Chapter 1

Theophylact of Ohrid, Exposition of the Second Epistle of St Paul to Timothy

1 Theophylact of Ohrid, Exposition of the Second Epistle of Paul to Timothy — Chapter One

¹ Argument of the Second Epistle to Timothy. Why, then, does he write a second letter also to Timothy? In the former he had said, I hope to come to you shortly. But this did not come to pass, for he was being held back by Nero. He therefore consoles him by letter in place of his presence—Timothy being perhaps afflicted both by the absence and by the burden of his office. For even great men flag in the governance of the Church, baptized as they are by many waves from every side, and especially at that time, when wars were everywhere. He also calls Timothy to himself; for he was already near his end.

² Chapter One. Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus. At once, from the very opening, he roused up Timothy’s soul. Do not, he says, speak to me of the dangers here. These give birth in us to eternal life. We have become apostles that we might die and live forever. For lest, on hearing that his teacher was in danger, Timothy should be grieved rather than comforted, for this reason he consoles him from the outset. And if it is according to promise, do not seek it here and now already. The life is in Christ Jesus—that is, the life that is with Christ; or because he himself both gives it to us and holds it together. For the life of sense consists in food and drink, but the life of the mind is held together in Christ. For he is all things to us.

³ To Timothy, a beloved child. It is possible to be a child and yet not beloved. Timothy, then, was beloved—surely on account of his virtue. He shows by this, therefore, that it is not as one angered at him, or having condemned anything in him, that he leaves him behind: For you are beloved to me; but it is by force and necessity.

⁴ Grace, mercy, and peace from God the Father and Christ Jesus our Lord. The very things he prayed for him before, these he prays for him now also. Read, then, the annotation on these things in the former Epistle.

⁵ I thank God. Do you see the excess of his love? I give thanks, he says, to God, that loving you I remember you. This is true love, when one takes pride in his friendship toward a certain person.

⁶ Whom I serve from my forefathers with a pure conscience. How with a pure conscience, seeing that he was ignorant of Christ from the beginning? Either, then, by “conscience” he here means his manner of life—for even though he was living as a Jew, yet he was a man of dignified life; or because, even when he persecuted, he persecuted out of zeal, and not out of human calculation, as the many do who set up a faction for the sake of glory, or who are conscious of much rottenness in it. And what he says is of this kind: Do not suspect me of thinking one thing and saying another; my conscience is pure, as it always was, so now also. I do not lie, therefore, when I say that I love you and always remember you.

⁷ As I have you unceasingly in remembrance in my supplications night and day, longing to see you. I thank God that I remember you—not simply, but in my supplications, both night and day entreating God on your behalf, that he may fulfill the longing which I have, to see you. How then would I have willingly deprived myself of so great a pleasure, if I had been able to come? Why, then, does he not state the cause openly—his being held back by Nero? That he might not grieve him at the outset. But toward the end he uncovers it.

⁸ Remembering your tears, that I may be filled with joy. Construe it thus: Longing to see you, that I may be filled with joy; then, parenthetically, remembering your tears. For even if I were by nature exceedingly devoid of affection, yet your tears are enough to bend me when they come to remembrance. For it was likely that Timothy, being torn from Paul, should mourn more than a child torn from the breast.

⁹ Taking remembrance of the unfeigned faith that is in you. Not only remembering your tears do I long to see you, but also your guileless faith; for this too is a great claim you have upon being loved by me.

¹⁰ Which dwelt first in your grandmother Lois, and in your mother Eunice. And another commendation: that he came not from unbelievers, but from believers, even though they were of the Jews. His father, however, was a Greek. And see how the law began to be dissolved, as these intermixtures came about.

¹¹ And I am persuaded that it is in you also. Since the good things of our forebears, if we too are such, glorify us, but if not, are rather a shame to us, for this reason he says that the faith of your forebears is in you also, as I am exactly persuaded. Reasonably, then, you have this faith unfeigned, as one founded from above and unable to be shaken.

¹² For which cause I put you in remembrance to stir up the gift of God. Because, he says, I know that you have an unfeigned faith, I rouse you up, so that the grace of the Spirit which you received—for the protection of the Church, for the working of signs, and, in a word, for every virtue befitting a bishop—this you should stir into flame; that is, work it so as to be ever living and at its height. For just as fire needs wood, so also the grace of the Spirit needs eagerness, and attention, and sobriety, that it may ever blaze up; for unless these are present, it is quenched, as he says also elsewhere, Quench not the Spirit.

¹³ Which is in you through the laying on of my hands. This grace is in you, which you received together with my laying my hands upon you, when I ordained you bishop; only work the fire more vehemently. The word you received, fill it full of boldness and courage; stand nobly.

¹⁴ For God has not given us a spirit of cowardice, but of power. That is, we did not receive the Spirit for this, that we should draw back, but that we should be strong against temptations and speak with boldness; for to many he gives a spirit of cowardice, as it is written in the Books of Kingdoms: And a spirit of cowardice fell upon them—that is, he put fear into them.[1]

¹⁵ And of love. Both that toward him and that toward one’s neighbor. For our loving God as a Father we have from the Spirit, who makes us cry, Abba, Father. And our not being shaken from love toward our neighbor is a gift coming from divine power, just as, on the contrary, to be made to stumble comes from cowardice and faintheartedness. Yet we too must be the first to show forth what is from ourselves.

¹⁶ And of self-control. Either that we may be self-controlled, sound in mind, and in good order; or that we may have the Spirit as a chastening, so that, if any temptation should come upon us, we may receive it unto self-discipline; or that we may also be to others trainers and instructors in self-control.

¹⁷ Be not therefore ashamed of the testimony of our Lord. Many thrice-wretched men, examining by human reasonings the things that are beyond comprehension, count it a shame to say that the Son of God was crucified, not knowing that through this very cross the condemned man became a son of God. You then, O Timothy, be not ashamed of the testimony and the death of Christ, the death by the cross, but rather speak boldly and proclaim him. He did not say, Do not fear, but, Be not ashamed, that he might show that the matter holds no danger, but only shame; and if you despise this, the rest is without danger.

¹⁸ Nor of me his prisoner. Be not ashamed, if I who raise the dead, the teacher of the whole world, am bound. For I am bound not as an evildoer, but I am his prisoner—that is, on his account. For if he was not ashamed of the cross, how shall I be ashamed of the bonds?

¹⁹ But suffer hardship together with the Gospel. That is, do not merely show that you are not ashamed, but show it by experience and through deeds, and become a partner with both Christ and me in the same things. This too he had hinted at through what went before, in saying that he had given us a Spirit of power. And what does it mean, “suffer hardship together with the Gospel”? Is it as though the Gospel suffers hardship? It is not this; but either he says, Suffer hardship together with me, for the Gospel’s sake; or by “Gospel” he means all the heralds and ministers of the Gospel, as also in the Epistle to the Corinthians. Suffer hardship, therefore, together with those of the Gospel. Yet perhaps someone more subtly will call the hindrance against the Gospel, and the unbelief toward it, the “hardship of the Gospel.” Share the danger, then, you also, with the Gospel that thus suffers.

²⁰ According to the power of God. Since “suffer hardship” was burdensome, he softens it: For not, he says, by your own power, but by that of Christ; yours is the choosing and the eagerness.

²¹ Who saved us and called us with a holy calling. He shows the proofs of the power of God. For he saved us, he says, and called us to himself while we were yet far off, that he might make us holy. And he who saved us when we were unwilling will much more now work together with us who are willing.

²² Not according to our works, but according to his own purpose and grace. No one compelling, no one counseling him, but of his own purpose—that is, moved from within, out of his own goodness.

²³ Which was given to us in Christ Jesus before times eternal. That is, prefigured to be given to us, without beginning and before the ages, through Jesus Christ our Lord. And this too is no small thing: that not out of any change of mind, but before the ages, God willed these things for us.

²⁴ But made manifest now through the appearing of our Savior Jesus Christ. For even though the grace had been foreordained, yet now it was made manifest, when the Savior appeared.

²⁵ Who abolished death, and brought life and incorruption to light through the Gospel. In his own body he abolished death in deed, making it incorruptible; but us he enlightened through the Gospel to hope for life and incorruption. For we have not already been made incorruptible in actuality, but we are about to be, and the Gospel confirmed this hope for us.

²⁶ Unto which I was appointed a herald and an apostle, and a teacher of the nations. For what reason did he now name himself a teacher of the nations? Showing to Timothy that You too must associate with the nations, and not fall away, but imitate me, who am bound for the sake of teaching the Gospel.

²⁷ For which cause I also suffer these things. For being a herald of the nations. For not as an evildoer. And at the same time he makes his word credible: that If I did not believe that death is overthrown, I would not be suffering these things.

²⁸ But I am not ashamed. Do you see how through his deeds he displays what he was teaching Timothy—not to be ashamed of the sufferings?

²⁹ For I know whom I have believed, and I am persuaded that he is able to guard my deposit unto that day. Ah, what boldness, and what undoubting hope! I know, he says, and I am persuaded with assurance. By “deposit” he means either the faith and the preaching—that Christ himself, to whom it was entrusted, will guard these, and I suffer all things that my treasure may not be plundered; or he means the believers, whom Christ entrusted to him, or whom he himself entrusted to the Lord, as he says also elsewhere, I commend you to the Lord; as if he were saying, I am not ashamed, hoping that I shall bring many to God, whom he will also guard, that he may glorify me on their behalf. Or by “deposit” he means the recompense; for everyone who does any good thing deposits it with God, that in due time he may be crowned for it.

³⁰ Hold the pattern of sound words. As a painter, I have written for you and sketched an image and an archetype, that looking to this you yourself may paint this pattern of my words; that is, hold the archetype, and if anything must be painted, take from it and paint. For all things are laid up there.

³¹ Which you heard from me. Not through letters only, but also mouth to mouth. Let us not, then, think that the Epistles are deficient, as not treating of all things, seeing that he handed down much unwritten.

³² In faith and love which is in Christ Jesus. That is, my words declare both concerning faith and concerning love—which is, concerning doctrines and concerning manner of life; and if you must lay down any virtuous doctrine, or speak or act, from there it is possible for you to take it.

³³ Guard the good deposit through the Holy Spirit who dwells in us. The commandments concerning faith and concerning life delivered to you, or the gift which you received, as he said above. And how will you guard it? Not by human strength, but through the Holy Spirit, who dwells in us through baptism. And if we keep him and do not drive him away through evil deeds, he too will guard for us all that we have from God. Be diligent, then, to guard the Spirit, and he in turn will keep the deposit for you. For unless the Lord guard the city, in vain has the watchman kept watch.[2]

³⁴ You know this, that all those in Asia turned away from me, of whom are Phygellus and Hermogenes. He recounts the temptations, not that he may cast down the disciple, but rather that he may persuade him, that if he too should fall into the like, he should suffer nothing strange, but should bear it. For when Paul was arrested by Nero, all those in Asia forsook him—that is, those from Asia who were sojourning at Rome.

³⁵ May the Lord grant mercy to the house of Onesiphorus. See his magnanimity: those who forsook him he did not curse, but simply only related what had happened. But for the one who cared for him he prays—and not for him alone, but for his whole house also; so virtuous were they, so did Onesiphorus train them.

³⁶ For he often refreshed me. As though an athlete worn down by the drought of afflictions, he counted me worthy of refreshment—not once, but often. So must we too do: from every side and always to support those who pursue some good thing; for thus shall we be partners with them in the rewards. For do not speak to me of Paul. Paul, even had he no one to support him, would have remained steadfast. But perhaps some other will not endure, unless he has one to prop him up. If, then, someone be found supporting him and caring for him, it is plain that he shares in the victory; and if in the victory, in the crowns also. And in wars of old, those who guarded the baggage shared equally with the soldiers in the spoils.

³⁷ And he was not ashamed of my chain. Everywhere he speaks of the shame, not the danger, encouraging Timothy, as though only shame and not danger were present. And yet danger too was present; for Nero was raging against Paul, as having catechized one of his own household.

³⁸ But when he came to be in Rome, he sought me out the more diligently, and found me. Not only did he not flee my company, but he even sought me out, and found me—a man of great courage and faith.

³⁹ May the Lord grant him to find mercy from the Lord in that day. He showed mercy to me, he says; may he therefore receive the recompense in the dread day, when there is need of much mercy for all, even for the saints. And if Onesiphorus, who exposed himself to dangers for Christ’s sake, is saved by mercy, much more we. Here those who are sick with the disease of Marcion leap in, saying, Behold, two Lords! But it is not so. For there is one Lord, as this same Paul says elsewhere. And it is the custom of Scripture to use the word thus, as in The Lord rained from the Lord—that is, from himself. So also here. And if you take it also that the Father and the Son are here signified, neither is this absurd. For the Father is Lord, and the Son is Lord, and the Spirit is Lord; yet one Lord made manifest in the three hypostases. And observe that he did not say, May the Lord grant him some other thing, but, mercy.

⁴⁰ And how many things he ministered at Ephesus, you know better. He is habituated, he says, to well-doing; he did it not once, but both at Ephesus and at Rome. Such must the Christian be: always to work the good, and that throughout his whole life.

2 Chapter Two

¹ You therefore, my child, be strong. What do you say? You said that you are bound, that all turned away from you, and as though you had said nothing dreadful, you add: You therefore, my child, be strong? Yes, for this very reason the more—because I am in dreadful straits, you be strong. For if I, the teacher, were not suffering such things, perhaps you would have to be cast down, as a young and inexperienced man set amid dangers. But as it is, it is no small comfort to you, toward bearing nobly what befalls, that I too suffer such things, since the dangers belong to the nature of the matter, and not to your inexperience. For also, in general, every lesser man who falls into dangers in any matter whatever is greatly comforted whenever he sees one greater than himself in the same straits. And see with how much tender affection he exhorts, saying, “my child”; as though he had distilled his very soul into the word, If you are a child, imitate your father.

² In the grace which is in Christ Jesus. Be strong not only from the example of me, but most of all through the grace of Christ. Have that contending alongside you, through which we received authority to tread upon serpents and scorpions, and over all the power of the enemy, and to be harmed by nothing.

³ And the things which you heard from me through many witnesses. The things you heard, not the things you disputed about; for faith comes by hearing. And you heard not in secret, but with boldness, in the presence of many. Some, however, understood “many witnesses” to mean the Law and the Prophets. For my word was confirmed to me by scriptural testimonies.

⁴ These commit to faithful men. He did not say, Tell, but, Commit, as with a treasure. And what is committed is laid up in safety. And by this he makes the disciple more attentive. To faithful men—not to disputatious and contentious ones; and faithful, that is, to those who will not betray the deposit.

⁵ Who shall be able to teach others also. For what profit is there, when one is himself faithful and receives all things without questioning, but is unable to convey the teaching to others also? And again, if he does not betray the word himself, but is unable to make others such? Two things, then, the teacher must have: to be faithful, and to be apt to teach. For it is plain that these things are ordained to him concerning presbyters and bishops, not concerning laymen; for that would be absurd, seeing that Paul himself wrote to both Greeks and Jews. But I think that he speaks also concerning certain more mystical matters, which must be committed to those who are faithful and apt to teach.

⁶ You therefore suffer hardship as a good soldier of Jesus Christ. Do you see that to suffer hardship belongs to a soldier? So that not to suffer hardship belongs to no soldier. We must not, then, be vexed, if one suffers hardship who has been enrolled among soldiers. And how great a dignity it is to be a soldier of Christ, seeing that some count it a great thing to be soldiers of an earthly king!

⁷ No one who serves as a soldier entangles himself in the affairs of this life, that he may please the one who enlisted him. These things are spoken to all bishops and teachers. And “entangles” is emphatic. For in truth such things are bonds and serpents. And in saying “affairs,” he hinted at the tumults and troubles, turning him away from them even by the very words. Why do you bind yourself fast? Why do you entangle yourself in troubles and affairs? Care only for the warfare, and so you will please Christ, who chose you for the warfare.

⁸ And if anyone also competes as an athlete, he is not crowned unless he competes lawfully. That is, it is not enough that he enter the contest, nor that he anoint himself, nor that he grapple, but unless he also keeps the athletic laws concerning food and drink and self-control, and those concerning the manner of the wrestling. For not simply and as each one wishes is it permitted him to wrestle, but there are athletic laws concerning this also. And see his wisdom. He mentioned a soldier, that he might show that one must be prepared for slaughters and deaths; and an athlete, that one might endure all things, and be in training continually.

⁹ The laboring farmer must be the first to partake of the fruits. He gives a third example also, more fitting for a teacher. For the things of the soldier and the athlete are suited even to subordinates; the farmer does not care for himself, but for the land, and he receives no small recompense from the fruit-bearing. So also the teacher does not labor unprofitably, but before the rest he himself will enjoy his own sweat, God recompensing him abundantly. Lest, then, anyone be vexed at the future of the recompense, Already, he says, you receive it: the requital is in the labor itself, if nothing else, at least the health of souls; great is your gain from here already. Some, however, say this concerning the honoring of teachers, but it has no reason. And see, he did not simply say a farmer, but, the laboring one—that is, the one wearied, not simply the one working.

¹⁰ Consider what I say. Since he had said all things enigmatically—the things of the soldier, the athlete, the farmer—Consider, he says. For this is why I said these things thus, that I might sharpen you. Then he prays, as for a genuine child.

¹¹ For may the Lord give you understanding in all things. Not only in these things which I said, but in all things, both words and deeds.

¹² Remember Jesus Christ raised from the dead, of the seed of David. This he says also on account of the heretics. For there were even then certain men who counted it a shame that the Son of God should suffer, and for this reason perhaps introduced the doctrine of mere appearance. For so was God humbled for our sake, that men are even ashamed to attribute to God so great a humiliation. And he says it also to console him, showing that the teacher himself, Christ, conquered death through suffering. Remember him, and you will not flag before the sufferings.

¹³ According to my Gospel. For there were certain men preaching other things; but we must give heed not to them, but to my Gospel.

¹⁴ In which I suffer hardship even unto bonds, as an evildoer. Again from himself he consoles the disciple, both saying that he suffers hardship, and that he carries off an evil reputation.

¹⁵ But the word of God is not bound. Lest anyone say, And what is the profit? And what is the wonder, if you are bound? Show me gain, show me something wonderful—he says that the word is not bound. For it is not a perceptible work, that it should be hindered when the body is bound. The word is a divine thing, and the word of God; though we are bound, it is loosed and runs. For behold, even bound we write and preach. You have seen the wonder, you have seen the gain.

¹⁶ For this cause I endure all things for the elect’s sake. Behold, this too is an exhortation. For not for my own sake, he says, do I suffer, but for the salvation of others; not that I myself may be glorified, but that others may be. And who are these? The elect of God. If, then, God chose them, we must suffer all things for their sake.

¹⁷ That they also may obtain the salvation which is in Christ Jesus. They also, as we do too. As for our sake, he says, God suffered, that we might be saved, so we also suffer for their sake. So that the matter is a recompense, not a favor. Then, lest anyone say to him, What do you mean? You are about to perish in bonds, and you boast of becoming to others a cause of salvation?—Not this, he says, do I mean, the bodily salvation, but the true and glorious salvation that is in Christ Jesus; for the bodily salvation is inglorious. For hear also what follows.

¹⁸ With eternal glory. Not only that they may be saved, but the greater thing, that they may also be glorified with us eternally. So that even if the bonds hold shame, yet they also procure glory for the elect, and that an eternal glory. And if for others, much more for me, who am clothed with these things. Do not, then, be distressed over me.

¹⁹ Faithful is the word. Since many doubt concerning the life and glory to come, saying, When I live, then I am given over to death, and when I die, shall I live? and the like—for this reason he confirms the word, and says, Faithful is the word. What word? That the elect shall obtain a glorious and eternal salvation.

²⁰ For if we died together with him, we shall also live together with him. He establishes the same thing also through human reasonings. And yet above too he gave a proof of this when he said, Remember Jesus raised from the dead; for he showed that after death he rose. How, then, does he establish it? If we share in the sorrowful things, is this not so in the good things? Not even a man would do otherwise—how much more God, the fountain of righteousness and goodness? And by “death” he means both that through baptism and that through sufferings and temptations.

²¹ If we endure, we shall also reign together with him. It is not enough to give oneself over to death once, but continually. For “daily,” he says, “I die.” Much endurance, then, is needed for this, that the reigning-together also may accrue to us.

²² If we shall deny, he also will deny us. And from the things that will result on the contrary he establishes the word. For not in the good things only, but also in the opposite, are the recompenses. For whoever, he says, denies me, I too will deny him. And consider what it is likely the one denied by Christ should suffer.

²³ If we are faithless, he remains faithful. If we disbelieve that he rose, he is in no way harmed by this. For he is true, he is steadfast, whether we say it or do not say it.

²⁴ He cannot deny himself. That is, he cannot not be. He has no nature for passing into non-being; he abides always, even if we do not confess him. So that neither the benefit nor the harm comes to him, whether we confess or deny, but both come to us.

²⁵ Of these things put them in remembrance. Lest anyone think that Timothy himself needed to be taught these things, he says: Put the others in remembrance.

²⁶ Charging them before the Lord not to wrangle about words, to no useful end, to the subverting of the hearers. Since the matter has a greediness about it, and the human soul ever wishes to dispute and wrangle about words, You, he says, charge them before God not to wrangle about words; instead of, Command, taking God as witness, that they may know that if they despise you, he will judge them. For not only does word-wrangling profit nothing, nor bring any gain, but much harm comes of it. For the faith of the hearers is subverted, like some tower, by the levers, as it were, of the disputings.

²⁷ Be diligent to present yourself approved to God, a workman unashamed. He interprets how one might become approved: if he be a workman unashamed; that is, if he is ashamed to do none of the things that pertain to godliness. For thus you will be well approved before the Master, undergoing all things for his sake, working all things. And everywhere he makes much earnest concerning shame, because to the many even the cross of Christ was a shame, and the preaching itself, as something unsophisticated; and the apostles themselves, as mean men, suffering the uttermost things. You then, he says, be not ashamed.

²⁸ Rightly dividing the word of truth. For many tear it aside and drag it awry, but you, lead it toward what is right. Or, since he did not say “directing,” he gave us to understand something else. As with some hide or thong having certain superfluous and spurious parts, Cut away, he says, the things alien to the preaching, and cut them off with the knife of the word.

²⁹ But shun profane babblings. That is, avoid them. And everywhere the blessed John gives “babblings” to be understood as innovations.[3] Some, however, understand “shun” (periistaso) as “stand exceedingly firm” (perissōs histaso), with a view to stopping and hindering; which is not so.

³⁰ For they will advance to more ungodliness. And their word will have spreading, like a gangrene. The evil, he says, is unrestrained, no longer admitting healing. For they ruin everything, and are incorrigible. For gangrene is a disease that works rottenness, and spreads to what is round about.

³¹ Of whom are Hymenaeus and Philetus, who concerning the truth have missed the mark, saying that the resurrection has already taken place, and they overturn the faith of some. Well did he say above, “They will advance to more ungodliness.” For this alone seems to be the dreadful thing, that concerning the resurrection; yet many things are born of it. For if the resurrection has already taken place, then judgment and recompense are done away, and the good have enjoyed pains and afflictions, while the wicked were punished by luxuriating. And what need is there any longer of virtue, if such are the recompenses? But he did not say that he overturns the faith of all, but of some—that is, of the more rotten. He adds therefore.

³² But the firm foundation of God stands. What he says is of this kind: Not all were overturned, but the unsteady. For if they had not been such, they would not have fallen. As neither was Adam steadfast before the assault; but those who are fixed stand firm and unmoved. And see—both “firm” and “foundation.” Thus must one hold fast to the faith.

³³ Having this seal: The Lord knows those who are his; and, Let everyone who names the name of the Lord depart from iniquity. That is, having, as a stone has certain letters and marks engraved upon it through the very deeds, and fitting to it, the words, The Lord knows, and so forth. That is, they were foreknown by God, as being wholly his; and they were chosen beforehand, so as not to be overturned together with the more rotten. And by “iniquity,” does he mean the error in doctrines, or simply every iniquity? He who does iniquity is not of the foundation, is not of God. For how, since that one is righteous? He does not have the seal. And observe that if he who names the name of the Lord ought to depart from iniquity, the one who does not depart is not worthy even to name it. For praise is not comely in the mouth of a sinner.

³⁴ But in a great house there are not only vessels of gold and silver, but also of wood and earthenware. Since many are troubled as to why the wicked are in the world, Paul, leaving aside the other causes, states this one: because even in a great house the vessels are diverse. And by “great house” he means the world, not the Church; for in the Church he wishes nothing to be of wood, but all of gold and silver, where is the body of Christ, where is the Virgin having no spot.

³⁵ And some are unto honor, and some unto dishonor. The golden ones, that is, the virtuous, unto honor; the wooden and earthen, that is, the wicked, unto dishonor. But he did not say, unto use and uselessness, because even the wicked, though not for virtue, yet are useful at least for the mere constitution of the world, and for certain dispensations, as Pharaoh was.

³⁶ If, then, anyone purge himself from these, he shall be a vessel unto honor, sanctified. Do you see that it is not of nature, nor of material necessity, as the Manichaeans say, to be golden or earthen, but of our own free choice? For it is possible for each to purge himself—that is, to cleanse himself wholly from the earthen and wooden choice, and to establish a golden and silver one. Paul was earthen, but he became golden; Judas was golden, but he became earthen. If, then, the earthen things are spoken against, how does he say elsewhere, having this treasure in earthen vessels? There he speaks concerning the nature of the body. For just as the earthenware is nothing other than baked clay, so also our body is nothing other than clay made firm by the heat of the soul. But here he speaks concerning the free choice.

³⁷ And useful to the Master. Are the wooden ones, then, useless toward the foremost purpose of the Master God, who wills all to be saved—even if, as has been said, they seem to be useful in another manner?

³⁸ Prepared for every good work. That is, even if the occasion for action does not arise, nevertheless it will be ready and made prepared, whether for martyrdom or for virginity.

³⁹ But flee youthful lusts. Youthful lusts are not those of fornication only, but also every unfitting desire, whether one loves power or money; for these lusts and fancies are foolish, and of an unsteady mind. See how even an old man plays the youth.

⁴⁰ But pursue righteousness. By “righteousness” he means virtue in general.

⁴¹ Faith. The true and steadfast faith, and a fellow-disposition toward those who are loved; as though he said, Be not faithless and unsteady. He adds therefore at once.

⁴² Love, peace, with those who call upon the Lord out of a pure heart. That is, take courage with those alone who call upon the Lord without guile and without deceit, the peaceable, the unquarrelsome; mingle with those.

⁴³ But foolish and uninstructed questions refuse, knowing that they breed strifes. Do you see how everywhere he leads him away from questionings? Not because he could not adequately refute them—for he could—but because it is useless even to throw oneself into such contests at all. For no good end comes of them, but only strifes and enmities. These, then, refuse, the foolish ones. So that there are other questions, those concerning the Scriptures, which one must not refuse, as not breeding strifes, clearly. See, then, how those go astray who fight in the supposed questions concerning the Scriptures.

⁴⁴ But the servant of the Lord must not strive, but be gentle toward all. Gentle, that is, meek. How then does he say, Rebuke them with all authority and sharply, and, Let no one despise your youth? Because the vehement rebuke then most of all stings, when it comes with fairness. For it is possible to lay hold the more with meekness than to shame with boldness.

⁴⁵ Apt to teach. Toward those who wish to learn. For a heretic, after a first and second admonition, refuse.

⁴⁶ Forbearing. This most of all one must have, and await the conversion, and ever speak, and not at once cut off. For see what follows also.

⁴⁷ In meekness instructing those who set themselves in opposition. For with boldness and strife the soul could discern nothing useful, because the one who is about to learn anything useful must, before all else, be well-disposed toward the one teaching. And how would he be well-disposed toward one who is bold and insolent? How then does he say, A heretical man, after a first and second admonition, refuse? There he speaks of the incorrigible, whom he knows to be incurably sick; but here, concerning those not yet incurable, as is plain also from what follows.

⁴⁸ If perhaps God may give them repentance unto the knowledge of the truth. Perhaps, he says, there will be some correction. And “perhaps” is for things uncertain and doubtful. So that from the manifestly incurable one must withdraw, but the doubtful one must try to correct. And see how, teaching humility, he did not say, lest you be able, but, lest the Lord give them to come to their senses. Even if anything comes to pass, he says, it is of the Lord; you, be not lifted up. So that even if we too persuade anyone, let us not reckon that we are the ones who persuade.

⁴⁹ And they may return to soberness out of the snare of the devil. Understand these things not concerning doctrines only, but also concerning manner of life. For men are in the snare of the devil not for doctrines’ sake only, but also for life’s. So that those who err concerning life also must be corrected forbearingly. For just as the sparrow, even if it be held by one part—the foot, I mean—is under the authority of the one who set the snare, so we too, even if we are held not by both, faith I mean and life, but by life alone, are under the authority of the devil.

⁵⁰ Taken captive by him unto his will. In error, he says, they swim; but having been taken captive by God unto his will—that is, the will of God—perhaps they will return to soberness out of the waters of error. And the will of God is not to believe only, but also to live rightly. So that understand these things concerning life also, not concerning doctrines only. Some, however, understood “taken captive by him” of the devil, and the rest likewise.

3 Chapter Three

¹ But know this, that in the last days grievous times will set in. Since many wicked men existed in those times, lest Timothy be troubled at this, he had foretold him, In a great house, and what follows; and he says now also that after these things they will be. But indeed even in the time of Moses there were Jannes and Jambres. So that the matter is nothing new, nor will it stop with you. Do not, then, be vexed. And “grievous times” means exceedingly wicked. This is not to be understood concerning days—for what wickedness has a day?—but concerning the wicked things and persons in those days. We too in common usage thus speak of times as wicked and not wicked, from the events that occur in them, or from the men.

² For men shall be lovers of self. At once he sets down the cause of all evils: the looking not to the things of one’s neighbor, but to one’s own alone. For a lover of self is one who loves himself alone; from which it results that he does not love even himself. For just as among the members the harm of one passes over to the rest, and likewise in buildings, so also in the Church, he who neglects his brother and tends himself alone ruins himself also.

³ Lovers of money. Having named the root, he adds particularly the branches 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 comes every evil, since it is opposed to love. For love is broad, and is poured out everywhere; but self-love narrows its breadth, and contracts it to one alone.

⁴ Boasters. Vaunting after the manner of men.

⁵ Proud, blasphemers. As the wickedness advances, the insolence reaches even unto God. For when one of men plays the braggart, and then ascribes every achievement to himself and not to the divine grace, then already he also blasphemes.

⁶ Disobedient to parents, unthankful, unholy, without natural affection, implacable. Reasonably; for if they blaspheme God, how will they honor parents? And he who honors not parents will be unthankful toward all. And such a one is also unholy, because he sets aside what is holy and what is owed; but he is also without natural affection. For whom else will he cherish, who has spat upon his benefactor? And implacable, making truce with no one, if indeed not even with his benefactor.

⁷ Slanderers. That is, speaking evil of all. For he who is conscious of no good in himself slanders all, procuring for himself a certain consolation in the appearance, and by his inventing.

⁸ Without self-control. Both of tongue, and of belly, and of all the rest.

⁹ Untamed. Do you see what self-love and the love of money make men? Beasts instead of men.

¹⁰ Haters of the good. Enemies of every good thing.

¹¹ Betrayers. Of friendship.

¹² Headstrong. That is, unsteady, having nothing firm.

¹³ Puffed up. Filled full of madness.

¹⁴ Lovers of pleasure rather than lovers of God. Necessarily; for where there is love of the delights of the world, there divine longing is not.

¹⁵ Having a form of godliness, but having denied the power of it. That is, they merely fashion the impiety and play it as a part, but through their deeds they deny it.[4] And note that the power of godliness, and its sinews as it were, are shown forth in deeds. Reasonably, then, it is called dead without works. But “form” the Apostle took elsewhere in a good sense; for the teacher has a form of knowledge—that is, he molds and shapes the knowledge in his disciples.

¹⁶ And from these turn away. If they will be in later times, how does he say, From these turn away? It is likely that even then there were certain such men, even if not in excess, yet that there were; as though he said, Turning away from those who are found even now, you do well; as he also adds, Of these are they who creep into houses. Or because by “later days” Paul means those immediately after his own death, in which Timothy was still to be present; or—what is also truer, as the great John judges—through Timothy he exhorts all to turn aside from such men. For of these are they who creep into houses. Their shamelessness he shows by “creeping,” and their illiberality, and flattery, and that they are full of deceit.

¹⁷ And take captive silly women. He did not say, deceiving, but, taking captive, as using them for slaves; for such is the one deceived. And note that it belongs to women to be deceived, or rather to silly women. So that a man also, when deceived, may be called a silly woman.

¹⁸ Laden with sins. He shows the multitude of sins, and what is disordered and confused. For not simply do they deceive women (for one must not accuse the nature), but those who have a heap of sins. For he who is conscious of no good in himself is quickly persuaded by the wicked dogmatists, consoling himself that he will not pay the penalty for his deeds.

¹⁹ Led away by various lusts. That is, of money, of glory, of luxury, of adornment; and he hints also at shameful lusts. And note the “led away,” as of irrational beasts.

²⁰ Ever learning, and never able to come to the knowledge of the truth. Are they then worthy of pardon? By no means, but rather they are without excuse. For since they buried themselves in sins and lusts, their mind was hardened. So that their inability to learn is not natural, but a matter of their own choice.

²¹ And as Jannes and Jambres withstood Moses, so these also withstand the truth. These were the magicians in the time of Moses. But whence did Paul know their names, since the Scripture does not tell these things? Either it was handed down unwritten, or it is likely that Paul knew it from the Holy Spirit.

²² Men corrupted in mind, reprobate concerning the faith. When one is corrupted in mind through the passions, then he becomes reprobate concerning the faith. For the fool said, There is no God.[5] Whence? Because they were corrupted, and became abominable in their lawlessnesses. So then the uncorrupted mind receives the faith. We must take heed, then, lest we be corrupted by the passions, and the counterfeitness of faith find place in us.

²³ But they shall advance no further. How then does he say elsewhere, They shall advance to more ungodliness? There he means this, that, having begun the wicked doctrines and the deceiving, they will not stop, but will ever invent newer things; but here he means this, that they will not deceive, nor sweep away the many, but even if at first they seem to deceive, yet they will be easily detected. He adds therefore.

²⁴ For their folly shall be manifest to all, as that of those men also became. If you disbelieve, learn from the things that befell those magicians. For they too were exposed, working wonders by mere appearance and deceiving, when Moses wrought signs truly. So that all the works of deceit flourish only for a season.

²⁵ But you have closely followed my teaching. Those men, he says, are such; but you know our affairs exactly, that they are not such. For you did not simply associate with me, but you closely followed—that is, you were with me a long time, and gave heed to all that was mine; so be strong, and stand against the adversaries. “My teaching”—this concerns the word.

²⁶ My conduct. This concerns manner of life and citizenship.

²⁷ My purpose. That is, the eagerness, and the manly bearing of the soul. For I did not speak only, he says, but also did.

²⁸ My faith. That is, the steadfastness in the doctrines of the truth, or that which in dangers makes one not despair, but believe God that he will deliver.

²⁹ My longsuffering. That toward the heretics; for I was not troubled, but received all things with meekness.

³⁰ My endurance. That toward the persecutions.

³¹ My persecutions, my sufferings. Not only was I persecuted, he says, but I also suffered. And since these two things most of all trouble the teacher—both that there are heretics, and the suffering—concerning the heretics he discoursed much, persuading Timothy not to be troubled; and concerning the afflictions he recounts his own, encouraging the disciple.

³² Such as befell me at Antioch, at Iconium, at Lystra. By Antioch he means that of Pisidia. And Lystra, whence Timothy was. And why does he mention these alone? Because they were more familiar to Timothy, or also more recent than the rest. And see how he does not relate these things in detail; for not for display, but for the comfort of the disciple, does he write these things, of necessity.

³³ What persecutions I endured, and out of them all the Lord delivered me. Both these things he shows to Timothy: that I too furnished eagerness, so as to endure, and God did not forsake me. So that you too be eager, and you will not be forsaken.

³⁴ And indeed all who wish to live godly in Christ Jesus shall be persecuted. And this too is a very great comfort. For why do I speak, he says, concerning myself alone? All who wish to live godly and according to the Gospel shall be persecuted. And by “persecutions” he here means not only those from unbelievers, but also the afflictions in general, and the pains, which the virtuous undergo. For the life of man is a trial, according to Job, and he who travels the narrow way is of necessity afflicted.

³⁵ But wicked men and impostors shall advance to the worse, deceiving and being deceived. Let nothing trouble you, if those men are in good cheer, but you in trials; such is the nature of things. You have stripped for the contest; of necessity you must be full of sweat. It is foolish, then, to seek ease in a contest. For even if they seem to advance, yet this is not advance, their faring well in the deception. For interpreting what “the worse” is, he said, to deceive and to be deceived.

³⁶ But you abide in the things which you learned and were assured of. But you, he says, be unturned, and be not jealous among those who do evil, nor of a man prospering in his way. And not simply did you learn, but you were also assured—that is, you learned with full conviction. So that even if you see things contrary to what was believed, be not troubled; since Abraham too, having heard that In Isaac shall your seed be called, and then being commanded to slay him, was not troubled.

³⁷ Knowing from whom you learned, and that from infancy you have known the sacred letters. He gives two causes why he ought to abide unturned: That you learned not from any chance person, he says, but from Paul—which is the same as to say, from Christ also; and that you learned not yesterday and the day before, but from infancy, and the divine knowledge is rooted in you. So that it will not let you suffer anything foolish, or such as the many suffer. For he who knows the Scriptures, as he ought, will never be overturned. And by “sacred letters” he means the divine Scripture. This is against Simon, and Manes, and all who call the Old Testament evil.

³⁸ Which are able to make you wise unto salvation through faith which is in Christ Jesus. Not as the outside knowledge makes a man wise unto deceit and sophistries and word-battles, from which is the destruction of the soul, so also the divine knowledge; but it makes wise unto salvation. What salvation? Not that through works, not that through words, but that through faith in Jesus Christ. For the holy Scriptures guide a man to believe in Christ, who procures salvation for him.

³⁹ All Scripture is God-breathed and profitable. Having spoken many modes of comfort, now he brings in the greatest also, that from the reading of the Scriptures. For he is about to announce to him something grievous, that he is being made perfect. So that he might not be cast down, as one bereft of him who supports him, You have, he says, the Scriptures in my stead, able to profit you. And some inquire how he said, “All Scripture is God-breathed.” Are then the writings of the Greeks also God-breathed? And some, forcing the sense, punctuate at “God-breathed,” and say that every Scripture which is God-breathed, that one is also profitable. But they ought to have understood that, having said above, You know the sacred Letters, he now says, that all Scripture; what Scripture? That concerning which he was speaking, concerning which he declared it sacred. All such Scripture, then, is God-breathed and profitable, toward all the things which he next brings in.

⁴⁰ For teaching. It profits, he says, teaching us, if there be anything we must learn. For there is nothing which cannot be resolved through the divine Scripture.

⁴¹ For reproof. And if one must reprove falsehoods, this too is from there.

⁴² For correction, for instruction which is in righteousness. If one must, he says, be corrected and instructed—that is, chastened toward righteousness, that is, toward doing the things that are just—this too is yours from the Scriptures.

⁴³ That the man of God may be complete. The correction, he says, comes from the Scriptures, that nothing of the good things may be lacking to the man who is according to God. So that you too, if you wish to be complete—that is, perfect and sound, and ever the same, neither contracted by the grievous things nor puffed up by the favorable, for this belongs to an unevenness of mind—have these as counselors in my stead. And if to Timothy, who was full of the Spirit, he wrote concerning reading, how much more to us? And see, that without the Scriptures it is not possible to become complete.

⁴⁴ Fully furnished unto every good work. Not simply partaking of good deeds, but fully furnished—that is, perfected; not toward this thing yes, that thing no, but toward all.

4 Chapter Four

¹ I charge you therefore before God and the Lord Jesus Christ, who is about to judge the living and the dead. He had frightened Timothy at another time also, when he said, I charge you before God, who [lives and] gives life to all things; but now he makes the word more fearful, recalling that judgment. For him, he says, who is about to demand the accounting, I make my witness, that I hid not even this from you. And by “the living and the dead” he means either sinners and righteous, or those who have already departed and those who shall then be left alive. Some, however, understood it also of souls and bodies.

² According to his appearing, and his kingdom. When is he about to judge? In his appearing, that which shall be with glory and kingdom. For he will not come mean, as before.

³ Preach the word. What is it that I charge? Preach the word, do not hold back the gift. Let us be made wise, we who do not preach.

⁴ Be ready in season, out of season. That is, with perseverance and attention speak, not once, but always. Let there be for you no fixed season, but both in season—that is, in peace, in security, and being in the Church; but also out of season—that is, being in dangers, and outside the Church, speak and preach. For the “in season” and the “out of season” he said with a view to the supposition of the many; for they think ease to be the convenient season, and the dangerous time the inconvenient. And again, the time of teaching to be the being in the Church, and the inconvenient season the being outside it. Or also otherwise: Do not await the time of the fall, but even before he falls, teach.

⁵ Reprove. When you see that this must be done—that is, when you find one sinning, or about to sin—do not draw back.

⁶ Rebuke. After you have reproved and proved him to have sinned, then rebuke; that is, lay on the penalty and the punishment.

⁷ Exhort. The rebuke is like a cutting; the exhortation, like a soothing medicine. Apply, then, the medicine of exhortation, lest the cutting alone, making the pains more vehement, cast him into despair.

⁸ With all longsuffering and teaching. Construe this with all the foregoing. For one must reprove with all longsuffering, so as not to believe all men simply; and with teaching, teaching how he sinned, and what the sin is; and likewise rebuke with longsuffering, laying on the penalty not as upon an enemy, but, as upon a child, a chastening. And with teaching—that is, teaching him the gain of the penalty. And the exhortation especially needs both longsuffering and teaching. And not with the chance longsuffering, but with all—that is, that which is shown in every manner, both through deeds, and through words, and through gestures.

⁹ For there will be a time when they will not endure the sound teaching. So that before they break their necks, get ahead of them. For this reason he said above also, in season, out of season: while you still have men who obey, do all things.

¹⁰ But according to their own lusts they will heap up to themselves teachers. The undiscerning multitude of the teachers he showed by “they will heap up,” and by their being ordained by the peoples, who do nothing according to reason, but ordain those who run together with their own lusts, and who both say and do the things that are to their pleasure.

¹¹ Having itching ears. That is, delighted in hearing, and tickled, and ever desiring to hear the things that are unto favor.

¹² And they will turn away their ears from the truth, and will be turned aside unto fables. Do you see that they go astray not as ignorant, but willingly? For they will turn away their ears, he says, and will be turned aside. So that the evil is voluntary. And he says these things not to cast the disciple into despondency, but to persuade him to use the present season of security unto what is needful; and when it goes out, to bear it nobly; as Christ also said, They will deliver you up and will scourge you. And this same one says, After my departure grievous wolves will come in.

¹³ But you, be sober in all things, suffer hardship. Do you see that for the sake of being sober he foretells these things? As though he said, Before that ruin comes, while the wolves are present, suffer hardship, both willingly and unwillingly, that you may set the sheep in safety.

¹⁴ The work of an evangelist. So then this is the work of the evangelist, the suffering of hardship, both from himself and from those outside.

¹⁵ Fulfill your ministry. That is, fill it full. So that then the ministry is fulfilled, when one suffers hardship.

¹⁶ For I am already being poured out as a drink-offering, and the time of my departure is at hand. He did not say, I am sacrificed, but the greater thing. For of the sacrifice not the whole is offered to God, but of the drink-offering the whole.

¹⁷ I have fought the good fight. For what reason does Paul now speak these great things? He does not speak greatly, but consoles the disciple, that he may not grieve over him, since he has obtained a good end and is departing to crowns. As though a father dying, consoling his child sitting beside him and weeping, should say: Child, do not weep, we have lived well, we have set up trophies, the king knows great thanks toward us, you too have to be admired for the things done by us. For it is plain that the father says these things, raising up the child by the praises toward bearing the separation lightly. So also Paul here consoles Timothy, composing the Epistle as it were a testament. I have fought the good fight; therefore do you also lay hold of it. Where, then, there is a chain, where there are bonds, O Paul, is this a good fight? Yes, for this very reason, for these things are for Christ’s sake. In the outward contests men labor many days, and in one hour they receive the crown; but here the splendor is for the contenders continually. For this reason the fight is good—that is, delightful and seemly.

¹⁸ I have finished the course. For from Jerusalem and round about as far as Illyricum he fulfilled the Gospel, thus he ran, breaking through countless hindrances—deaths, plots, calamities—as though having wings of fire.

¹⁹ I have kept the faith. For many things there were that attempted to plunder it—threats, deaths, promises of pleasant things; but he stood against all, sober and ever wakeful, and watching for the thief.

²⁰ Henceforth there is laid up for me the crown of righteousness. Sufficient indeed were the things said for comfort; here he adds the prizes also, that he may rouse him up the more. For one ought not grieve, he says, that I am departing to be crowned. And by “righteousness” here too he means virtue in general.

²¹ Which the Lord will render to me in that day, the righteous judge. He did not say, will give, but, will render, as a certain debt and obligation; for being righteous, he will surely fix the recompense to the labors. So that the crown is a debt, because of the righteousness of the judge.

²² And not to me only, but also to all who have loved his appearing. Here he rouses up Timothy himself also. For if to all, much more to you. And who loves his appearing? He who does things worthy of it; whereas he who does not do them does not seem to love it, but even to pray against it, that he may not receive the things worthy of his deeds. And it is called “appearing” because of its shining forth from above, and rising from on high. And before the universal appearing there is another also, according to which he manifests himself to the worthy, and not to the world. And again: I, he says, and the Father will come, and will make our abode with him.

²³ Be diligent to come to me quickly. Why ever does he call Timothy to himself, and that when Timothy was entrusted with the Church of Ephesus, and a whole nation? Because he was in bonds and shut up by Nero, and could not himself come to Timothy, for this reason he calls him to Rome, longing perhaps before his end to commit many things to him.

²⁴ For Demas forsook me, having loved this present age, and went to Thessalonica. He does not say, that I may see you before I die, lest he grieve him; but since I am alone, and have no one to take part with me in the Gospel, be diligent to come. And what is it, having loved this present age? That is, being enamored of ease, and of the life that is without danger and secure, he chose rather to luxuriate at home than to be afflicted with me. And him alone he reproaches—not wishing to reproach him, but to strengthen us, that we be not made soft in dangers; and at the same time wishing the more to draw Timothy on.

²⁵ Crescens to Galatia, Titus to Dalmatia. These he no longer reproaches; for Titus too was among the exceedingly admirable, so as even to be entrusted with Crete. These two, then, departed not as having loved this present age, but for the sake of the preaching perhaps, or for some other need.

²⁶ Luke alone is with me. For he held to him inseparably, who also wrote the Gospel and the catholic Acts. Concerning him he says in writing, Whose praise is in the Gospel throughout all the Churches.

²⁷ Take Mark and bring him with you; for he is useful to me for ministry. He does not speak of his own repose, but of the ministry of the Gospel. For even being in bonds, he did not cease preaching. So then Timothy also he called not for his own sake, but for the Gospel’s, that no tumult might come to the faithful at his death, many of his disciples being present and restraining the disturbance, and consoling those who bore his death unbearably. For it is likely that the believers at Rome were men of repute.

²⁸ And Tychicus I sent to Ephesus. So that I am left alone, and your presence is necessary.

²⁹ The cloak which I left at Troas with Carpus, bring when you come, and the books. He means here a certain garment; and he seeks it, that he might not need to take from others. For everywhere he makes much provision not to need others. Some, however, say it is the book-case where the books lay. But why did he need the books, being about to depart to God? That he might commit them to the faithful, so as to have them in his stead.

³⁰ Especially the parchments. Perhaps these contained certain more profitable things.

³¹ Alexander the coppersmith did me many evils. He mentions this trial, not that he may reproach the man, but that he may persuade the disciple to bear nobly also the trials brought on by certain mean and dishonorable persons. For many, being tried by certain men of repute, endure, having as comfort the eminence of those who try them; but to suffer from the mean and the cast-off is a great grief. Wherefore Paul also says, He did me many evils—instead of, He afflicted me exceedingly, or also in various ways. For in another respect the obscure and dishonorable, caring very little for the opinion of the many, when they begin to do anyone harm, spare not at all.

³² May the Lord render to him according to his works. Take courage, he says; these things will not turn out for him unpunished, but may the Lord render to him—instead of, will render; for it is rather a prophecy than a curse. And this was said by Paul not as though the saints run after vengeance, but as the preaching needed the drawing-back of those who hindered it, and as the weaker were thereby comforted greatly.

³³ Of whom you also beware. He did not say, Punish, or chastise (and yet it was possible through the grace of the Spirit to work these things), but he bids him beware—that is, turn aside, withdraw from him, yielding the vengeance to God.

³⁴ For he greatly withstood our words. That is, he fights and opposes the words of the Gospel.

³⁵ At my first defense no one stood with me, but all forsook me. Again he relates other trials, that he may the more anoint the disciple. And what “first defense” does he mean? He stood before Nero earlier, and escaped death, so as even to preach from then on; but when he had catechized Nero’s cupbearer, then Nero, boiling over with madness, beheaded him. And despondency he shows by the “all forsook me”; as though he said: Even my own forsook me, and I was bereft of all comfort. So that you too, when left in dreadful straits, have as comfort the things concerning me.

³⁶ May it not be laid to their charge. Do you see how he spares his own? And yet his own, his fellow-workers, did a dreadful deed, forsaking him. For it is not the same to be despised by those outside and by one’s own. But nevertheless he prays that this be not laid to their charge—before God, that is—being otherwise a great sin, and worthy to be reckoned.

³⁷ But the Lord stood by me. This again is comfort to the disciple; for he shows that God does not let the one forsaken by men suffer anything dreadful.

³⁸ And strengthened me. That is, he granted boldness, he did not let me fall.

³⁹ That through me the preaching might be fully accomplished. See his great humility. For not as worthy to obtain the gift, he says, did he strengthen me, but that the preaching might be fully accomplished through me—that is, confirmed, or that it might come to its end and be fulfilled; as though one should bear the purple and the diadem, and through these be saved.

⁴⁰ And that all the nations might hear. That is, that there might be made manifest to all both the glory of the preaching, and the providential care concerning me.

⁴¹ And I was delivered out of the mouth of the lion. That is, of Nero. For he calls him a lion, because of the strength of his kingdom and its undauntedness. And see how he came near to dying, falling into the very throat of the lion.

⁴² And the Lord will deliver me from every evil work. Then indeed he snatched me from bodily death; but since I have preached sufficiently, I hope that he will deliver me—no longer from bodily death, for I am already being poured out, but from every sin; that is, he will not let me be made soft toward death, but will give me to withstand sin even unto blood, which is to be delivered from the spiritual lion. Greater, then, is this salvation, when I seem to be given over, than the former, when he escaped.

⁴³ And will save me unto his heavenly kingdom. That is, he will snatch me from every sin, and there will guard me. For this is to be saved unto the kingdom: to die here for his sake. For he who hates his own soul shall keep it unto life eternal. So then the true salvation is this, when we shall shine forth there.

⁴⁴ To whom be the glory unto the ages of ages. Amen. Behold a doxology of the Son, as also of the Father; for this one is the Lord.

⁴⁵ Greet Priscilla and Aquila. These are they who took Apollos to themselves and catechized him, with whom Paul too was instructed, and whom he continually mentions. And he sets the wife first, as more faithful and more earnest; for she also catechized Apollos; or he does this indifferently. And he makes the greeting, at once consoling, and at once also showing forth honor and love through it; and the greater thing, imparting much grace. For even a greeting alone from that blessed and holy man suffices to fill the one greeted with much grace.

⁴⁶ And the house of Onesiphorus. That is, those in his household. For he himself was at Rome, caring for Paul in his bonds, as was mentioned before. And through the greeting he makes those also more eager, so as to pursue such things.

⁴⁷ Erastus remained at Corinth; but Trophimus I left at Miletus sick. Since he had not mentioned these, now he mentions them, and shows himself bereft on every side, so as to draw Timothy to come more quickly. And why did he not heal Trophimus when he was sick? Because the saints could not do all things, God doing this, lest men make gods of them. So Moses also, who became and was slow of speech from his youth, did not heal himself, nor did he enter into the land of promise, lest he be thought a god. So too this same Paul had a thorn. And Miletus is near Ephesus. Either, then, when he was sailing to Judea, Paul left him at Miletus, or after coming to be at Rome he went up again to these parts—we cannot say.

⁴⁸ Be diligent to come before winter. Since I am bereft on every side, as you can see, be diligent to come. He does not say, before I die, for that is grievous, but, lest you be hindered by the winter, and so not see me, clearly—even though he is not in fact prevented.

⁴⁹ Eubulus greets you, and Pudens, and Linus. This Linus some relate to have become the second bishop of the Church of the Romans after Peter.

⁵⁰ And Claudia. Do you see how women too were fervent and warm, and crucified to the world? For this sex is in no way inferior to the men, if it wills. For even in the affairs of life they contribute greatly to living, inasmuch as they take up the keeping of the house, and prepare the men to handle public matters without distraction. And in spiritual things too they are able to practice self-control even more than the men, and to display sanctification and orderliness and fasting. And in a word, there is no hindrance to the female sex toward virtue, if they will.

⁵¹ And all the brethren. He no longer mentioned these by name; but of so many believers, he mentions those alone by name, as shining more, inasmuch as they had also gone out beyond worldly affairs, and were more fervent.

⁵² The Lord Jesus Christ be with your spirit. Do not grieve, he says, that I depart; for the Lord is with you. And he did not say, with you, but, with your spirit. The help is twofold: of the grace of the Spirit, and of God who helps it. And in another way too he hints at this: that the Lord is with us then, when we have the Spirit also with us, not having driven it away through wickedness.

⁵³ Grace be with us. Amen. And for himself henceforth he prays, that he may ever be well-pleasing to God, and have grace with him. For just as he who beholds the king, and has grace with him, perceives nothing grievous, so even if we are left by our friends, even if we fall into dreadful straits, we shall perceive nothing, that grace being present and walling us about. And this could not come to pass otherwise, except through our working the things pleasing to the Master. For just as in households those servants find grace with their masters who do the things pleasing to them, so each of us too will have grace with the common Master, if he cares for the things that are his. For thus he will attain, through all things, to that one’s providence. To him be the glory unto the ages. Amen.