返回Chapter 2
Chapter 2
Chapter Two
2 Tim. 2:1. Therefore be strengthened, my son.
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.
2 Tim. 2:1. In the grace of Christ Jesus.
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.
2 Tim. 2:2. And what you heard from me in the presence of many witnesses.
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.
2 Tim. 2:2. Hand that over to faithful people.
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.
2 Tim. 2:2. Which would be capable of teaching others as well.
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.
2 Tim. 2:3. Therefore endure sufferings, as a good soldier of Jesus Christ.
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!
2 Tim. 2:4. No soldier entangles himself with the affairs of everyday life, so that he may please his commander.
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.
2 Tim. 2:5. And if anyone competes, he is not crowned unless he competes lawfully.
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.
2 Tim. 2:6. The laboring farmer must be the first to partake of the fruits.
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.
2 Tim. 2:7. Understand what I am saying.
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.
2 Tim. 2:7. May the Lord give you understanding in all things.
Not only in that which I have spoken of, but in all words and deeds.
2 Tim. 2:8. Remember the Lord Jesus Christ, of the seed of David, risen from the dead.
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.
2 Tim. 2:8. By my gospel.
But there were also those who preached the gospel differently, yet one should heed not them, but my gospel.
2 Tim. 2:9. For which I suffer even unto bonds, as an evildoer.
Again he comforts the disciple by his own example, speaking both of how he suffers and of how he has a bad reputation.
2 Tim. 2:9. But for the word of God there are no bonds.
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.
2 Tim. 2:10. Therefore I endure all things for the sake of the elect.
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.
2 Tim. 2:10. That they also may obtain the salvation which is in Christ Jesus.
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.
2 Tim. 2:10. With eternal glory.
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.
2 Tim. 2:11. Faithful is the word.
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.
2 Tim. 2:11. If we died with Him, then with Him we shall also live.
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.
2 Tim. 2:12. If we endure, we shall also reign with Him.
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.
2 Tim. 2:12. If we deny Him, He also will deny us.
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!
2 Tim. 2:13. If we are unfaithful, He remains faithful.
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.
2 Tim. 2:13. For He cannot deny Himself.
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.
2 Tim. 2:14. Remind them of these things.
Lest anyone think that Timothy himself needed such instructions, the apostle says: remind others.
2 Tim. 2:14. Charging them before the Lord not to engage in disputes about words, which serves no benefit whatsoever, but rather to the ruin of the hearers.
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.
2 Tim. 2:15. Strive to present yourself to God as worthy, a worker beyond reproach.
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.
2 Tim. 2:15. Rightly dividing the word of truth.
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.
2 Tim. 2:16. But shun profane empty talk.
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.
2 Tim. 2:16. For they will advance still further in ungodliness, and their word will spread like a gangrene.
An incorrigible evil, he says, one that admits of no remedy: it infects everything, and people are incorrigible.
2 Tim. 2:17–18. Such are Hymenaeus and Philetus, who have departed from the truth, saying that the resurrection has already taken place, and they overthrow the faith of some.
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.
2 Tim. 2:19. But the firm foundation of God stands.
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.
2 Tim. 2:19. Having this seal: "The Lord knows His own"; and: "Let everyone who names the name of the Lord depart from iniquity."
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.
2 Tim. 2:20. But in a great house there are vessels not only of gold and silver, but also of wood and of clay.
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.
2 Tim. 2:20. And some for honorable, and others for dishonorable use.
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.
2 Tim. 2:21. Therefore, whoever will be clean from these things, he will be a vessel unto honor, sanctified.
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.
2 Tim. 2:21. And fitting for the Master.
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.
2 Tim. 2:21. Fit for every good work.
That is, even if the time for action has not yet come, he will nevertheless be fit and ready even for martyrdom or virginity.
2 Tim. 2:22. Flee from youthful lusts.
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.
2 Tim. 2:22. But hold fast to righteousness.
He calls "righteousness" virtue in general.
2 Tim. 2:22. Faith.
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.
2 Tim. 2:22. Love, peace with all who call on the Lord from a pure heart.
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.
2 Tim. 2:23. Avoid foolish and ignorant disputes, knowing that they breed quarrels.
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.
2 Tim. 2:24. A servant of the Lord must not quarrel, but be gentle to all.
"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.
2 Tim. 2:24. Apt to teach.
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).
2 Tim. 2:24. Patient.
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.
2 Tim. 2:25. With meekness instructing those who oppose.
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.
2 Tim. 2:25. If perhaps God will grant them repentance to the knowledge of the truth.
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.
2 Tim. 2:26. That they may be freed from the snare of the devil.
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.
2 Tim. 2:26. Which captured them into his own will.
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.
2 Tim. 2:1. Therefore be strengthened, my son.
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.
2 Tim. 2:1. In the grace of Christ Jesus.
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.
2 Tim. 2:2. And what you heard from me in the presence of many witnesses.
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.
2 Tim. 2:2. Hand that over to faithful people.
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.
2 Tim. 2:2. Which would be capable of teaching others as well.
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.
2 Tim. 2:3. Therefore endure sufferings, as a good soldier of Jesus Christ.
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!
2 Tim. 2:4. No soldier entangles himself with the affairs of everyday life, so that he may please his commander.
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.
2 Tim. 2:5. And if anyone competes, he is not crowned unless he competes lawfully.
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.
2 Tim. 2:6. The laboring farmer must be the first to partake of the fruits.
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.
2 Tim. 2:7. Understand what I am saying.
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.
2 Tim. 2:7. May the Lord give you understanding in all things.
Not only in that which I have spoken of, but in all words and deeds.
2 Tim. 2:8. Remember the Lord Jesus Christ, of the seed of David, risen from the dead.
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.
2 Tim. 2:8. By my gospel.
But there were also those who preached the gospel differently, yet one should heed not them, but my gospel.
2 Tim. 2:9. For which I suffer even unto bonds, as an evildoer.
Again he comforts the disciple by his own example, speaking both of how he suffers and of how he has a bad reputation.
2 Tim. 2:9. But for the word of God there are no bonds.
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.
2 Tim. 2:10. Therefore I endure all things for the sake of the elect.
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.
2 Tim. 2:10. That they also may obtain the salvation which is in Christ Jesus.
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.
2 Tim. 2:10. With eternal glory.
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.
2 Tim. 2:11. Faithful is the word.
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.
2 Tim. 2:11. If we died with Him, then with Him we shall also live.
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.
2 Tim. 2:12. If we endure, we shall also reign with Him.
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.
2 Tim. 2:12. If we deny Him, He also will deny us.
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!
2 Tim. 2:13. If we are unfaithful, He remains faithful.
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.
2 Tim. 2:13. For He cannot deny Himself.
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.
2 Tim. 2:14. Remind them of these things.
Lest anyone think that Timothy himself needed such instructions, the apostle says: remind others.
2 Tim. 2:14. Charging them before the Lord not to engage in disputes about words, which serves no benefit whatsoever, but rather to the ruin of the hearers.
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.
2 Tim. 2:15. Strive to present yourself to God as worthy, a worker beyond reproach.
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.
2 Tim. 2:15. Rightly dividing the word of truth.
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.
2 Tim. 2:16. But shun profane empty talk.
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.
2 Tim. 2:16. For they will advance still further in ungodliness, and their word will spread like a gangrene.
An incorrigible evil, he says, one that admits of no remedy: it infects everything, and people are incorrigible.
2 Tim. 2:17–18. Such are Hymenaeus and Philetus, who have departed from the truth, saying that the resurrection has already taken place, and they overthrow the faith of some.
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.
2 Tim. 2:19. But the firm foundation of God stands.
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.
2 Tim. 2:19. Having this seal: "The Lord knows His own"; and: "Let everyone who names the name of the Lord depart from iniquity."
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.
2 Tim. 2:20. But in a great house there are vessels not only of gold and silver, but also of wood and of clay.
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.
2 Tim. 2:20. And some for honorable, and others for dishonorable use.
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.
2 Tim. 2:21. Therefore, whoever will be clean from these things, he will be a vessel unto honor, sanctified.
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.
2 Tim. 2:21. And fitting for the Master.
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.
2 Tim. 2:21. Fit for every good work.
That is, even if the time for action has not yet come, he will nevertheless be fit and ready even for martyrdom or virginity.
2 Tim. 2:22. Flee from youthful lusts.
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.
2 Tim. 2:22. But hold fast to righteousness.
He calls "righteousness" virtue in general.
2 Tim. 2:22. Faith.
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.
2 Tim. 2:22. Love, peace with all who call on the Lord from a pure heart.
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.
2 Tim. 2:23. Avoid foolish and ignorant disputes, knowing that they breed quarrels.
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.
2 Tim. 2:24. A servant of the Lord must not quarrel, but be gentle to all.
"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.
2 Tim. 2:24. Apt to teach.
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).
2 Tim. 2:24. Patient.
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.
2 Tim. 2:25. With meekness instructing those who oppose.
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.
2 Tim. 2:25. If perhaps God will grant them repentance to the knowledge of the truth.
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.
2 Tim. 2:26. That they may be freed from the snare of the devil.
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.
2 Tim. 2:26. Which captured them into his own will.
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.