Chapter 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.[1] 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.