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1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things. 8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. 10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. 11 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself. 14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. 22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned questions avoid, knowing that they do gender strifes. 24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
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[AD 108] Ignatius of Antioch on 2 Timothy 2:24
And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he that goes astray return?" Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, "If ye take forth the precious from the vile, ye shall be as my mouth." Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ;" and Moses was meek above all men; and David was exceeding meek. Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves." Do not seek to avenge yourselves on those that injure you, for says [the Scripture], If I have returned evil to those who returned evil to me." Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.

Source: Epistle of Ignatius to the Ephesians
[AD 108] Ignatius of Antioch on 2 Timothy 2:4
Pay attention to the bishop so that God will pay attention to you. I give my life as a sacrifice (poor as it is) for those who are obedient to the bishop, the presbyters and the deacons. Along with them may I get my share of God’s reward! Share your hard training together—wrestle together, run together, suffer together, retire together, get up together, as God’s stewards, assessors and assistants. Give satisfaction to him in whose ranks you serve and from whom you get your pay. Let none of you be a deserter. Let your baptism be your arms; your faith, your helmet; your love, your spear; your endurance, your armor.

Source: Epistle of Ignatius to Polycarp
[AD 108] Ignatius of Antioch on 2 Timothy 2:26
I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ.

Source: Epistle of Ignatius to the Philadelphians
[AD 155] Polycarp of Smyrna on 2 Timothy 2:12
Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

Source: Epistle to the Philippians 5
[AD 202] Irenaeus on 2 Timothy 2:17
For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons—none, indeed, except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infirmity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity—the entire Church in that particular locality entreating the boon with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints—that they do not even believe this can possibly be done, and hold that the resurrection from the dead is simply an acquaintance with that truth which they proclaim.

Source: Against Heresies Book 2
[AD 202] Irenaeus on 2 Timothy 2:23
In the preceding book, then, the ideas of the apostles as to all these points have been set forth, to the effect that not only did they, "who from the beginning were eye-witnesses and ministers of the word" of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, foreseeing by the Spirit those weak-minded persons who should be led astray.

Source: Against Heresies Book 4
[AD 215] Clement of Alexandria on 2 Timothy 2:14
This the Scripture has expressed with the greatest possible brevity, when it said, "Be not occupied much about words." For expression is like the dress on the body. The matter is the flesh and sinews. We must not therefore care more for the dress than the safety of the body. For not only a simple mode of life, but also a style of speech devoid of superfluity and nicety, must be cultivated by him who has adopted the true life. Accordingly, the blessed apostle very appropriately and urgently exhorts us "not to strive about words to no profit, but to the subverting of the hearers, but to shun profane and vain babblings, for they increase unto more ungodliness, and their word will eat as doth a canker."

Source: The Stromata Book 1
[AD 215] Clement of Alexandria on 2 Timothy 2:23
The Stoics also, whom he mentions too, say not well that the Deity, being a body, pervades the vilest matter. He calls the jugglery of logic "the tradition of men." Wherefore also he adds, "Avoid juvenile questions. For such contentions are puerile." "But virtue is no lover of boys," says the philosopher Plato. And our struggle, according to Gorgias Leontinus, requires two virtues-boldness and wisdom-boldness to undergo danger, and wisdom to understand the enigma. For the Word, like the Olympian proclamation, calls him who is willing, and crowns him who is able to continue unmoved as far as the truth is concerned.

Source: The Stromata Book 1
[AD 215] Clement of Alexandria on 2 Timothy 2:2
Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

Source: The Stromata Book 1
[AD 217] Pope Zephyrinus on 2 Timothy 2:24
For unjust judgments are to be guarded against by all, especially however by the servants of God. "And the servant of the Lord must not strive".
For the universal Church which has been redeemed by the blood of Christ, and aid all who serve the Lord, and give help to all who live piously by apostolic authority. All who will live
[AD 220] Tertullian on 2 Timothy 2:17
It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:17
Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:12
But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

Source: On Idolatry
[AD 220] Tertullian on 2 Timothy 2:19
You are human, and so you know other people only from the outside. You think as you see, and you see only what your eyes let you see. But “the eyes of the Lord are lofty.” “Man looks on the outward appearance, God looks on the heart.” So “the Lord knows those who are his.” He roots up the plant which he has not planted in his garden. He shows the last to be first. He carries a fan in his hand to purge his floor. Let the chaff of cheap faith fly away as it pleases before every wind of temptation. So much the purer is the heap of wheat which the Lord will gather into his barn.

Source: PRESCRIPTIONS AGAINST HERETICS 3
[AD 220] Tertullian on 2 Timothy 2:19
"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:19
To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, -who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness.

Source: To His Wife Book I
[AD 220] Tertullian on 2 Timothy 2:1
If the "Station" has received its name from the example of military life-for we withal are God's military -of course no gladness or sadness chanting to the camp abolishes the "stations" of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully.

Source: On Prayer
[AD 220] Tertullian on 2 Timothy 2:14
Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), even so do I hold it.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:3
I am aware of the excuses by which we color our insatiable carnal appetites. Our pretexts are: the necessities of props to lean on; a house to be managed; a family to be governed; chests and keys to be guarded; the woolspinning to be dispensed; food to be attended to; cares to be generally lessened. Of course, the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men or of such as travel without wives have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, since we are subject to so great a General?

Source: ON EXHORTATION TO CHASTITY 12
[AD 220] Tertullian on 2 Timothy 2:3
(The apostle) directs a similar blow against those who said that "the resurrection was past already." Such an opinion did the Valentinians assert of themselves.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:3
Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world? Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed)state, too, a consort in domestic works is necessary.

Source: On Exhortation to Chastity
[AD 220] Tertullian on 2 Timothy 2:8
With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ "was made of the seed of David, according to the flesh," -which, therefore, was His own likewise.

Source: On the Flesh of Christ
[AD 220] Tertullian on 2 Timothy 2:2
Now what is this commandment, and what is this charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about some far-fetched doctrine. A warning is rather being given against receiving any other doctrine than that which Timothy had heard from Paul, as I take it, publicly: “Before many witnesses” is his phrase.

Source: ON PRESCRIPTION AGAINST HERETICS 25
[AD 220] Tertullian on 2 Timothy 2:2
What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase. Now, if they refuse to allow that the church is meant by these "many witnesses," it matters nothing, since nothing could have been secret which was produced "before many witnesses.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:2
Nor, again, must the circumstance of his having wished him to "commit these things to faithful men, who should be able to teach others also," be construed into a proof of there being some occult gospel.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 2 Timothy 2:18
Similarly Paul touches those who said that the resurrection had already happened. The Valentinians affirm this of themselves.

Source: PRESCRIPTIONS AGAINST HERETICS 33
[AD 235] Hippolytus of Rome on 2 Timothy 2:1
As it was your desire, my beloved brother Theophilus, to be thoroughly informed on those topics which I put summarily before you, I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all. For this will be as a sure supply furnished you by us for your journey in this present life, so that by ready argument applying things ill understood and apprehended by most, you may sow them in the ground of your heart, as in a rich and clean soil. By these, too, you will be able to silence those who oppose and gainsay the word of salvation. Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

Source: Fragments - Dogmatic and Historical
[AD 235] Hippolytus of Rome on 2 Timothy 2:2
[Only] see that you do not give these scriptural teachings over to unbelieving and blasphemous tongues, for that is a danger greatly to be avoided. But impart them to pious and faithful men who desire to live in a holy way and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, “O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings and oppositions of science falsely so called; which some professing have erred concerning the faith.” And again, “You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me in many exhortations, the same you should commit to faithful men, who shall be able to teach others also.” The blessed apostle delivered these things with a pious caution, aware that they could be easily known and distorted by anyone who does not have faith. How much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men.

Source: TREATISE ON CHRIST AND ANTICHRIST 1
[AD 253] Origen of Alexandria on 2 Timothy 2:15
But it is God’s work to dwell invisibly by his spirit and by the Spirit of Christ in those whom he judges it right to dwell. Whereas it is our task, since we try to confirm faith by arguments and treatises, to do all in our power that we may be called “workmen who need not to be ashamed, handling rightly the word of truth.”

Source: AGAINST CELSUS 5.1
[AD 253] Origen of Alexandria on 2 Timothy 2:19
God ignores those who are alienated from him.… We say these things, however, not thinking anything blasphemous about God … not ascribing ignorance to him, but thus we understand that these whose activity is considered unworthy of God are also considered to be unworthy of knowledge of God. For God does not deign to know him who has turned away from him and does not know him.

Source: HOMILIES ON GENESIS 4.6
[AD 253] Origen of Alexandria on 2 Timothy 2:19
Those who have been made one with and united with something know that with which they have been made one and have been united. Yet before such unity and participation, even if they objectively grasp something of the explanations given about a thing, they still do not know it.… For, in our view, the Lord has known those who are his because he has been made one with them and has given them a share of his own divinity and has taken them up, as the language of the Gospel says, into his own hand, since those who have believed in the Savior are in the Father’s hand. For this reason also, unless they fall from his hand—thereby removing themselves from the hand of God, they will not be snatched away, for no one snatches anyone from the Father’s hand.

Source: COMMENTARY ON JOHN 19.22, 25
[AD 253] Origen of Alexandria on 2 Timothy 2:11
The Savior, too, first granted you this very thing—that you should fall. You were a Gentile. Let the Gentile in you fall. You loved prostitutes. Let the lover of prostitutes in you perish first. You were a sinner. Let the sinner in you fall. Then you can rise again and say, “If we have died with him, we shall also live with him,” and, “If we have been made like him in death, we shall also be like him in resurrection.”

Source: HOMILIES ON LUKE 17.3
[AD 253] Origen of Alexandria on 2 Timothy 2:5
We who are concerned with the business of our Creator will live according to the laws of God. We have no desire to serve the laws of sin.… If necessary, we will also partake of the joys of this life and endure the appointed evils as trials of the soul.… In them the soul of the man who is being tested, like gold in the fire, is either convicted of failure or is manifested as reliable.… Moreover, no one is crowned unless he strives lawfully even here upon earth with the body of humiliation.

Source: AGAINST CELSUS 8.56
[AD 253] Origen of Alexandria on 2 Timothy 2:4
If you have understood how either an animal or a vessel or a garment is called holy, understand too that a person is also called holy by these observances and laws. For if anyone should devote himself to God, if anyone should not entangle himself in secular affairs, “in order to please him who appointed him,” if anyone was separated and set apart from the rest of men who live carnally and are bound with mundane affairs and does not seek things which are upon the earth but which are in heaven, that person is deservedly called holy.

Source: HOMILIES ON LEVITICUS 11.1
[AD 253] Origen of Alexandria on 2 Timothy 2:21
Whoever purges himself when placed in this life will be prepared for every good work in the future.

Source: ON FIRST PRINCIPLES 2.9.8
[AD 253] Origen of Alexandria on 2 Timothy 2:20
God who from the beginning felt it just to arrange his creation according to merit gathered the diversities of minds into the harmony of a single world, so as to furnish, as it were, out of these diverse vessels or souls or minds one house. In this house there must be “not only vessels of gold and silver, but also of wood and of earth, and some unto honor and some unto dishonor.”

Source: ON FIRST PRINCIPLES 2.9.6
[AD 253] Origen of Alexandria on 2 Timothy 2:3
The true soldiers of Christ must, in every way, form a fortification for truth and nowhere permit an opening for persuasive falsehood, so far as they are able.

Source: Commentary on John 6.32
[AD 258] Cyprian on 2 Timothy 2:16
That all sins may be forgiven him who has turned to God with his whole heart... Also in the second to Timothy: "But shun profane novelties of words, for they are of much advantage to impiety. And their word creeps as a cancer: of whom is Hymenaeus and Philetus, who have departed from the truth, saying that the resurrection has already happened, and have subverted the faith of certain ones. But the foundation of God standeth firm, having this seal, God knoweth them that are His. And, Every one who nameth the name of the Lord shall depart from all iniquity. But in a great house there are not only vessels of gold and silver, but also of wood and of clay; and some indeed for honour, and some for contempt. Therefore if any one shall amend himself from these things, he shall be a vessel sanctified for honour, and useful for the Lord, prepared for every good work. Moreover, flee youthful lusts: but follow after righteousness, faith, charity, peace, with them that call upon the Lord from a pure heart. But avoid questions that are foolish and without learning, knowing that they beget strifes. And the servant of the Lord ought not to strive; but to be gentle, docile to all men, patient with modesty, correcting those who resist, lest at any time God may give them repentance to the acknowledgment of the truth, and recover themselves from the snares of the devil, by whom they are held captive at his will."

Source: Pseudo-Cyprian Exhortation to Repentance
[AD 258] Cyprian on 2 Timothy 2:17
But if we consider what the apostles thought about heretics, we shall find that they, in all their epistles, execrated and detested the sacrilegious wickedness of heretics. For when they say that "their word creeps as a canker".
Flee from such men as much as you can; avoid with a wholesome caution those who adhere to their mischievous contact. Their word doth eat as doth a cancer;.
Also in the second to Timothy: "Their word doth creep as a canker."

Source: Epistle LXXII
[AD 258] Cyprian on 2 Timothy 2:17
From such men come those who, without divine appointment, set themselves over their rash associates, make themselves prelates without any lawful ordination and call themselves bishops though no one gives them a bishopric. The Holy Spirit portrays them in the Psalms “sitting in the seat of pestilence,” plagues and blights to faith, snake-mouthed traitors, scheming to pervert truth, spewing deadly poisons from their pestiferous tongues. Their words “spread like a canker.” Their teaching pours fatal venom into men’s hearts and breasts.

Source: Treatise I. On the Unity of the Church 10
[AD 258] Cyprian on 2 Timothy 2:11
The Apostle Paul also says: "For if we die with Him, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
[AD 258] Cyprian on 2 Timothy 2:24
But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be "litigious, nor contentious, but gentle and teachable." Now he is teachable who is meek and gentle to the patience of learning. For it behoves a bishop not only to teach, but also to learn; because he also teaches better who daily increases and advances by learning better; which very thing, moreover, the same Apostle Paul teaches, when he admonishes, "that if anything better be revealed to one sitting by, the first should hold his peace." But there is a brief way for religious and simple minds, both to put away error, and to find and to elicit truth. For if we return to the head and source of divine tradition, human error ceases; and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth. If a channel supplying water, which formerly flowed plentifully and freely, suddenly fail, do we not go to the fountain, that there the reason of the failure may be ascertained, whether from the drying up of the springs the water has failed at the fountainhead, or whether, flowing thence free and full, it has failed in the midst of its course; that so, if it has been caused by the fault of an interrupted or leaky channel, that the constant stream does not flow uninterruptedly and continuously, then the channel being repaired and strengthened, the water collected may be supplied for the use and drink of the city, with the same fertility and plenty with which it issues from the spring? And this it behoves the priests of God to do now, if they would keep the divine precepts, that if in any respect the truth have wavered and vacillated, we should return to our original and Lord, and to the evangelical and apostolical tradition; and thence may arise the ground of our action, whence has taken rise both our order and our origin.

Source: Epistle LXXIII
[AD 258] Cyprian on 2 Timothy 2:4
For it is written: "No man that warreth for God entangleth himself with the affairs of this life, that he may please Him to whom he has pledged himself.".
And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully.".
Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully."

Source: Epistle LXV
[AD 258] Cyprian on 2 Timothy 2:20
For although there seem to be tares in the Church, yet neither our faith nor our charity ought to be hindered, so that because we see that there are tares in the Church we ourselves should withdraw from the Church: we ought only to labour that we may be wheat, that when the wheat shall begin to be gathered into the Lord's barns, we may receive fruit for our labour and work. The apostle in his epistle says, "In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour." Let us strive, dearest brethren, and labour as much as we possibly can, that we may be vessels of gold or silver. But to the Lord alone it is granted to break the vessels of earth, to whom also is given the rod of iron. The servant cannot be greater than his lord, nor may any one claim to himself what the Father has given to the Son alone, so as to think that he can take the fan for winnowing and purging the threshing-floor, or can separate by human judgment all the tares from the wheat. That is a proud obstinacy and a sacrilegious presumption which a depraved madness assumes to itself. And while some are always assuming to themselves more dominion than meek justice demands, they perish from the Church; and while they insolently extol themselves, blinded by their own swelling, they lose the light of truth. For which reason we also, keeping moderation, and considering the Lord's balances, and thinking of the love and mercy of God the Father, have long and carefully pondered with ourselves, and have weighed what was to be done with due moderation.

Source: Epistle L.3
[AD 258] Cyprian on 2 Timothy 2:20
Then, moreover, what a swelling of arrogance it is, what oblivion of humility and gentleness, what a boasting of his own arrogance, that any one should either dare, or think that he is able, to do what the Lord did not even grant to the apostles; that he should think that he can discern the tares from the wheat, or, as if it were granted to him to bear the fan and to purge the threshing-floor, should endeavour to separate the chaff from the wheat; and since the apostle says, "But in a great house there are not only vessels of gold and of silver, but also of wood and of earth," should think to choose the vessels of gold and of silver, to despise, to cast away, and to condemn the vessels of wood and of clay; while the vessels of wood are not burnt up except in the day of the Lord by the flame of the divine burning, and the vessels of clay are only broken by Him to whom is given the rod of iron.

Source: Epistle LI
[AD 258] Cyprian on 2 Timothy 2:23
Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 328] Alexander of Alexandria on 2 Timothy 2:17
And indeed, although we grieve at the destruction of these men, especially that after having once learned the doctrine of the Church, they have now gone back; yet we do not wonder at it; for this very thing Hymenaeus and Philetus suffered,
[AD 345] Aphrahat the Persian Sage on 2 Timothy 2:11
Let us honor the spirit of Christ, that we may receive grace from him. Let us be strangers to the world, even as Christ was not of it. Let us be humble and mild, that we may inherit the land of life. Let us be unflagging in his service, that he may cause us to serve in the abode of the saints. Let us pray his prayer in purity, that it may have access to the Lord of majesty. Let us be partakers in his suffering, so that we may also rise up in his resurrection. Let us bear his sign upon our bodies, that we may be delivered from the wrath to come.

Source: SELECT DEMONSTRATIONS 6.1
[AD 373] Athanasius of Alexandria on 2 Timothy 2:17
And what they now write proceeds not from any regard for the truth, as I said before, but rather they do it as in mockery and by a subterfuge, for the purpose of deceiving others. They hope that by sending about their letters they may engage the ears of the people to listen to these notions and so put off the time when they will be brought to trial. By concealing their impiety from observation, they try to make room to extend their heresy, which, “like a gangrene,” eats its way everywhere.

Source: TO THE BISHOPS OF EGYPT 1.5
[AD 373] Athanasius of Alexandria on 2 Timothy 2:19
Faith and godliness, you see, are so closely allied that they can be considered sisters. Anyone who believes in the Lord is godly, and the person who is godly believes all the more. On the other hand, one who is in a state of wrong relationships will certainly wander from the faith, and one who falls from godliness falls from the true faith. Paul, recognizing this, advised his disciples: “Avoid profane conversations, for they lead people further into ungodliness.” That is why the Ariomaniacs, being enemies of Christ, have left the church. They have dug a pit of unbelief into which they themselves have fallen.… The apostle Paul’s words against Philetus and Hymenaeus stand as a warning against ungodliness such as that of the Arians: “God’s foundation is firm, bearing this seed: ‘The Lord knows his own people’ and ‘Let everyone who names the name of the Lord depart from iniquity.’ ”

Source: FESTAL LETTERS 9
[AD 373] Athanasius of Alexandria on 2 Timothy 2:13
Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises. They do not abide everywhere. The local deities come to nought in the course of time and undergo a natural dissolution.… But the God of all, being one really and indeed and true, is faithful, who is ever the same.… He is ever the same and unchanging, deceiving neither in his essence nor in his promise. As again says the apostle writing to the Thessalonians, “Faithful is he who calls you, who also will do it”; for in doing what he promises, he is faithful to his words. And he thus writes to the Hebrews as to the word’s meaning “unchangeable”: “If we believe not, yet he abides faithful; he cannot deny himself.”

Source: Discourses Against the Arians 2.10
[AD 373] Athanasius of Alexandria on 2 Timothy 2:18
Hymenaeus and Alexander and their fellows were confused about time—ahead of time—when they said that the resurrection had already occurred. The Galatians misunderstood the dispensations by making so much of circumcision now.

Source: Discourses Against the Arians 1.54
[AD 379] Basil of Caesarea on 2 Timothy 2:17
“Let the wickedness of sinners be brought to nought.” He who says this prayer is obviously a disciple of the evangelical precepts. He prays for those who treat him maliciously, asking that the wickedness of the sinners be circumscribed by a definite limit and boundary. Just as if someone, when praying for those who are suffering in body, would say, “Let the disease of those who are suffering come to an end.” In order that the sin slowly creeping farther may not spread like cancer, since he loves his enemy and wishes to do good to those who hate him, and for this reason prays for those who treat him maliciously, he begs of God that the further outpouring of sin may cease and have definite bounds.

Source: HOMILIES 11.6
[AD 379] Basil of Caesarea on 2 Timothy 2:11
Having been planted with him in the likeness of his death, we will assuredly be raised up together with Christ (for the planting implies this eventuality). But in the present life, we are formed in the inner man according to the measure of the incarnation in newness of life and obedience unto death, fully persuaded of the truth of his words, so that we may become worthy to say with truth, “And I live, now not I, but Christ lives in me.” That this obtains also for the future life. The same apostle has strongly affirmed this in these words: “For if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him.”

Source: CONCERNING BAPTISM.1.15
[AD 379] Basil of Caesarea on 2 Timothy 2:5
But, if you place yourself in the hands of a man rich in virtue, you will become the heir of the good qualities he possesses and you will be supremely blessed with God and men. On the other hand, if, to spare the body, you seek a master who will condescend or, rather, degrade himself to the level of your vices, all in vain did you endure the struggle of renunciation, since you have surrendered yourself to a life of gratifying your passions by choosing a blind guide who will lead you into the pit.

Source: ON RENUNCIATION OF THE WORLD
[AD 379] Basil of Caesarea on 2 Timothy 2:4
Where is Christ, the King? In heaven, to be sure. In this direction it behooves you, soldier of Christ, to direct your course. Forget all earthly delights. A soldier does not build a house. He does not aspire to the possession of lands. He does not concern himself with devious, coin-purveying trade.… The soldier enjoys a sustenance provided by the king. He need not furnish his own nor vex himself in this regard.

Source: AN INTRODUCTION TO THE ASCETICAL LIFE
[AD 379] Basil of Caesarea on 2 Timothy 2:25
The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt. When he sees such treatment inflicted upon another, he should again show himself indulgent toward the sinner; but more than that, he ought, in the latter case, to manifest displeasure at the wrong done.

Source: THE LONG RULES, Q.50.R
[AD 379] Basil of Caesarea on 2 Timothy 2:21
The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!… He himself has bound the strong man and plundered his goods—that is, us, who had been abased in every manner of evil—and made us vessels fit for the Master’s use, the use of our free will being made ready for any good work.

Source: ON THE HOLY SPIRIT 8.18
[AD 379] Basil of Caesarea on 2 Timothy 2:20
Every one of us, indeed, who is instructed in the holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of pursuits.

Source: HOMILY ON THE WORDS: “GIVE HEED TO THYSELF.”
[AD 379] Basil of Caesarea on 2 Timothy 2:2
One does not speak of the Spirit and of angels as if they were equals. The Spirit is the Lord of life. The angels are our helpers, our fellow servants, faithful witnesses of the truth. It is customary for the saints to deliver God’s commandments in the presence of witnesses. St. Paul says to Timothy: “what you have heard from me before many witnesses entrust to faithful men.” He asks the angels to testify with him, because he knows that angels will be present when the Lord comes in the glory of his father to judge the world in righteousness.

Source: ON THE HOLY SPIRIT 13.29
[AD 380] Apostolic Constitutions on 2 Timothy 2:15
And presbyters and deacons, pious men, righteous, meek, free from the love of money, lovers of truth, approved, holy, not accepters of persons, who are able to teach the word of piety, and rightly dividing the doctrines of the Lord.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 380] Apostolic Constitutions on 2 Timothy 2:19
Like sons of peace bestowing peace on those who are worthy, as it is written, "He came and preached peace to you that are nigh, and them that are far off, whom the Lord knows to be His"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 380] Apostolic Constitutions on 2 Timothy 2:5
For those who conquer and those who are conquered are in the same place of running, but only those who have bravely undergone the race are where the garland is bestowed; and "no one is crowned, unless he strive lawfully."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 384] Ambrosiaster on 2 Timothy 2:15
To teach the word of truth rightly is to speak it to men who wish to hear it and are peaceful in their hearing.

Source: COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 384] Ambrosiaster on 2 Timothy 2:4
No one can serve two masters. Since business affairs often involve the exercise of greed, the faithful churchman must be separate from these.

Source: COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 384] Ambrosiaster on 2 Timothy 2:20
Paul indicates that the church has diverse members, who are at differing levels of maturity. The heretic Novatian believes that this passage applies to the world, since he defends the general truth and holiness of his church. But this is wrong. COMMENTARY ON THE SECOND LETTER TO TIMOTHY.Chrysostom: As in a great house it is likely there should be a great difference of vessels, so here also, in the whole world. He speaks here not of the church only but of the world at large. For do not think, I pray, that he means it of the church. For there he would not have any vessels of wood or of earth but all of gold or silver, which is the body of Christ, which is that “pure virgin, without spot, or wrinkle, or any such thing.”

Source: Homilies on 2 Timothy 6
[AD 384] Ambrosiaster on 2 Timothy 2:18
These heretics deny that Christians shall rise in a future life and insist that the resurrection happens in the natural birth of children.

Source: COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 395] Gregory of Nyssa on 2 Timothy 2:5
How can there be a lawful contest if there is no opponent? If there is no opponent, there is no crown. Victory does not exist by itself, without there being a defeated party.

Source: ON PERFECTION
[AD 397] Ambrose of Milan on 2 Timothy 2:19
The Lord considered and knew those that were His, and drew His saints to Himself; and those whom He chose not, He did not draw to Himself.

Source: Epistle 63
[AD 397] Ambrose of Milan on 2 Timothy 2:19
Raise your mind's footsteps to the things that are to come, and you will find there the wicked one who you thought was here will not be, for he does not exist who is nothing. Finally, the Lord knows those who are his own; but those who are not, he does not know, because they have not recognized him who is.

Source: Interrogation of Job and David
[AD 397] Ambrose of Milan on 2 Timothy 2:11
The apostle says that even we shall reign together with Christ in the kingdom of Christ. “If we are dead with him, we shall also live with him; if we endure, we shall also reign with him.” But we by adoption, he by power; we live by grace, he by nature.

Source: On the Holy Spirit 3.20.157
[AD 397] Ambrose of Milan on 2 Timothy 2:5
What is the world but a sort of arena of continual strife? Wherefore also in the Apocalypse the Lord says, "To him that overcometh will I give a crown of life;" and Paul says, "I have fought a good fight;" and in another place, "No man is crowned except he strive lawfully." He who institutes this combat is Almighty God. Now he who in this world offers a combat, does he not first provide all things which are necessary thereto, and prepare the chaplets of victory before he summons the athletics to contend for the prize; and all this that the conqueror may not suffer delay, but retire from the contest crowned with his reward? Now the rewards of man are the fruits of the earth and the lights of heaven; the former for the use of this present life, the latter for the hope of life eternal. As a wrestler therefore he enters the lists last of all... It is he therefore who poises the blow, but it is Christ Who strikes, it is he who lifts up his heel, but Christ Who directs it to the ground... by the preaching of Christ he wounded those evil spirits which assaulted him. Rightly therefore did man, for whom a race was prepared, enter the course last, that he might be preceded by heaven which was to be, as it were, his reward.

Source: Letter 43
[AD 397] Ambrose of Milan on 2 Timothy 2:9
Hence, it is also said to the soul: Your youth will be renewed like the eagle's. For he was speaking to the soul, saying: Bless the Lord, O my soul. And therefore it hurries to the Word, and asks to be drawn, lest it be left behind; for the Word of God runs and is not hindered.

Source: On Isaac and the Soul
[AD 400] Ignatius of Antioch on 2 Timothy 2:4
Give attention to reading, that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant of God. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully." I that am in bonds pray that my soul may be in place of yours.

Source: Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
[AD 400] Pseudo-Clement on 2 Timothy 2:15
Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Source: Two Epistles on Virginity
[AD 400] Pseudo-Clement on 2 Timothy 2:7
For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that you understand what I say: God will give you understanding." [2 Timothy 2:7] For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripture has said: "Be fruitful, and multiply," [Genesis 1:28] and shuns all the display, and care, and sensuality, and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of this world, and from its snares, and nets, and hindrances; and, while you walk upon the earth, be zealous that your work and your business be in heaven.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 2 Timothy 2:20-21
Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says, "In a great house there are not only vessels of gold and silver, but also of wood and earth." Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that "pure virgin, without spot, or wrinkle, or any such thing." (Eph. v. 27) And this is what he means to say: Let it not disturb thee that there are corrupt and wicked men. For in a great house there are such vessels. But what then? they do not receive the same honor. But some are to honor and some to dishonor. "Nay," says one, "in a house they may be of some use, but not at all in the world." Though God employs them not for such honorable service, he makes use of them for other purposes. "If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified." Seest thou that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. "If a man," he says, "purge himself from these," not merely "cleanse," but "cleanse out," that is, cleanse himself perfectly, "he shall be a vessel unto honor, sanctified, and meet for the Master's use." The others therefore are useless for any good purpose, though some use is made of them. "And prepared unto every good work." Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:6
"The husbandman that laboreth must be first partaker of the fruits." He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards. First, that he may please him who hath chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman. Here he both shows, that to God nothing is wanting, and that there is a reward for Teaching, which he shows by a common instance. As the husbandman, he says, does not labor without profit, but enjoys before others the fruits of his own toils, so is it fit that the teacher should do: either he means this, or he is speaking of the honor to be paid to teachers, but this is less consistent. For why does he not say the husbandman simply, but him "that laboreth"? not only that worketh, but that is worn with toil? And here with reference to the delay of reward, that no one may be impatient, he says, thou reapest the fruit already, or there is a reward in the labor itself. When therefore he has set before him the examples of soldiers, of wrestlers, and husbandmen, and all figuratively, "No one," he says, "is crowned except he strive lawfully." And having observed that "the husbandman who laboreth must first be partaker of the fruits," he adds,

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:15
"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Everywhere this "not being ashamed"! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, "Be not ashamed"; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being "a workman that needeth not to be ashamed." As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything. "Rightly dividing the word of truth." This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but "rightly dividing," that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:22
"Flee also youthful lusts." Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? "Flee youthful" imaginations, "but Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." He calls virtue in general, "righteousness": godliness of life, "faith, meekness, charity." What is meant by "those that call upon the Lord out of a pure heart"? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate thyself. But with others be not easy, but only as far as lies in you, be peaceable.

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:12
Accordingly, I beseech you, let us so perform all our actions that we may not fail to obtain such glory as this. To obtain it is by no means difficult, if we desire it, or arduous, if we apply ourselves to it. For, "If we endure, we shall also reign." What is the meaning of "If we endure"? If we patiently bear tribulations and persecutions; if we walk the narrow path. The narrow path is unattractive by nature but becomes easy when we choose to follow it, because of our hope for the future.

Source: HOMILIES ON JOHN 87.3
[AD 407] John Chrysostom on 2 Timothy 2:12
"If we suffer, we shall also reign with Him," not absolutely, we shall reign, but "if we suffer," showing that it is not enough to die once, (the blessed man himself died daily,) but there was need of much patient endurance; and especially Timothy had need of it. For tell me not, he says, of your first sufferings, but that you continue to suffer. Then on the other side he exhorts him, not from the good, but from the evil. For if wicked men were to partake of the same things, this would be no consolation. And if having endured they were to reign with Him, but not having endured were not indeed to reign with Him, but were to suffer no worse evil, though this were terrible, yet it would not be enough to affect most men with concern. Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider What it is probable that he will suffer, who is denied in that kingdom. "Whosoever shall deny Me, him will I also deny." (Matt. x. 33.) And the retribution is not equal, though it seems so expressed. For we who deny Him are men, but He who denies us is God; and how great is the distance between God and man, it is needless to say. Besides, we injure ourselves; Him we cannot injure.

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:19
"Nevertheless," he says, "the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of the Lord depart from iniquity." He shows that even before they were subverted, they were not firm. For otherwise, they would not have been overthrown at the first attack, as Adam was firm before the commandment. For those who are fixed not only are not harmed through deceivers, but are even admired. And he calls it "sure," and a "foundation"; so ought we to adhere to the faith; "having this seal, The Lord knoweth them that are His." What is this? He has taken it from Deuteronomy; that is, Firm souls stand fixed and immovable. But whence are they manifest? From having these characters inscribed upon their actions, from their being known by God, and not perishing with the world, and from their departing from iniquity. "Let every one," he says, "that nameth the name of the Lord depart from iniquity." These are the distinguishing marks of the foundation. As a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, "Having," he says, "this seal" fixed thereon, "Let every one that nameth the name of the Lord depart from iniquity." Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:11
So also you are yourself made king and priest and prophet in the washing of baptism. You are a king by having dashed to earth all the deeds of wickedness and slain your sins. You are a priest in that you offer yourself to God, having sacrificed your body and being yourself slain also, "for if we died with him," says he, "we shall also live with him." You are a prophet, knowing what shall be, being inspired of God and sealed.

Source: HOMILIES ON SECOND CORINTHIANS 3
[AD 407] John Chrysostom on 2 Timothy 2:11
Many of the weaker sort of men give up the effort of faith, and do not endure the deferring of their hope. They seek things present, and form from these their judgment of the future. When therefore their lot here was death, torments, and chains, and yet he says, they shall come to eternal life, they would not have believed, but would have said, "What sayest thou? When I live, I die; and when I die, I live? Thou promisest nothing on earth, and dost thou give it in heaven? Little things thou dost not bestow; and dost thou offer great things?" That none therefore may argue thus, he places beyond doubt the proof of these things, laying it down beforehand already, and giving certain signs. For, "remember," he says, "that Jesus Christ was raised from the dead"; that is, rose again after death. And now showing the same thing he says, "It is a faithful saying," that he who has attained a heavenly life, will attain eternal life also. Whence is it "faithful"? Because, he says, "If we be dead with Him, we shall also live with Him." For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we "dead with Him"? This death he means both of that in the Layer, and that in sufferings. For he says, "Bearing about in the body the dying of the Lord Jesus" (2 Cor. iv. 10); and, "We are buried with Him by baptism into death" (Rom. vi. 4); and, "Our old man is crucified with Him"; and, "We have been planted together in the likeness of His death." (Rom. vi. 5, Rom. 6.) But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. And this is what he says, "If we have suffered death on His account, shall we not live on His account? This is not to be doubted."

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:1
The young sailor at sea is inspired with great confidence, if the Master of the ship has been preserved in a shipwreck. For he will not consider that it is from his inexperience that he is exposed to the storm, but from the nature of things; and this has no little effect upon his mind. In war also the Captain, who sees his General wounded and recovered again, is much encouraged. And thus it produces some consolation to the faithful, that the Apostle should have been exposed to great sufferings, and not rendered weak by the utmost of them. And had it not been so, he would not have related his sufferings. For when Timothy heard, that he who possessed so great powers, who had conquered the whole world, is a prisoner, and afflicted, yet is not impatient, nor discontented upon the desertion of his friends; he, if ever exposed to the same sufferings himself, would not consider that it proceeded from human weakness, nor from the circumstance of his being a disciple, and inferior to Paul, since his teacher too suffered the like, but that all this happened from the natural course of things. For Paul himself did this, and related what had befallen him, that he might strengthen Timothy, and renew his courage. And he shows that it was for this reason he mentioned his trials and afflictions, in that he has added, "Thou, therefore, my son, be strong in the grace that is in Christ Jesus." What sayest thou? Thou hast shaken us with terrors, thou hast told us that thou art in chains, in afflictions, that all have forsaken thee, and, as if thou hadst said thou hadst not suffered anything, nor been abandoned by any, thou addest, "Thou therefore, my son, be strong"?-And justly too. For these things were to thy strengthening more than to his. For if I, Paul, endure these things, much more oughtest thou to bear them. If the master, much more the disciple. And this exhortation he introduces with much affection, calling him "son," and not only so, but "my son." If thou art a son, he means, imitate thy father. If thou art a son, be strong in consideration of the things which I have said, or rather be strong, not merely from what I have told you, but "of God." "Be strong," he says, "in the grace that is in Christ Jesus"; that is, "through the grace of Christ." That is, stand firmly. Thou knowest the battle. For elsewhere he says, "We wrestle not against flesh and blood." (Eph. vi. 12.) And this he says not to depress but to excite them. Be sober therefore, he means, and watch have the grace of the Lord cooperating with thee, and aiding thee in thy contest, contribute thy own part with much alacrity and resolution.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:5
You say that her clothes are shabby, but virginity resides not in clothing nor in one’s complexion but in the body and soul. Is it not strange that we have different standards? We will not judge the philosopher by his hair or his staff or his tunic but by his way of life, his character and soul. The soldier too we will not approve for his mantle or belt but for his strength and manliness. Yet the virgin, who represents a state so admirable and superior to all others, we will simply and offhandedly assume practices her virtue because of the squalor of her hair, her dejected look and gray cloak. We do not strip her soul bare and scrutinize closely its inner state. But he who has drawn up the rules for this contest does not permit this. He orders that those who have entered not be judged by their clothing but by the convictions of their souls. “Athletes,” Paul says, “deny themselves all sorts of things,” anything that would trouble the health of the soul. “If one takes part in an athletic contest, he cannot receive the winner’s crown unless he has kept the rules.” What, then, are the laws of this contest? Hear again his words, or rather Christ himself, who has established the contest: “The virgin is concerned with things of the Lord, in pursuit of holiness in body and spirit.”

Source: ON VIRGINITY 7.1-2
[AD 407] John Chrysostom on 2 Timothy 2:5
In a word, it is absolutely necessary for one who hopes to please God and to be acceptable and pure, not to pursue a relaxed and slippery and dissolute life, but a laborious life, groaning with much toil and sweat. For no one is crowned, Paul says, "unless he competes according to the rules."

Source: ON LAZARUS AND THE RICH MAN 3
[AD 407] John Chrysostom on 2 Timothy 2:5
"And if a man also strive for masteries, yet is he not crowned except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:13
Therefore, "He can do nothing of himself" means nothing else than that he can do nothing in opposition to his Father, nothing different, nothing foreign. This is an attribute especially belonging to one who is giving proof of his equality with the Father and of complete agreement as well. But why does he not say, "He does nothing in opposition" instead of "He cannot"? It was in order that he might show from this once more that his equality is undeviating and complete. This statement does not imply any weakness in him but testifies to his great power. Besides, Paul says elsewhere of the Father, "That by two unchangeable things, in which it is impossible for God to deceive"; and again, "If we disown him, he remains faithful, for he cannot disown himself." Now this word "cannot" is not, of course, indicative of weakness but of strength; indeed, ineffable strength.

Source: HOMILIES ON JOHN 38.3
[AD 407] John Chrysostom on 2 Timothy 2:13
And to show this, he has added, "If we believe not, He abideth faithful: He cannot deny Himself": that is, if we believe not that He rose again, He is not injured by it. He is faithful and unshaken, whether we say so or not. If then He is not at all injured by our denying Him, it is for nothing else than for our benefit that He desires our confession. For He abideth the same, whether we deny Him or not. He cannot deny Himself, that is, His own Being. We may say that He is not; though such is not the fact. It is not in His nature, it is not possible for Him not to be, that is, to go into nonentity. His subsistence always abides, always is. Let us not therefore be so affected, as if we could gratify or could injure Him. But lest any one should think that Timothy needed this advice, he has added,

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:14
"Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers." It is an overawing thing to call God to witness what we say, for if no one would dare to set at nought the testimony of man when appealed to, much less when the appeal is to God. If any one, for instance, entering into a contract, or making his will, chooses to call witnesses worthy of credit, would any transfer the things to those who are not included? Surely not. And even if he wishes it, yet fearing the credibility of the witnesses, he avoids it. What is "charging them before the Lord"? he calls God to witness both what was said, and what was done. "That they strive not about words to no profit;" and not merely so, but "to the subverting of the hearers." Not only is there no gain from it, but much harm. "Of these things then put them in remembrance," and if they despise thee, God will judge them. But why does he admonish them not to strive about words? He knows that it is a dainty thing, and that the human soul is ever prone to contend and to dispute about words. To guard against this, he has not only charged them "not to strive about words," but to render his discourse more alarming, he adds, "to the subverting of the hearers."

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:24
"And the servant of the Lord must not strive." Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife? "But be gentle unto all men." How is it then he says, "Rebuke with all authority" (Tit. ii. 15); and again, "Let no man despise thy youth" (1 Tim. iv. 12): and again, "Rebuke them Sharply"? (Tit. i. 13.) Because this is consistent with meekness. For a strong rebuke, if it be given with gentleness, is most likely to wound deeply: for it is possible, indeed it is, to touch more effectually by gentleness, than one overawes by boldness. "Apt to teach"; that is, those who are willing to be taught. For "a man that is an heretic," he says, "after the first and second admonition reject." (Tit. iii. 10.) "Patient." He has well added this, for it is a quality which a teacher above all things ought to possess. All things are vain without it. And if fishermen do not despair, though often they cast their nets for a whole day without catching anything, much more should not we. For see what is the result. From constant teaching, it often happens that the plow of the word, descending to the depth of the soul, roots out the evil passion that troubled it. For he that hears often will at length be affected. A man cannot go on hearing continually without some effect being produced. Sometimes therefore, when he was on the point of being persuaded, he is lost by our becoming weary. For the same thing occurs, as if an unskillful husbandman should in the first year dig about the vine he had planted, and seeking to reap some fruit in the second year, and again in the third, and gathering nothing, should after three years despair, and in the fourth year, when he was about to receive the recompense of his labors, abandon his vine. And having said, "Patient," he is not satisfied, but goes on to say,

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:4
You are a spiritual soldier. This kind of soldier does not sleep on an ivory bed but on the ground. He is not anointed with perfumed oils. These are the concern of those corrupt men who dally with courtesans, of those who act on the stage, of those who live carelessly. You must not smell of perfumes but of virtue.

Source: ON LAZARUS AND THE RICH MAN 1
[AD 407] John Chrysostom on 2 Timothy 2:4
"No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully." These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. "If any one strive for masteries," he says, "he is not crowned, except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:25
Therefore, let us not be provoked with these men, let us not use anger as an excuse, but let us talk with them gently and with kindness. Nothing is more forceful and effective than treatment which is gentle and kind. This is why Paul told us to hold fast to such conduct with all the earnestness of our hearts when he said, “The servant of the Lord must not be quarrelsome but must be kindly toward all.” He did not say “only to your brothers” but “toward all.” And again, when he said, “Let your gentleness be known,” he did not say “to your brothers” but “to all men.” What good does it do you, he means, if you love those who love you.

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 1.7
[AD 407] John Chrysostom on 2 Timothy 2:25
The shepherd of sheep has the flock following him wherever he leads; or if some turn aside from the direct path and leave the good pasture to graze in barren and precipitous places, it is enough for him to call more loudly, lead them back again and restore to the flock those that were separated. But if a man wanders away from the right path, the shepherd needs a lot of concentration, perseverance and patience. He cannot drag by force or constrain by fear but must by persuasion lead him back to the true beginning from which he has fallen away. He needs, therefore, a heroic spirit, not to grow despondent or neglect the salvation of wanderers but to keep on thinking and saying, "God perhaps may give them the knowledge of the truth and they may be freed from the snare of the devil."

Source: ON THE PRIESTHOOD 2.4
[AD 407] John Chrysostom on 2 Timothy 2:25
"In meekness instructing those that oppose themselves." For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, "A man that is an heretic, after the first and second admonition, reject"? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure. "If God peradventure will give them repentance to the acknowledging of the truth." What he says amounts to this. Perhaps there will be a reformation. Perhaps! for it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. "In meekness," he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:7
"Consider what I say, and the Lord give thee understanding in all things." It is on this account that he has spoken these things in proverb and parable. Then again to show his affectionate disposition, he ceases not to pray for him, as fearing for his own son, and he says,

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:3
"Thou therefore endure hardness as a good soldier of Jesus Christ." Oh, how great a dignity is this, to be a soldier of Jesus Christ! Observe the kings on earth, how great an honor it is esteemed to serve under them. If therefore the soldier of the king ought to endure hardness, not to endure hardness is not the part of any soldier. So that it behooves thee not to complain, if thou endurest hardness, for that is the part of a soldier; but to complain, if thou dost not endure hardness.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:8
"Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds." On what account is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by showing the advantage of sufferings, since Christ, our Master, Himself overcame death by suffering. Remember this, he says, and thou wilt have sufficient comfort. "Remember that Jesus Christ, of the seed of David, was raised from the dead." For upon that point many had already begun to subvert the dispensation, being ashamed at the immensity of God's love to mankind. For of such a nature are the benefits which God has conferred upon us, that men were ashamed to ascribe them to God, and could not believe He had so far condescended. "According to my Gospel." Thus he everywhere speaks in his Epistles, saying "according to my Gospel," either because they were bound to believe him, or because there were some who preached "another Gospel." (Gal. i. 6)

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:16-17
"And shun profane novelties of speech." For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops. "For they will increase unto more ungodliness," he says, "And their word will eat as doth a canker." It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.

Source: Homily on 2 Timothy 5
[AD 407] John Chrysostom on 2 Timothy 2:23
"But foolish and unlearned questions avoid, knowing that they do gender strifes." Do you see how he everywhere draws him off from questions; not that he was not able to overthrow them; for he was well able. For had he not been able he would have said, Be diligent, that thou mayest be able to refute them; as when he says, "Give attendance to reading, for by so doing thou shalt both save thyself and them that hear thee." (1 Tim. iv. 13, 1 Tim iv. 16) But he knew that it was useless to enter at all into these disputes, that there will be no end of it, save contentions, enmities, insults, and reproaches. These "questions" therefore "avoid"; so that there are other questions, some relating to the Scriptures, some to other things.

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:2
"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men"; to "faithful" men, not to questioners nor to reasoners, to "faithful." How faithful? Such as betray not the Gospel they should preach. "The things which thou hast heard," not which thou hast searched out. For "faith cometh by hearing, and hearing by the word of God." (Rom. x. 17.) But wherefore, "among many witnesses"? As if he had said: Thou hast not heard in secret, nor apart, but in the presence of many, with all openness of speech. Nor does he say, Tell, but "commit," as a treasure committed is deposited in safety. Again he alarms his disciple, both from things above and things below. But he says not only "commit to faithful men"; for of what advantage is it that one is faithful, if he is not able to convey his doctrine to others? when he does not indeed betray the faith; but does not render others faithful? The teacher therefore ought to have two qualities, to be both faithful, and apt to teach; wherefore he says, "who shall be able to teach others also."

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:9
For just as it is not possible to bind a sunbeam or to shut it up within the house, so neither can the preaching of the word be bound. And what was much more, when the teacher was bound, the word flew abroad. He inhabited the prison, and yet his teaching winged its way everywhere throughout the world!

Source: HOMILIES CONCERNING THE STATUES 16.5
[AD 407] John Chrysostom on 2 Timothy 2:9
Any cloud passing over our skies may from time to time make us gloomy. But Paul’s heart had no such storms sweeping over it. Or better, there did sweep over him, and often, many storms, but his day was not darkened. Rather in the midst of the temptations and dangers the light shone out. Thus when bound with his chain he kept exclaiming, “The word of God is not bound.” Thus continually by means of that tongue the Word was sending forth its rays.

Source: HOMILIES ON FIRST CORINTHIANS 13.4
[AD 407] John Chrysostom on 2 Timothy 2:9
For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

Source: Homily on Acts 52
[AD 407] John Chrysostom on 2 Timothy 2:9
"Wherein I suffer trouble," he says, "as an evil-doer, even unto bonds." Again he introduces consolation and encouragement from himself, and he prepares his hearer's mind with these two things; first, that he should know him to endure hardness; and, secondly, that he did not so but for a useful purpose, for in this case he will gain, in the other will even suffer harm. For what advantage is it, that you can show that a Teacher has exposed himself to hardship, but not for any useful purpose? But if it is for any benefit, if for the profit of those who are taught, then it is worthy of admiration. "But the word of God is not bound." That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:10
"Therefore I endure all things," he says, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but "for the elect's sake." If God has chosen them, it becomes us to suffer everything for their sakes. "That they also may obtain salvation." By saying, "they also," he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order "that they may obtain salvation." What sayest thou? What salvation? Art thou who wast not the author of salvation to thyself, but wast destroying thyself, art thou the author of salvation to others? Surely not, and therefore he adds, "salvation that is in Christ Jesus"; that which is truly salvation, "with eternal glory." Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only to-day and to-morrow. Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.

Source: Homily on 2 Timothy 4
[AD 407] John Chrysostom on 2 Timothy 2:26
"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.

Source: Homily on 2 Timothy 6
[AD 407] John Chrysostom on 2 Timothy 2:18
"Of whom is Hymeneus and Philetus, Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." He has well said, "They will increase unto more ungodliness." For it appears indeed to be a solitary evil, but see what evils spring out of it. For if the Resurrection is already past, not only do we suffer loss in being deprived of that great glory, but because judgment is taken away, and retribution also. For if the Resurrection is past, retribution also is past. The good therefore have reaped persecutions and afflictions, and the wicked have not been punished, nay verily, they live in great pleasure. It were better to say that there is no resurrection, than that it is already past. "And overthrow," he says, "the faith of some." "Of some," not of all. For if there is no resurrection, faith is subverted. Our preaching is vain, nor is Christ risen; and if He is not risen, neither was He born, nor has He ascended into heaven. Observe how this error, while it seems to oppose the doctrine of the Resurrection, draws after it many other evils.

Source: Homily on 2 Timothy 5
[AD 414] Nicetas of Remesiana on 2 Timothy 2:11
We must believe both his passion according to the flesh and his impassibility inasmuch as he was God.… Let us confess our oneness with Christ, lest we be separated from him. In the words of the apostle, “If we have died with him, we shall also live with him.”

Source: INSTRUCTION ON FAITH 7
[AD 418] Pelagius on 2 Timothy 2:15
It is correct living that confirms the word and that interprets it rightly.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 418] Pelagius on 2 Timothy 2:17
That kind of wound is called a suppurating sore, which begins in the female breasts and then grows quickly into the abdominal region. When it finally becomes a poison that permeates the heart, there is no remedy. In just such a way the discussions of heretics are to be avoided, lest through the ears they reach the mind with an irremediable wound.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 418] Pelagius on 2 Timothy 2:14
Do not manipulate Scripture testimonies. This kind of argument does not edify but does damage to one’s hearers, who come to think that a certain sharpness and subtlety of mind is everything. Or: Don’t try to win with words but with deeds.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 418] Pelagius on 2 Timothy 2:20
The house described by Paul cannot be the church, which is pure, but must be the world with its mixture of wheat and tares.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 418] Pelagius on 2 Timothy 2:2
Either “with many persons present I gave you mandates such as you should teach,” or “what I said I have confirmed with many examples and testimonies from the prophets.”

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 418] Pelagius on 2 Timothy 2:18
The resurrection has happened, according to them, either in children or in Ezekiel’s reference to the revivified bones of the people of Israel in captivity.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY
[AD 420] Jerome on 2 Timothy 2:5
Christ’s athlete is not crowned unless he has competed according to the rules, unless he has accepted and sustained the challenge, unless his face is black and blue from the fray and bathed in blood. It is the discolored bruises that deserve a crown, and suffering and pain that merit joy.

Source: HOMILIES 43.1
[AD 420] Jerome on 2 Timothy 2:4
How can the clergy be managers and stewards of other men’s households and estates when they are bidden to disregard even their own interests?

Source: LETTERS 52.16
[AD 420] Jerome on 2 Timothy 2:20
Noah’s ark was a type of the church.… As in the ark there were all kinds of animals, so also in the church there are men of all races and characters. As in the one there was the leopard with the kids, the wolf with the lambs, so in the other there are found the righteous and sinners, that is, vessels of gold and silver with those of wood and earth.

Source: Dialogue Against the Luciferians 22
[AD 428] Theodore of Mopsuestia on 2 Timothy 2:15
Paul’s intent here is to urge Timothy to teach with a correct purpose, so that the word is not undermined.

Source: COMMENTARY ON 2 TIMOTHY
[AD 428] Theodore of Mopsuestia on 2 Timothy 2:20
Here the house is the church, where different persons are not at all equal, yet each serves his or her use.

Source: COMMENTARY ON 2 TIMOTHY
[AD 428] Theodore of Mopsuestia on 2 Timothy 2:8
Some were teaching that it was merely the “assumed body” which came from the seed of David. Paul taught this to combat Simon’s Docetic heresy, by which the resurrection is emptied of meaning.

Source: COMMENTARY ON 2 TIMOTHY
[AD 428] Theodore of Mopsuestia on 2 Timothy 2:18
The heretical teaching about the resurrection is that it happens in the process of natural procreation, by which our children succeed us.

Source: COMMENTARY ON 2 TIMOTHY
[AD 430] Augustine of Hippo on 2 Timothy 2:19
It is the elect who are meant in the letter to Timothy, where, after mention of the attempts of Hymenaeus and Philetus to undermine the faith, the text goes on, “But the sure foundation of God stands firm, bearing this seal: ‘The Lord knows who are his.’ ” The faith of these latter, which works through charity, either does not ever fail, or, if it fail in some, the loss is repaired before death, the sin that intervened is blotted out and perseverance to the end is granted. On the other hand, those who are not to persevere to the end, those who are to fall from Christian faith and conduct, in such a way that the end of this life will find them thus fallen—these men are certainly not to be counted in the number of the elect, not even at the time during which they are living in goodness and piety.

Source: ADMONITION AND GRACE 7.16
[AD 430] Augustine of Hippo on 2 Timothy 2:19
The abundance of bad people in the world is the big heap of stuff needed for refining the good. Although the good can’t be seen, mixed up in the vast multitude of the bad, the Lord knows who are his own. Under the hand of such a great craftsman, the speck of gold cannot get lost in the huge pile of straw. How much straw is there, how little gold! But have no fear: the craftsman is so great that he can refine it and cannot lose it.

Source: SERMONS 15.5
[AD 430] Augustine of Hippo on 2 Timothy 2:19
Something is always going on in this olive press. The world is the press; there is no end to its pressures. Be oil, not dregs. Let each of you be converted to God and change your manner of life. The oil goes by hidden channels to its own secluded vats. Others sin, mock, blaspheme, make loud accusations in the streets—the dregs are oozing out. Yet the Lord of the press does not cease from operating it through his workmen, the holy angels. He knows his oil; he knows how much it can take, the exact pressure needed to squeeze it out. “The Lord knows,” you see, “who are his own.” Avoid the dregs. They are murky, out in the open for all to see.

Source: SERMONS 19.6
[AD 430] Augustine of Hippo on 2 Timothy 2:19
And we know that the apostle said of the vessels placed in the great house, “If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and ready for the Master’s use, and prepared for every good work.” But in what manner each man ought to purge himself from these he shows a little above, saying, “Let everyone that names the name of Christ depart from iniquity.” This is so that he may not in the last day be blown away with the chaff from the threshing floor. Nor may he be separated at the last by hearing the command, “Depart from me, you that work iniquity.”

Source: On Baptism, Against the Donatists 4.13.21
[AD 430] Augustine of Hippo on 2 Timothy 2:11
We ought to be humble of heart out of the sincerest devotion during the whole time of this wandering exile, in which we are living in the midst of trials and temptations. If so, how much more should we be so during these days, when as well as spending this time of humility by living it, we are also signifying it by our liturgical celebration of it. The lowliness of Christ has taught us to be lowly, because by dying he yielded to the godless. Christ’s highness makes us exalted, because by rising again he has led the way for the godly.… We celebrate one of these things now, when his passion is, so to say, drawing near. We celebrate the other after Easter with appropriate devotion, when his resurrection, so to say, has been accomplished.

Source: SERMONS 206.1
[AD 430] Augustine of Hippo on 2 Timothy 2:13
The only thing the Almighty cannot do is what he does not will, in case anybody should consider it was very rash of me to say that the Almighty “cannot” do something. The blessed apostle said it too, “If we do not believe, he remains faithful, for he cannot deny himself.” But it is because he does not wish to that he cannot do it, because he cannot even have the will to. Justice, after all, cannot have the will to do what is unjust, or wisdom will what is foolish, or truth will what is false.

Source: SERMONS 214.4
[AD 430] Augustine of Hippo on 2 Timothy 2:13
God is all-powerful, and, since he is all-powerful, he cannot die, he cannot be deceived, he cannot lie, and, as the apostle says, “he cannot disown himself.” Very much he cannot do, yet he is all-powerful. It is because he cannot do these things for the very reason that he is all-powerful. If he could die, he would not be all-powerful. If he could lie, if he could be deceived, if he could deceive, if it were possible for him to do an injustice, he would not be omnipotent. If it were in him to do any of this, such acts would not be worthy of the Almighty. Absolutely omnipotent, our Father cannot sin.

Source: A Sermon to Catechumens on the Creed 1.2
[AD 430] Augustine of Hippo on 2 Timothy 2:14
A good teacher chooses a good life in such a way that he does not also neglect good repute but provides “what may be good not only before God but also before men” insofar as he is able by fearing God and caring for men. In his speech itself he should prefer to please more with the meanings expressed than with the words used to speak them. Nor should he think that anything may be said better than that which is said truthfully. Nor should the teacher serve the words but the words the teacher.

Source: ON CHRISTIAN DOCTRINE 4.28.61
[AD 430] Augustine of Hippo on 2 Timothy 2:24
Since there are so many deceptions and errors of wicked and perverse men clamoring against wisdom, how great is the need of a clean and single eye in order to find the path to wisdom! To escape all of these is the same as to reach the utmost security of peace and the unchangeable abode of wisdom. The noise of wranglers is of little account unless a man becomes a hindrance even to himself. But this can be seen only by a few, and there is great danger that no one may see it in the midst of contention and strife.… Therefore, “Blessed are the peacemakers, for they shall be called the children of God.”

Source: SERMON ON THE MOUNT 2.25.86
[AD 430] Augustine of Hippo on 2 Timothy 2:4
We are not anxious about the necessities of life, because, when we can perform these labors, he feeds and clothes us as men in general are fed and clothed. When, however, we are not able to work, then he feeds and clothes us just as the birds are fed and the lilies clothed, since we are of more value than they. Therefore, in this warfare of ours, we give no thought to the morrow, because it is not by temporal concerns pertaining to the morrow but by eternal matters, the concern of the everlasting today, that we have proved ourselves to him whom we cannot please if we are entangled in worldly affairs.

Source: On the Work of Monks 26.35
[AD 430] Augustine of Hippo on 2 Timothy 2:25
But then in the correction and repression of other men’s sins, one must take heed that in rebuking another he does not lift up himself. The sentence of the apostle must be remembered: “Let one who thinks he stands, take heed lest he fall.” Let the voice of chiding sound outwardly in tones of terror, let the spirit of love and gentleness be maintained within.… So then you must neither consent to evil, so as to approve of it, nor be negligent, so as not to reprove it, nor be proud, so as to reprove it in a tone of insult.

Source: SERMONS ON NEW TESTAMENT LESSONS 38.20
[AD 430] Augustine of Hippo on 2 Timothy 2:25
Now, penance itself is often omitted because of weakness, even when in church custom there is an adequate reason why it should be performed. For shame is the fear of displeasing men, when one loves good opinion more than he regards judgment, which would make him humble in penitence. Thus not only for one to repent but also in order that he may be enabled to do so, the mercy of God is prerequisite. Otherwise, the apostle would not say of some, “In case God gives them repentance.”

Source: Enchiridion 82.22
[AD 430] Augustine of Hippo on 2 Timothy 2:25
Let Pelagius confess that pardon is granted to the repentant according to the grace and mercy of God, not according to his merits. It is that very repentance which the apostle called the gift of God when he said of certain ones, “Lest God perhaps may grant them repentance.”

Source: Letters 186.9.33
[AD 430] Augustine of Hippo on 2 Timothy 2:20
Cyprian argued against those who, under the pretext of avoiding the society of wicked men, had severed themselves from the unity of the church. By the great house of which the apostle spoke—in which there were not only vessels of gold and of silver but also of wood and of earth—Paul understood nothing else but the church. In the church there should be good and bad, till at the last day it should be cleansed as a threshing floor by the winnowing fan.

Source: ON BAPTISM, AGAINST THE DONATISTS 4.12.19
[AD 430] Augustine of Hippo on 2 Timothy 2:20
That law of charity was pronounced by the lips of the Lord Christ, for those parables are his about the cockle scattered through the world in the unity of the field until the time of the harvest and about the bad fishes which are to be left in the same net until the time for landing on the shore.

Source: LETTERS 108.3.11
[AD 430] Augustine of Hippo on 2 Timothy 2:20
But in the Christian community, as far as sharing and communion in the sacraments goes, they have been multiplied beyond number. So number is one thing; beyond number is something else. Number is those of whom the apostle says, The Lord knows who are his. There are some beyond number, though, because in a great house there are not only vessels of gold and silver but also ones of wood and earthenware; some for noble, others for ignoble use. Number, then, applies to vessels for noble use; beyond number are vessels for ignoble use.

Source: SERMONS 15.2
[AD 430] Augustine of Hippo on 2 Timothy 2:8
Let us believe in Christ crucified; but in him as the one who rose again on the third day. That’s the faith that distinguishes us from them, distinguishes us from the pagans, distinguishes us from the Jews—the faith by which we believe that Jesus Christ has risen from the dead. The apostle says to Timothy, “Remember that Jesus Christ has risen from the dead, of the seed of David, according to my gospel.” And again the same apostle, “Because if you believe in your heart,” he says, “that Jesus is Lord, and confess with your lips that God raised him from the dead, you will be saved.” This is the salvation, the wellbeing, the safety and the soundness, which I discussed yesterday. Whoever believes and is baptized will be saved. I know that you believe; you will be saved. Hold firmly in your hearts, profess it with your lips, that Christ has risen from the dead.

Source: SERMONS 234.3
[AD 430] Augustine of Hippo on 2 Timothy 2:18
Therefore, all who have established a sect of some religion, even a false one, wishing that they be believed, have not been able to deny this resurrection of human souls. All have agreed on that, but many have denied the resurrection of the flesh and have said that resurrection has already taken place in faith.… They said that resurrection had already taken place but in such a way that another was not to be hoped for; and they reproached those who hoped for the resurrection of the flesh, as though the resurrection which had been promised was already fulfilled in the human soul by believing.

Source: TRACTATES ON JOHN 19.14
[AD 430] Augustine of Hippo on 2 Timothy 2:18
Tell us something, O Lord, also of the resurrection of the flesh; for there have been those who denied it, asserting that this is the only resurrection which is wrought by faith. Of which resurrection the Lord has just now made mention, and inflamed our desire, because "the dead shall hear the voice of the Son of God, and shall live." It is not some of those who hear shall live, and others shall die; but "all that hear shall live," because all that obey shall live. Behold, we see a resurrection of the mind; let us not therefore let go our faith of the resurrection of the flesh. And unless Thou, O Lord Jesus, declare to us this, whom shall we oppose to those who assert the contrary? For truly all sects that have undertaken to engraft any religion upon men have allowed this resurrection of minds; otherwise, it might be said to them, If the soul rise not, why speakest thou to me? What meanest thou to do in me? If thou dost not make of the worse a better, why speakest thou? If thou dost not make a righteous of the unrighteous, why speakest thou? But if thou dost make righteous of the unrighteous, godly of the ungodly, wise of the foolish, thou confessest that my soul doth rise again, if I comply with thee and believe.

So, then, all those that have founded any sect, even of false religion, while they wished to be believed, could not but admit this resurrection of minds: all have agreed concerning this; but many have denied the resurrection of the flesh, and affirmed that the resurrection had taken place already in faith. Such the apostle resisteth, saying, "Of whom is Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection hath taken place already, and overthrow the faith of some." They said that the resurrection had taken place already, but in such manner that another was not to be expected; and they blamed people who were looking for a resurrection of the flesh, just as if the resurrection which was promised were already accomplished in the act of believing, namely, in the mind. The apostle censures these.

Source: Tractates on John 19
[AD 435] John Cassian on 2 Timothy 2:5
One who wants to extinguish the natural desires of the flesh should first hasten to overcome those vices whose ground is contrary to our nature. For if we desire to test out the force of the apostle’s counsel, we ought first to learn what are the laws and what the discipline of the world’s contest. This is so that finally by a comparison with these, we may be able to know what the blessed apostle meant to teach to us who are striving in the spiritual contest.

Source: INSTITUTES 5.12
[AD 450] Abba Poemen on 2 Timothy 2:20
A brother asked Abba Poemen saying, “Why do the demons persuade my soul to look up to him who is superior to me and make me despise him who is my inferior?” The old man replied, “About that, the apostle has this to say: ‘In a great house there are not only vessels of gold and silver but also of wood and earthenware; and if anyone purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.’ ”

Source: SAYINGS OF THE FATHERS 100
[AD 458] Theodoret of Cyrus on 2 Timothy 2:15
Good teachers are like farmers who plow straight furrows, thus presenting the rule of Scripture in a correct manner.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY
[AD 458] Theodoret of Cyrus on 2 Timothy 2:20
Paul applies the image of the great house to the world, where the golden vessels are persons of faith and virtue, the silver those who embrace civil life virtuously and righteously and the wooden those who live irreverent and disgraceful lives.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY
[AD 458] Theodoret of Cyrus on 2 Timothy 2:8
Paul discusses here only the human nature of Christ because he is responding to Simon’s heresy, where the true enfleshment of the Savior is denied.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY
[AD 458] Theodoret of Cyrus on 2 Timothy 2:18
The successions that happen through the procreation of children they unhappily call the resurrection.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY
[AD 461] Leo the Great on 2 Timothy 2:17
To deceive the first human beings, the devil claimed the serpent as his tool. So to seduce the hearts of orthodox, he armed the tongues of these with the poison of his falsehood. With pastoral care, however, we oppose these snares, dearly beloved, to the extent that the Lord helps us. To prevent any of the holy flock from perishing, we advise you with fatherly admonitions to turn away from “wicked lips and treacherous tongue,” from which the prophet asks that his soul “be kept free,” since “their talk crawls like a crab,” as the blessed apostle said. They creep in low to the ground, take hold softly, squeeze gently and kill undetected.

Source: SERMONS 16.3
[AD 461] Leo the Great on 2 Timothy 2:12
In him therefore is our hope of eternal life, and in him also is the pattern of our patience. “If we suffer with him, we shall also reign with him,” since, as the apostle says, “those who claim that they remain in Christ ought themselves to walk just as Christ walked.” Otherwise we are appearing under the likeness of a false profession if we do not follow the commands of him in whose name we glory. And these would indeed not be burdensome to us and would free us from all dangers, if we would only love what he commands us to love.

Source: SERMONS 90.2
[AD 461] Leo the Great on 2 Timothy 2:4
He who is enrolled in God’s army must not be bound to others, lest any obligatory ties call him away from the Lord’s camp, where his name is inscribed.

Source: LETTERS 4
[AD 465] Maximus of Turin on 2 Timothy 2:4
Clerics do not seem to be on military service in the world, yet they are nonetheless soldiers for God and the Lord. As the apostle says, No one soldiering for God involves himself in secular affairs. We seem, I say, not to be soldiers in our loose and flowing tunics, but we have our military belt, by which we are bound to an interior purity.

Source: SERMONS 26.4
[AD 500] Desert Fathers on 2 Timothy 2:24-25
Poemen said, ‘If a man sins and denies it, saying, “I have not sinned,” do not correct him, or you will destroy any intention he might have of changing. If you say, “Do not be cast down, my brother, but be careful about that in future,” you will move his heart to repent.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on 2 Timothy 2:23-24
A hermit said, ‘Ask God to give you inner grief of heart and humility. Always look at your own sins, and do not judge another’s. Be the servant of all. Do not make friends with a woman, or a boy or a heretic. Do not be self-confident. Control your tongue and appetite, and do not drink wine. If anyone speaks to you on a controversial matter, do not argue with him. If he speaks well, say, “Yes.” If he speaks ill, say, “I don’t know anything about that.” Don’t argue with what he has said, and then your mind will be at peace.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 533] Fulgentius of Ruspe on 2 Timothy 2:19
He therefore will attain life who keeps the commandments. But who keeps the divine commandments except the one who, converted to God before the end of this present life, has departed from his earlier sins? So the blessed Peter warns us, “Let everyone who calls upon the name of the Lord avoid evil.” He said this, knowing that penance is done fruitfully in this present world in which forgiveness is given to penitents. But in the future world the penitence of the wicked will bear no fruit because there will be no conversion of the wicked. They will be sent into the exterior darkness where there will be wailing and the gnashing of teeth.

Source: ON THE FORGIVENESS OF SINS 2.7
[AD 735] Bede on 2 Timothy 2:19
This statement of the Lord … can also be understood mystically with regard to the choosing of the spiritual Israel, that is, the Christian people, since the Lord mercifully deigned to see them when they did not yet see him, when they had not yet been called by his apostles to the grace of faith, but they were still concealed under the covering of oppressing sin.… And sometimes in the Scriptures, to be sure, the fig tree suggests the sweetness of divine love.… Those placed under it can be his elect even when they do not yet recognize the grace of their election—just as the Lord saw Nathanael when he was situated under the fig tree though Nathanael did not see him. For the Lord knows who are his, and the very name Nathanael is most suitably appropriate to their salvation. For Nathanael is interpreted “gift of God.”

Source: Homilies on the Gospels 1.17
[AD 749] John Damascene on 2 Timothy 2:21
It is clear that this cleansing is done freely, for he says, “if any man shall cleanse himself,” the converse of which rejoins that, if he does not cleanse himself, he will be a vessel unto dishonor, of no use to the Lord and only fit to be broken.

Source: The Orthodox Faith 4.19
[AD 990] Oecumenius on 2 Timothy 2:20-21
In a large house, there are not only golden and silver vessels, but also wooden and pottery, some of which are for honor, and others for dishonor. Therefore, if anyone cleanses himself from these, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.

Even now there are some who marvel at why the wicked are not destroyed. And we say that just as in a large house there are various vessels, so too in the world there are different kinds of people, not made so by God. For how could the wicked have the power to cleanse themselves? For this, going forward, commands those who lead themselves to this.

and others for dishonor, such as wooden and pottery items.

Therefore, if anyone cleanses himself. If the pottery vessel is something dishonorable and unclean, for Paul said, "If anyone purifies himself," how then does he speak concerning the apostles, "Having therefore this treasure in earthen vessels"? (2 Cor. 4:7) And we say that there it discusses the nature of the body, not as something impure, but as something made of clay and earth. For from these the shell, the hard shell, is received there, as in relation to the comparison of the treasure contained within it. However, here it discusses virtue and wickedness, calling the wicked ones "pottery" and the virtuous ones "golden." Such persons are able, by their own choice, to be changed, both toward the good and toward the bad.

a vessel for honor. As for vessels made of gold and pottery in a house, the vessels always remain the same. But for such-shaped people, it is serious that the pottery becomes gold, and the gold through negligence becomes pottery. Therefore, if someone cleanses himself from these wooden and pottery-like people, as having nothing of their kind, he becomes useful to the Master, since those others are clearly useless.

prepared for every good work. Even if now is not the time or opportunity to do this, one must nevertheless be ready and prepared to endure persecutions, sufferings, and martyrdom.

On divine teaching and a life pure and peaceful even toward adversaries.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:16-18
Avoid profane and empty chatter; for they will increase in ungodliness, and their message will spread like gangrene. Hymenaeus and Philetus are among them, who have strayed concerning the truth, saying that the resurrection has already happened; and they overturn the faith of some.

Avoid profane and empty chatter. If anything new in the preaching has been introduced from more recent empty chatter, it is altogether wicked and profane. As for that, either remove it or stand firmly to stop and prevent it altogether.

for they will increase in ungodliness. For if anything spurious is introduced, Paul says, it always leads to absurdity. And he receives a greater offering every day.

like gangrene. Gangrene is a infected ulcer, consuming the place, causing rotting; some say it is a creeping ulcer, or erysipelas.

He who is Hymenaeus..." Of those ones who utter profane and empty chatter.

— [THEODORET] saying that the resurrection. They called the succession of procreation of children to be cursed resurrection: and they enticed some to depart from apostolic teaching. [end of the excerpt from Theodoret PG 82.685A] —

saying that the resurrection has already happened. Rightly said above, for ungodliness will increase even more. For see how many evil things arise from saying that the resurrection has already happened. We would be deprived of the presence of Christ, what could be more grievous? There is no remedy, nor punishment. Christ, who promised these things, lies. And many similar things, such as, "If there is no resurrection, then Christ has not been raised," (1 Cor. 15:14) nor does a judge sit over the living and the dead. (Acts 10:42)

and they overturn the faith of some. Of those who are simpler and weaker.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:9-10
In which I suffer hardship even to imprisonment as a criminal, but the word of God is not imprisoned. Therefore, I endure everything for the sake of the elect, that they also may obtain salvation, which is in Christ Jesus with eternal glory.

in which I suffer hardship. The afflictions of Paul reveal the truth of the Gospel.

even to imprisonment as a criminal. For who, indeed, would choose to suffer such things unless preaching the truth, and about whom he would not be made altogether more certain?

but the word of God is not imprisoned. And if I, Paul says, am imprisoned, the preaching is not imprisoned at the same time, but it goes about. For the tongue speaks with imprisoned hands. Indeed, the only prison of the tongue is fear and unbelief. This, however, he also says to the exhortation of those who were free. For if I who am imprisoned preach, what pardon can be given to those who are free and yet neglect?

for the sake of the elect. For the sake of the faithful, Paul says, whom God has chosen: for since God chose them, I must suffer everything for them, because God also suffered for us, and indeed there is some kind of repentance and reward: so that they also, just as we, he says, may obtain salvation. And as if he were saying: Certainly, I could live far from dangers, if I only cared for myself; but I suffer these things for the good of others, so that they may obtain salvation.

which is in Christ Jesus. Someone might say: If you yourself cannot obtain salvation, but behold, you are about to die, how will you secure salvation for others? Paul replied: I am not speaking of this earthly life, but of that which is in Christ Jesus, that is, what is given through Christ, what is eternal, what is future with glory. For the salvation of the world has no glory.

On faith in Christ, and tolerance for the hope of life.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:22
Flee from youthful lust. But pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart.

Youthful lust is not only fornication alone, but also every improper desire, whether one lusts for power or for wealth; for these fantasies are foolish and unstable of mind. Indeed, even an old man becomes youthful.

But pursue righteousness. Righteousness is defined as the true and loyal temperament toward those we love.

love, and peace with those who call on the Lord. That is, to those who trust alone, those who call upon the Lord without deception and deceit; to the peaceful, the unarmed, unite with them, pursue what has been said with them.

from a pure heart. For one can also call upon piousness with hypocrisy.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:19
Yet the solid foundation of God stands firm, having this seal: The Lord knows those who are His. And, let everyone who names the name of the Lord depart from iniquity.

Yet the solid foundation. Indeed, the faith of the weak is subverted; "a solid foundation", however, stands (referring to the faithful who cannot be overthrown), having this mark and sign:

The Lord knows those who are His. Once indeed they were foreknown as wholly devoted to God and unchangeable. For the sign that they are known by God is that they could not be overthrown by wickedness so as to depart from the faith.

depart from iniquity. Here is another indication: namely, let everyone who calls upon the name of the Lord depart from iniquity, that is, from the error of doctrines, as it is proper to call upon His name. For those who, like certain living columns, remain immovable, bear these inscriptions in their works.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:25-26
Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will.

correcting challengers with gentleness. For this is most necessary. For often he who has been given advice ten times and has not listened will obey another who gives advice once, clearly the first ten counselors are working against their own interest.

that God may grant them repentance. And if it happens, Paul says, it is the work of God, not only of your gentleness. He suppresses the mindset of the teachers, leading the matter up to God.

and that they may come to their senses and escape the Devil's snare. But what is the knowledge of the truth? It is to recover from the Devil and from false doctrines, toward the truth of faith. See how, as from drunkenness or madness, Paul said they recover from the Devil's snare. For just as a little bird, even if caught by the tip of its foot, is still under the snare beneath it; so also we, even if we stray slightly from the doctrine, are caught under the Devil's snare.

having been captured by him. Being revived while captured, that is, being seized and confined by error to the will of the Devil. For those who are led astray by evil doctrines, having been seized to the Devil's own will, are held by the Devil.

Prophecy of abundant human wickedness, through reprehensible deceit.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:1
You therefore, my child, be strong in the grace that is in Christ Jesus.

Paul indicates great kindness by what is added, "my child." "If you are my child," he says, "imitate your father." For the teacher's rebuke is accustomed to add boldness to the student.

Therefore, Paul says: "be strong." If anything of this kind happens to you, do not fall, but look to the reward.

be strong in the grace. But be strengthened, Paul says, not only by my example, but also through the grace given through Christ. For if he did not justify by his own blood, the grace of the Spirit would not have come. Therefore, he says, have the Spirit as an ally.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:11-13
The saying is trustworthy. For if we have died with him, we will also live with him. If we endure, we will also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful. He cannot deny himself.

The saying is trustworthy. Those who are chosen obtain glorious and eternal salvation. For some have doubted concerning the resurrection, and this assurance was needed. That the saying is trustworthy is also established from reasoning.

For if we have died with Christ, (by which I mean death both through baptism and through sufferings, this indeed being the sensible one,) we shall also reign with him." For no one, Paul says, who has shared in sorrows with others can be deprived of good things and prosperity: let alone Christ, who is goodness and kindness itself.

If we deny him, he also will deny us. Then also fear them who are evil. But consider what is likely to happen to one who is denied by Christ.

If we are faithless, he remains faithful. If we are faithless concerning that he rose from the dead, or that he is God, he remains faithful, that is, true. For having said that he will rise, and that he is God (for this was signified in many ways), he is faithful. For he rose and he is God. He says that he cannot deny himself, so as not to be God or to have risen. Just as he said: There will be no change because of our denial, but he remains faithful and true concerning himself. And to deny, that is, to lie to himself, he cannot do, in not having risen or not being God. For having promised concerning himself, he cannot lie to himself and fail to fulfill the promises. For neither by believing do we make him not God, nor by being unfaithful do we cast out the divine nature, but both in our believing and in our unbelief he himself is God. Therefore, we who believe reap the benefit. But the "It is not possible," instead of, "It is not permitted." "He remains faithful." Therefore, for our salvation, he demands from us consent to him. For, he says, it is not harmed by our denial.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:14-15
These things he reminds you of, sincerely charging you before the Lord not to quarrel about words to no profit, which leads to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.

These things he reminds you of. So that no one might think these things are unnecessary; concerning these words to Timothy, Paul says, "These things he reminds you of," testifying before the Lord, and it is a fearful thing to speak before God as a witness.

not to quarrel. Since the matter has a certain taste, and the human soul always wishes to dispute and argue, you, Paul says, protesting to them before God, do not engage in argument; instead, he says, command, taking God as a witness, so that they may know that if they despise you, God will judge them.

about words to no profit. For not only does it have no benefit to engage in disputes, arguments, and battles, but it also causes harm to the weaker among those who listen.

present yourself approved. As an example, blameless.

a worker who does not need to be ashamed. Much has been said about this shame. For it is likely that some who are perishing feel shame about the preaching, as the apostles suffer badly, and as Christ is preached with the cross, or at least because the preachers are humble, namely, Paul, a weaver of tents, and Peter, along with several others, were fishermen. The fact that he is not ashamed is because he has done nothing corrupt.

rightly dividing the word of truth. Cut away like a knife the excess and false doctrines, which those perishing have added to the preaching, and lead straight through the Spirit.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:7-8
Understand what I say. For may the Lord give you understanding in everything. Remember Jesus Christ, risen from the dead, of the seed of David according to my Gospel.

Since Paul spoke everything in parables, those of the soldier, those of the athlete, those of the farmer, he says: Understand what I say. For whose sake does he say this?

in everything, Paul says, so that you may also understand these things as you ought, and do the other things as you must.

Remember Jesus Christ, risen. At the same time, Paul also makes the argument against heretics stronger and stimulates discussion: showing that Christ, through suffering, came and conquered death by death.

of the seed of David. For already some heretics from that time denied the privilege of God, who considered it a disgrace that the Son of God should suffer, and therefore perhaps introduced unbelievable ideas, not knowing that He had given this as a sign of His highest kindness and goodness.

according to my Gospel. For even false apostles preached the Gospel, but badly, as my Gospel, he says, confirms.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:23-24
Reject foolish and ignorant questions, knowing that they generate arguments. A servant of the Lord must not argue but be gentle to all, able to teach, patient.

foolish and ignorant. For there are also sound and learned questions, namely those concerning the sacred Scriptures. But why did he say, "Reject," and not rather, "Convince and refute it yourself"? Because a good answer brings no benefit: for they generate arguments.

A servant of the Lord must not argue. For the servants of Christ ought to be peaceful.

but be gentle to all. If one ought to be gentle and mild, how did he say elsewhere: "Rebuke them sharply," (Titus 1:13) and: "Let not the youth be despised"? (1 Tim. 4:12) Because it happens that one can rebuke sharply with mildness, and rashly and severely.

able to teach, that is, to those who desire to learn. Furthermore, flee from a heretical man after one or two warnings.

patient. For indeed, boldness is fierce, but gentleness knows how to persuade. For who would be persuaded by the bold one, who is often opposed even by the one advising? How then does Paul say elsewhere, after the first and second admonition, to avoid heretics? For see, having said this here as well, he designated the heretics as those challenging. And we say that those confessed and incurably ill must be avoided. But those concerning whom the matter was doubtful, and it is clear from what was said, "that God may grant them repentance." For the phrase "may" is a custom for us to speak about the uncertain.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:2
And the things you have heard from me among many witnesses, entrust these to faithful men who will be able to teach others also.

and the things you have heard from me among many witnesses. That is, I did not tell you in secret, but openly in the presence of many. This, however, speaks about preaching. to faithful men, Paul says, not to curious investigators, nor to those reasoning by conflict, but to those who do not betray what is entrusted to them. However, he does not say: Speak, but, entrust. For what profit is it if they are indeed faithful, but not suitable to bring forth to others the things entrusted to them? For teachers must be both faithful and competent to teach.

— [PHOTIUS] to faithful men. That is, to bishops, elders, whom Timothy was about to ordain. among many witnesses, that is, of the law and the prophets. [end of the excerpt by Photius O f. 249v; Q f. 119v] —

— [OECUMENIUS] For indeed, as I think, concerning bishops and elders who are about to be ordained by Paul, these things he commands to him. For he would not have written such things concerning laymen. For how would it be, if he did not find anyone faithful and able to teach, that he would not have brought them into the faith, while Paul himself preached the word without deceit to both murderous Jews and Greeks?

among many witnesses. That is, of the law and the prophets. For the Apostle made them witnesses of his own preaching. Thus, Clement in the seventh book of "Hypotyposes." [end of the excerpt by Oecumenius A f. 178r anonym; B f. 215v; G f.304r] —

On living in the present life without anxiety about food that comes without labor.

Source: COMMENTARY ON 2 TIMOTHY
[AD 990] Oecumenius on 2 Timothy 2:3-6
Therefore, endure hardship as a good soldier of Jesus Christ. No one engaged in warfare gets entangled in the affairs of life, so that he may please the one who joined him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules. The hardworking farmer must be the first to receive a share of the crops.

Woe to me if I do not preach the gospel! Is it so great a thing to be a soldier of Christ? But the mark of a soldier is to endure hardship.

No one engaged in warfare. Paul remembered the soldier, showing that the servant of Christ must be eager and bold; and as an athlete, showing that he needs continuous training. If, therefore, he says, the one serving the earthly king is not entangled in matters that distract him from his weapons, how much more the one who has committed himself to the heavenly king and recruited.

unless he competes according to the rules. For it is not enough merely to be anointed, or to enter the place of combat, or to engage in hand-to-hand fighting with the enemy, but it is also necessary to endure and to win: for this is the law of combat.

The hardworking farmer. Not careless: but one who works. For indeed, the teacher who also works with the students will receive rewards from God for the benefit and advantage of the students.

— [GREGORY OF NYSSA]1 As teachers must first be perfected in themselves in what they teach. For this is necessary, to partake first of the fruits, which they cultivate in themselves through virtues before others. [end of the excerpt by Gregory of Nyssa] —

The example of the soldier and the wanderer suits the students, but that of the farmer suits only the teachers. For just as, it is said, the farmer takes care of the land and the fruits, so must you take care of the students and your preaching. And see to the return. The benefit, it is said, of the students is first enjoyed by the teacher from God, just as the farmer enjoys the fruits.

Source: COMMENTARY ON 2 TIMOTHY
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