love of gain. For these passions and fantasies are senseless and characteristic of unstable souls. See how even old age is likened to youth. He calls "righteousness" virtue in general. Faith and love genuine and firm toward those whom you love. As if he says: do not be unfaithful and unsteady. Therefore he adds the following. That is, trust only those who call upon the Lord sincerely and without hypocrisy, who love peace and are not inclined to quarrels; associate with them.

  Commentary on 2 Timothy

• 2 Timothy 2:23

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

  Commentary on 2 Timothy

• 2 Timothy 2:24

  "Courteous," that is, meek. Why then does the apostle say, "rebuke with all authority and strictly" (Tit. 2:15), and again, "let no one despise your youth" (1 Tim. 4:12)? Because a strong rebuke is especially moving when it is made with meekness. One can sooner move with meekness than put to shame with strictness. For those who wish to learn. For he himself says: "A man that is an heretic after the first and second admonition reject" (Tit. 3:10). In particular, this quality must be possessed both in awaiting conversion, and in constant teaching, and in not being quick to excommunicate. See what follows next.

  Commentary on 2 Timothy

• 2 Timothy 2:25

  With strictness and scolding the soul cannot absorb anything useful. For he who wishes to learn something useful must first of all be well-disposed toward the teacher. But how can one be well-disposed toward a person who is angry and scolds? Why then does the apostle say: "reject a heretic after a first and second admonition"? There he speaks of an incorrigible person, one who is known to be incurably ill; but here the discussion is not about those who are already incurable, as is evident from what follows. Perhaps, he says, there will also be some correction. The expression "if perhaps" is used of things unknown or doubtful. Consequently, one must withdraw only from people who are completely incurable; the doubtful ones must be endeavored to correct. Notice how, teaching humility, he did not say: can you not, but: "if perhaps God will grant them repentance to come to their senses." If, he says, anything does happen, it belongs to the Lord; do not be proud. Therefore, even if we persuade someone, let us not think that we ourselves persuaded them.

  Commentary on 2 Timothy

• 2 Timothy 2:26

  Understand this not only in relation to teaching, but also in relation to life. People are in the snare of the devil not only in teaching, but also in life. Consequently, without bitterness one must correct also those who waver in life. For just as a sparrow, even if caught by only one part, I mean the foot, is in the power of the one who set the snare, so we too are in the power of the devil, even if we have been caught by him not entirely, I mean in both faith and life, but only in life. In errors, he says, they are mired; but having been captured by God into His will, that is, God's will, perhaps they will come out of the waters of error. The will of God is not only to believe, but also to live rightly. Therefore, understand this not only in relation to dogmas, but also to life. Some understand the expression "who captured them into his will" as referring to the devil.

  Commentary on 2 Timothy

• 2 Timothy 3:1

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

  Commentary on 2 Timothy

• 2 Timothy 3:2

  He immediately points out the cause of all evils as well: it is the concern not for the affairs of one's neighbor, but only for one's own. A self-loving person loves only himself, from which it follows that in reality he does not even love himself. For just as in the members of the body, harm inflicted on one spreads to the rest; or what happens in buildings, the same occurs in the Church: whoever despises his brother and cares only for himself, harms himself. Having pointed out the root, he enumerates in particular the offshoots from it, of which the first and greatest is the love of money. For just as from love comes every good, so from self-love, which is opposed to love, comes every evil. Love is broad and pours itself out everywhere; but self-love constrains its breadth and concentrates only on itself alone. Over men they are exalted and tower above. When evil grows, it reaches even to rebellion against God. For if someone is vainglorious before people, he will then attribute to himself every perfection as well, and not to the grace of God; then he becomes already a blasphemer. This is fair: for whoever blasphemes God, how will he honor his parents? Whoever does not honor his parents will be ungrateful to other people as well. Such a person is also unrighteous, because he sets aside holiness and duty, and he is also unfriendly. For whom else will a person love who has rejected his own benefactor! "And implacable," they are not reconciled with anyone, even with their own benefactor.

  Commentary on 2 Timothy

• 2 Timothy 3:3

  That is, those who slander everyone. A person who is not conscious of anything good in himself slanders everyone, inventing and finding in this, it would seem, a certain consolation for himself. And in the tongue, and in the belly, and in everything else. You see what self-love and love of money make people? Beasts instead of men. Enemies of every good thing.

  Commentary on 2 Timothy

• 2 Timothy 3:4

  Betrayers of friendship. That is, unsteady, inconstant. Filled with arrogance. Otherwise it cannot be but so: for where there is love of worldly pleasures, there is no place for the desire of divine things.

  Commentary on 2 Timothy

• 2 Timothy 3:5

  That is, they accept only the form of piety and pretend, but by their deeds they reject it. Note that the power of piety, and as it were its sinews, is in deeds. Therefore it is rightly said that it is dead without works. The word "form" in another place (Rom. 2:20) the apostle uses in a good sense. The teacher has the form of knowledge, that is, he builds and forms knowledge in the students. If such people will exist in the last times, then how does he say: "from such turn away"? Most likely, even then there were some such people: although not to a greater degree, there still were; therefore the apostle speaks as if to say: such people will be found even now, turn away from them—this will be good. Therefore he also adds: "of this sort are those who creep into houses." Or Paul calls "the last days" the days that will follow immediately after his death, while Timothy will still remain alive. Or, what is closer to the truth, as St. John Chrysostom judges, through Timothy the apostle exhorts everyone to turn away from such people.

  Commentary on 2 Timothy

• 2 Timothy 3:6

  By the word "creep in" he indicates their shamelessness and craftiness. He did not say: they deceive, but: they take captive, they make use of them as slave women. For such is the one who is beguiled. Note that to give oneself over to beguilement is characteristic of women. Consequently, even a man who is beguiled may be called by this name. This signifies both the multitude, and the disorder, and the mixture of sins. They deceive not simply women—for nature ought not to be condemned—but silly women laden with a multitude of sins. For whoever recognizes nothing good in himself is more readily inclined toward false doctrines, consoling himself with the thought that he will not be subjected to punishment for his deeds. That is, by greed, love of glory, passion for luxury, for fine clothes. He also points to shameful desires. Notice: "led away," as if speaking of irrational creatures.

  Commentary on 2 Timothy

• 2 Timothy 3:7

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

  Commentary on 2 Timothy

• 2 Timothy 3:8

  These were the sorcerers of the time of Moses. How did Paul learn their names, when Scripture does not speak of this? Their names were taken from unwritten tradition, or probably Paul learned of them from the Holy Spirit. When someone has corrupted his mind with passions, then he becomes unskilled in the faith. "The fool has said: there is no God" (Ps. 52:2). Why? Because they have become corrupt and have become abominable in their iniquities. Therefore, for the acceptance of the faith, an uncorrupted mind is needed. So let us be attentive to ourselves, lest we be corrupted by passions and lest the corruption of faith find a place in us.

  Commentary on 2 Timothy

• 2 Timothy 3:9

  How then does the apostle say in another place: "they will increase unto more ungodliness" (2 Tim. 2:16)? There he affirms that heretics, having begun to introduce novelties and errors, do not stop, but constantly invent newer ones. Here, however, he affirms that they will not deceive or carry away many, although at first they may seem to lead some astray, but they themselves will soon be exposed. Therefore he adds the following. If you do not believe, learn from what happened to those sorcerers. They were exposed as performing illusory miracles and deceiving, when Moses performed a true miracle. Therefore, everything that is essentially not good only appears good for a time.

  Commentary on 2 Timothy

• 2 Timothy 3:10

  Those, he says, are such, but you know well our relationship, and it is not like that: you did not simply attach yourself to me, but also "followed," that is, spending a long time and sharing everything with me, you attended to all that was mine and became practiced in it. Be then steadfast and fight against the adversaries. "In teaching," that is, in the word. That is, in life and morals. That is, in zeal and manly enthusiasm. For I, he says, not only taught, but also practiced. That is, firmness in the true dogmas, or faith, which does not allow one to fall into despair in times of danger, but to believe in God that He will deliver. In relation to heretics. For I was not troubled, but received everything with meekness. In persecutions.

  Commentary on 2 Timothy

• 2 Timothy 3:11

  I, he says, was not only persecuted, but also suffered. Two circumstances especially trouble a teacher — namely, that there are heretics and that one must suffer. Concerning heretics, much was said when the apostle urged Timothy not to be troubled by them. Now he speaks of his own sufferings in order to encourage his disciple. He speaks of Pisidian Antioch, of Lystra, where Timothy came from. Why does he mention only these? Because they were more well known to Timothy, or were more recent compared to other events. Notice, he does not enumerate them one by one, for he writes about them not for glorification, but out of necessity, for the consolation of his disciple. Both things he impresses upon Timothy: I too, he says, had the zeal to suffer, and God did not abandon me. Therefore you also be ready, and you will not be abandoned.

  Commentary on 2 Timothy

• 2 Timothy 3:12

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

  Commentary on 2 Timothy

• 2 Timothy 3:13

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

  Commentary on 2 Timothy

• 2 Timothy 3:14-15

  Be, he says, unchanging and "do not fret because of evildoers, nor be envious of the workers of iniquity" (Ps. 37:1). You have not simply learned, but have also been assured, that is, you received the teaching with conviction. Therefore, even if you should see something contrary to that of which you have been assured, do not be troubled: for Abraham too, having heard that in Isaac his seed would be named (Gen. 21:12), was not troubled when he received the command to slay him. The Apostle Paul presents two motivations for Timothy to remain steadfast: the first is that you, he says, were taught not by chance from just anyone, but from Paul, and this is the same as from Christ; the second is that you were taught not yesterday, but from childhood, and have divine knowledge deeply rooted within you. And it will not allow you to fall into anything unreasonable, as happens with most people. For whoever knows Scripture as one ought will never be led astray. By sacred writings the apostle means all of Divine Scripture. This is directed against Simon and Manes, and all who spoke ill of the Old Testament.

  Commentary on 2 Timothy

• 2 Timothy 3:15

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

  Commentary on 2 Timothy

• 2 Timothy 3:16

  Having pointed out many ways of comforting Timothy, the apostle now offers the greatest one as well – in the reading of Holy Scripture. For he intends to communicate to him something sorrowful, namely, that he is finishing his earthly course. So, lest he lose heart as one being deprived of communion with Paul, he says: in place of me you have the Scriptures, which can be profitable to you. Some raise the question: how did the apostle say, "all Scripture is God-breathed"? Are even the Greek writings God-breathed? And being perplexed by its resolution, they translate not "God-breathed," but rather "that which is God-breathed," so that the meaning would be: every writing which is God-breathed is also profitable. But they ought to have taken into account that, having said above, "you know the sacred writings," the apostle now says, "all Scripture." Which? That of which he spoke above and of which he said that it is sacred. Therefore, it is indeed "Scripture God-breathed and profitable" for all that he enumerates further. It is useful, he says, in that it teaches us what we ought to know. And there is nothing that cannot be resolved by means of Sacred Scripture. If it is necessary to expose a lie, this too can be drawn from here. If it is necessary, he says, to be corrected and to receive instruction, that is, to be brought to one's senses toward righteousness, that is, to act righteously, then the Sacred Scripture provides this to you as well.

  Commentary on 2 Timothy

• 2 Timothy 3:17

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

  Commentary on 2 Timothy