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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 215] Clement of Alexandria on 2 Timothy 2:1
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."

Source: Clement of Alexandria Stromata 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 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 407] John Chrysostom on 2 Timothy 2:1-7
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, "You, therefore, my son, be strong in the grace that is in Christ Jesus." What do you say? You have shaken us with terrors, you have told us that you are in chains, in afflictions, that all have forsaken you, and, as if you had said you had not suffered anything, nor been abandoned by any, you add. "Thou therefore, my son, be strong"? — And justly too. For these things were to your strengthening more than to his. For if I, Paul, endure these things, much more ought 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 you are a son, he means, imitate your father. If you are 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. You know the battle. For elsewhere he says, "We wrestle not against flesh and blood." [Ephesians 6:12] And this he says not to depress but to excite them. Be sober therefore, he means, and watch, have the grace of the Lord coöperating with you, and aiding you in your contest, contribute your own part with much alacrity and resolution. "And the things that you have 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 you have heard," not which you have searched out. For "faith comes by hearing, and hearing by the word of God." [Romans 10:17] But wherefore, "among many witnesses"? As if he had said: You have 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."

"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 you not to complain, if you endure hardness, for that is the part of a soldier; but to complain, if you dost not endure hardness.

"No man that wars entangles himself with the affairs of this life, that he may please him who has 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.

"The husbandman that labors 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 has 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 labors"? Not only that works, but that is worn with toil? And here with reference to the delay of reward, that no one may be impatient, he says, you reap 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 labors must first be partaker of the fruits," he adds,

"Consider what I say, and the Lord give you 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 4 on Second Timothy
[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 the master’s 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 been rendered weak by the utmost of them.… For if I, Paul, endure these things, much more ought you 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 you are a son, he implies, imitate your father.

Source: HOMILIES ON 2 TIMOTHY 4
[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 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 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 407] John Chrysostom on 2 Timothy 2:2
As if he had said: You have not heard in secret, nor apart, but in the presence of many, with all openness of speech.

Source: HOMILIES ON 2 TIMOTHY 4
[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 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 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 407] John Chrysostom on 2 Timothy 2:3
“You therefore must endure rough times as a good 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.

Source: HOMILIES ON 2 TIMOTHY 4
[AD 108] 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 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: LETTER TO POLYCARP 6.1-2
[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 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 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 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 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 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 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 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 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 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 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 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 2:5
What is the world but an arena full of fighting? Therefore the Lord says in the Apocalypse, “To the victor I shall give the crown of life,” and Paul says, “I have fought the good fight,” and elsewhere, “No one is crowned unless he has competed according to the rules.” He who initiated the contest is actually almighty God. When one initiates a contest in this world, does he not prepare all that is necessary for the contest, and only after he has made ready the wreaths for rewards call those who are to contend for the crown, so that the winner may not meet with delay but depart after being given his reward? The rewards of man are the fruits of the earth and the lights of heaven. The former are for his use in the present life; the latter, for his hope of life eternal. Like an athlete, then, he comes last into the arena.… It is he who poises the blow, it is Christ who strikes; he lifts his heel, Christ directs it to the wound.… In preaching Christ he deals wounds to all those spiritual evils which are his enemies. Not undeservedly, then, does man enter the stadium last, and a crown is prepared for him so that heaven might go before him as being his reward.

Source: LETTERS 49
[AD 407] John Chrysostom on 2 Timothy 2:5
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. This includes those that pertain to diet, to temperance and sobriety, and all the rules of the wrestling school. Unless, in short, he goes through all that is befitting for a wrestler, he is not crowned.

Source: HOMILIES 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 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 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 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 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 407] John Chrysostom on 2 Timothy 2:8
Why is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by underscoring the divine blessings accompanying sufferings, since Christ, our Master, himself overcame death by suffering.… For upon this point many had already begun to subvert God’s providence, being ashamed at the immensity of God’s love for humanity. For of such a nature are the benefits which God has conferred upon us that we were embarrassed to ascribe them to God and could not believe he had so far condescended.

Source: HOMILIES ON 2 TIMOTHY 4
[AD 407] John Chrysostom on 2 Timothy 2:8-9
Ver. 8, 9. "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 you will 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." [Galatians 1:6]

"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. "These things I suffer on account of the elect."

Source: Homily 4 on Second 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 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 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 397] Ambrose of Milan on 2 Timothy 2:9
On this account also it is said to the soul, “Your youth shall be renewed like the eagle’s.” For the psalmist spoke to the soul and said, “Bless the Lord, O my soul.” And therefore the soul hastens to the Word and asks that she be drawn to him, so that she may not, perhaps, be left behind, for “the Word of God runs and is not bound.”

Source: ISAAC, OR THE SOUL 3.10
[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
Out of his own story he once again brings consolation and encouragement. He prepares his hearer’s mind in two phases: First that he should be ready to endure hard times. Second, he does this for a useful purpose, gaining though he suffers harm.

Source: HOMILIES ON 2 TIMOTHY 4
[AD 407] John Chrysostom on 2 Timothy 2:9
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. Where these are not, though you fasten chains upon us, the preaching of the gospel is not bound.

Source: HOMILIES ON 2 TIMOTHY 4
[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 2:10
Ver. 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 do you promise yourself? 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 has 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, has 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 do you say? What salvation? Are you who wast not the author of salvation to yourself, but wast destroying yourself, are you 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 today and tomorrow.

Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.

Moral. For observe, I pray, beloved, that is not glory which is on earth, the true glory is in heaven. But if any one would be glorified, let him be dishonored. If he would obtain rest, let him suffer affliction. If any one would be forever illustrious, would enjoy pleasure, let him despise temporal things. And that dishonor is glory, and glory dishonor, let us now set before us to the best of our power, that we may see what is real glory. It is not possible to be glorified upon earth; if you would be glorified, it must be through dishonor. And let us prove this in the examples of two persons, Nero and Paul. The one had the glory of this world, the other the dishonor. How? The first was a tyrant, had obtained great success, had raised many trophies, had wealth ever flowing in, numerous armies everywhere; he had the greater part of the world and the imperial city subject to his sway, the whole senate crouching to him, and his palace too was advancing with splendid show. When he must be armed, he went forth arrayed in gold and precious stones. When he was to sit still in peace, he sat clothed in robes of purple. He was surrounded by numerous guards and attendants. He was called Lord of land and sea, Emperor, Augustus, Cæsar, King, and other such high-sounding names as implied flattery and courtship; and nothing was wanting that might tend to glory. Even wise men and potentates and sovereigns trembled at him. For beside all this, he was said to be a cruel and violent man. He even wished to be thought a god, and he despised both all the idols, and the very God Who is over all. He was worshipped as a god. What greater glory than this? Or rather what greater dishonor? For — I know not how — my tongue is carried away by the force of truth, and passes sentence before judgment. Meanwhile let us examine the matter according to the opinion of the multitude, and of unbelievers, and the estimation of flattery.

What is greater in the common estimation of glory than to be reputed a god? It is indeed a great disgrace that any human being should be so mad, but for the present let us consider the matter according to the opinion of the multitude. Nothing then was wanting to him, that contributes to human glory, but he was worshipped by all as a god. Now in opposition to him, let us consider Paul. He was a Cilician, and the difference between Rome and Cilicia, all know. He was a tent-maker, a poor man, unskilled in the wisdom of those without, knowing only the Hebrew tongue, a language despised by all, especially by the Italians. For they do not so much despise the barbarian, the Greek, or any other tongue as the Syriac, and this has affinity with the Hebrew. Nor wonder at this, for if they despised the Greek, which is so admirable and beautiful, much more the Hebrew. He was a man that often lived in hunger, often went to bed without food, a man that was naked, and had not clothes to put on; "in cold, and nakedness," as he says of himself. [1 Corinthians 11:27] Nor was this all; but he was cast into prison at the command of Nero himself, and confined with robbers, with impostors, with grave-breakers, with murderers, and he was, as he himself says, scourged as a malefactor. Who then is the more illustrious? The name of the one the greater part have never heard of. The other is daily celebrated by Greeks, and Barbarians, and Scythians, and those who inhabit the extremities of the earth.

But let us not yet consider what is the case now, but even at that time who was the more illustrious, who the more glorious, he that was in chains, and dragged bound from prison, or he that was clothed in a purple robe, and walked forth from a palace? The prisoner certainly. For the other, who had armies at his command, and sat arrayed in purple, was not able to do what he would. But the prisoner, that was like a malefactor, and in mean attire, could do everything with more authority. How? The one said, "Do not disseminate the word of God." The other said, "I cannot forbear; 'the word of God is not bound.'" Thus the Cilician, the prisoner, the poor tent-maker, who lived in hunger, despised the Roman, rich as he was, and emperor, and ruling over all, who enriched so many thousands; and with all his armies he availed nothing. Who then was illustrious? Who venerable? He that in chains was a conqueror, or he that in a purple robe was conquered? He that standing below, smote, or he that sitting above, was smitten? He that commanded and was despised, or he who was commanded and made no account of the commands? He who being alone was victorious, or he who with numerous armies was defeated? The king therefore so came off, that his prisoner triumphed over him. Tell me then on whose side you would be? For do not look to what comes afterwards, but to what was then their state. Would you be on the side of Nero, or of Paul? I speak not according to the estimate of faith, for that is manifest; but according to the estimate of glory, and reverence, and preëminence. Any man of right understanding would say, on the side of Paul. For if to conquer is more illustrious than to be conquered, he is more glorious. And this is not yet much, that he conquered, but that being in so mean a state he conquered one in so exalted a condition. For I say, and will not cease to repeat it, though bound with a chain, yet he smote him that was invested with a diadem.

Such is the power of Christ. The chain surpassed the kingly crown, and this apparel was shown more brilliant than that. Clothed in filthy rags, as the inhabitant of a prison, he turned all eyes upon the chains that hung on him, rather than on the purple robe. He stood on earth bound down and stooping low, and all left the tyrant mounted on a golden chariot to gaze on him. And well they might. For it was customary to see a king with white horses, but it was a strange and unwonted sight to behold a prisoner conversing with a king with as much confidence as a king would converse with a pitiful and wretched slave. The surrounding multitude were all slaves of the king, yet they admired not their lord, but him who was superior to their lord. And he before whom all feared and trembled, was trampled upon by one solitary man. See then how great was the brightness of these very chains!

And what need to mention what followed after these things? The tomb of the one is nowhere to be seen; but the other lies in the royal city itself, in greater splendor than any king, even there where he conquered, where he raised his trophy. If mention is made of the one, it is with reproach, even among his kindred, for he is said to have been profligate. But the memory of the other is everywhere accompanied with a good report, not among us only, but among his enemies. For when truth shines forth, it puts to shame even one's enemies, and if they admire him not for his faith, yet they admire him for his boldness and his manly freedom. The one is proclaimed by all mouths, as one that is crowned, the other is loaded with reproaches and accusations. Which then is the real splendor?

And yet I am but praising the lion for his talons, when I ought to be speaking of his real honors. And what are these? Those in the heavens. How will he come in a shining vesture with the King of Heaven! How will Nero stand then, mournful and dejected! And if what I say seems to you incredible and ridiculous, you are ridiculous for deriding that which is no subject for laughter. For if you disbelieve the future, be convinced from what is past. The season for being crowned is not yet come, and yet how great honor has the combatant gained! What honor then will he not obtain, when the Distributor of the prizes shall come! He was among foreigners, "a stranger and a sojourner" [Hebrews 11:13], and thus is he admired: what good will he not enjoy, when he is among his own? Now "our life is hid with Christ in God" [Colossians 3:3]; yet he who is dead works more and is more honored than the living. When that our life shall come, what will he not participate? What will he not attain?

On this account God made him enjoy these honors, not because he wanted them. For if when in the body he despised popular glory, much more will he despise it now that he is delivered from the body. Nor only on this account has He caused him to enjoy honor, but that those who disbelieve the future may be convinced from the present. I say that when the Resurrection shall be, Paul will come with the King of Heaven, and will enjoy infinite blessings. But the unbeliever will not be convinced. Let him believe then from the present. The tent-maker is more illustrious, more honored than the king. No emperor of Rome ever enjoyed so great honor. The emperor is cast out, and lies, no one knows where. The tent-maker occupies the midst of the city, as if he were a king, and living. From these things believe, even with respect to the future. If he enjoys so great honor here, where he was persecuted and banished, what will he not be when he shall come hereafter? If when he was a tent-maker, he was so illustrious, what will he be when he shall come rivaling the beams of the sun? If in so much meanness he overcame such magnificence, to whom, at his coming, will he not be superior? Can we avoid the conclusion? Who is not moved by the fact, that a tent-maker became more honorable than the most honored of kings? If here things happen so beyond the course of nature, much more will it be so hereafter. If you will not believe the future, O man, believe the present. If you will not believe invisible things, believe things that are seen: or rather believe things which are seen, for so you will believe things which are invisible. But if you will not, we may fitly say with the Apostle, "We are pure from your blood" [Acts 20:26]: for we have testified to you of all things, and have left out nothing that we should have said. Blame yourselves therefore, and to yourselves will you impute the punishment of Hell. But let us, my beloved children, be imitators of Paul, not in his faith only, but in his life, that we may attain to heavenly glory, and trample upon that glory that is here. Let not any things present attract us. Let us despise visible things, that we may obtain heavenly things, or rather may through these obtain the others, but let it be our aim preeminently to obtain those, of which God grant that we may be all accounted worthy, through the grace and lovingkindness, etc.

Source: Homily 4 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 2:10
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.

Source: HOMILIES ON 2 TIMOTHY 4
[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 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 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 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 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 407] John Chrysostom on 2 Timothy 2:11-14
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 do you say? When I live, I die; and when I die, I live? You promise nothing on earth, and do you give it in heaven? Little things you do not bestow; and do you 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 Laver, and that in sufferings. For he says, "Bearing about in the body the dying of the Lord Jesus" [2 Corinthians 4:10]; and, "We are buried with Him by baptism into death" [Romans 6:4]; and, "Our old man is crucified with Him"; and, "We have been planted together in the likeness of His death." [Romans 6:5-6] 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. '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." [Matthew 10:33] 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. And to show this, he has added, "If we believe not, He abides 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 abides 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,

"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 you, 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 5 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 2:11
But how are we “dead with him”? This death refers to both that in the Laver and that in sufferings.

Source: HOMILIES 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 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 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 155] Polycarp of Smyrna on 2 Timothy 2:12
Worthily of Him, "we shall also reign together with Him"
[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 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 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 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 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 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 215] Clement of Alexandria on 2 Timothy 2:14
This the Scripture.
"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: Clement of Alexandria Stromata Book I
[AD 215] Clement of Alexandria on 2 Timothy 2:14
You must not “make your phylacteries broad” in eagerness for empty repute. The Christian Knower is satisfied with finding an audience of one.

Source: STROMATA 1.10.49
[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 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 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 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 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 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 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 407] John Chrysostom on 2 Timothy 2:15
Ver. 15. "Study to show yourself approved unto God, a workman that needs 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 needs 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 has 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 5 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 2:15
This he has well said. For many distort the text of Scripture and pervert it in every way, and many additions are made to it. He has not said “directing” but “rightly dividing,” that is, cutting away what is spurious, with much vehemence assailing it and extirpating it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

Source: HOMILIES ON 2 TIMOTHY 5
[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 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 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 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 407] John Chrysostom on 2 Timothy 2:16
Ver. 16. "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,

Source: Homily 5 on Second Timothy
[AD 202] Irenaeus on 2 Timothy 2:17
Rom 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
[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 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 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 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 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 407] John Chrysostom on 2 Timothy 2:17
Ver. 17. "And their word will eat as does 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.

"Of whom is Hymeneus and Philetus,"

Source: Homily 5 on Second 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 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 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 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 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 407] John Chrysostom on 2 Timothy 2:18
Ver. 18. "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. What then, says one, ought we to do nothing for those who are subverted?

Source: Homily 5 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 2:18
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. On the contrary, they live in great pleasure. It would be better to say that there is no resurrection than that it is already past.

Source: HOMILIES ON 2 TIMOTHY 5
[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 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 2:18
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 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 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 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 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 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 397] Ambrose of Milan on 2 Timothy 2:19
The Lord considered and knew who were his, and he drew his saints to himself. And those whom he did not choose he did not draw to himself.

Source: LETTERS 59
[AD 397] Ambrose of Milan on 2 Timothy 2:19
And if there is some disturbance here, lift up the footstep of your spirit to the things which are to be, and you will discover that the wicked whom you believed to be here will not be there. For one who is nothing is not. Indeed, “the Lord knows those who are his.” He does not recognize those who are not, because they have not recognized him who is.

Source: THE PRAYER OF JOB AND DAVID 3.7.22
[AD 407] John Chrysostom on 2 Timothy 2:19
Ver. 19. "Nevertheless," he says, "the foundation of God stands sure, having this seal, The Lord knows them that are His. And, Let every one that names 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 knows 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 names 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 names 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.

Moral. Let us not therefore put off from us the royal seal and token, that we may not be of those who are not sealed, that we may not be unsound, that we may be firmly grounded, that we may be of the foundation, and not carried to and fro. This marks them that are of God, that they depart from iniquity. For how can any one be of God Who is just, if he does iniquity, if by his works he opposes Him, if he insults Him by his misdeeds? Again we are speaking against injustice, and again we have many that are hostile to us. For this affection, like a tyrant, has seized upon the souls of all, and, what is worse, not by necessity nor violence, but by persuasion and gentle insinuation, and they are grateful for their slavery. And this is indeed the misery; for if they were held by constraint and not by love, they would soon depart. And whence is it, that a thing which is most bitter, appears to be sweet? Whence is it that righteousness, which is a most sweet thing, becomes bitter? It is the fault of our senses. Thus some have thought honey bitter, and have taken with pleasure other things that were noxious. And the cause is not in the nature of things, but in the perverseness of the sufferers. The judging faculty of the soul is disordered. Just as a balance, if its beam be unsteady, moves round, and does not show accurately the weight of things placed in it; so the soul, if it has not the beam of its own thoughts fixed, and firmly riveted to the law of God, being carried round and drawn down, will not be able to judge aright of actions.

For if any one will examine carefully, he will perceive the great bitterness of injustice, not to those who suffer it, but to those who practice it, and to these more than to the others. And let us not speak of things future, but for the present of things here. Hath it not battles, judgments, condemnation, ill will, abuse? What is more bitter than these? Hath it not enmities, and wars, and accusations? What is more bitter than these? Hath it not conscience continually scourging and gnawing us? If it were possible, I could wish to draw out from the body the soul of the unrighteous man, and you would see it pale and trembling, ashamed, hiding its head, anxiously fearful, and self-condemned. For should we sink down into the very depths of wickedness, the judging faculty of the mind is not destroyed, but remains unbribed. And no one pursues injustice thinking it to be good, but he invents excuses, and has recourse to every artifice of words to shift off the accusation. But he cannot get it off his conscience. Here indeed the speciousness of words, the corruption of rulers, and multitudes of flatterers, is often able to throw justice into the shade, but within, the conscience has nothing of this sort, there are no flatterers there, no wealth to corrupt the judge. For the faculty of judging is naturally implanted in us by God, and what comes from God cannot be so corrupted. But uneasy slumbers, thick-coming fancies, and the frequent recollections of guilt, destroy our repose. Has any one, for instance, unjustly deprived another of his house? Not only is he that is robbed rendered unhappy, but the man who robbed him. If he is persuaded of a future judgment, (if indeed any one is so persuaded,) he groans exceedingly, and is in misery. But if he believes not in futurity, yet he blushes for shame; or rather there is no man, whether Greek, Jew, or heretic, who is not afraid of a judgment to come.

And although he is not a philosopher with respect to futurity; yet he fears and trembles at what may befall him here, lest he may have some retribution in his property, his children, his family, or his life. For many such visitations God inflicts. For since the doctrine of the Resurrection is not sufficient to bring all men to reason, He affords even here many proofs of His righteous judgment, and exhibits them to the world. One who has gained wrongfully is without children, another falls in war, another is maimed in his body, another loses his son. He considers these things, on these his imagination dwells, and he lives in continual fear.

Know you not what the unrighteous suffer? Is there no bitterness in these things? And were there nothing of this sort, do not all condemn him, and hate and abhor him, and think him less rational than a beast, even those who are themselves unrighteous? For if they condemn themselves, much more do they condemn another, calling him rapacious, fraudulent, a pestilent fellow. What pleasure then can he enjoy? He has only the heavier care and anxiety to preserve his gains, and the being more anxious and troubled. For the more wealth any one gets about him, the more painful watchfulness does he store up for himself. Then what are the curses of those whom he has wronged, their pleadings against him? And what, if sickness should befall him? For it is impossible for one, who has fallen into sickness, however atheistically he may be inclined, not to be anxious about these things, not to be thoughtful, when he is unable to do anything. For as long as we are here, the soul enjoying itself, does not tolerate painful thoughts: but when it is about to take its flight from the body, then a greater fear constrains it, as entering into the very portals of judgment. Even robbers, while they are in prison, live without fear, but when they are brought to the very curtain of the court, they sink with terror. For when the fear of death is urgent, like a fire consuming all things besides, it obliges the soul to philosophize, and to take thought for futurity. The desire of wealth, the love of gain, and of bodily pleasures, no longer possesses it. These things passing away like clouds, leave the judging faculty clear, and grief entering in softens the hard heart. For nothing is so opposite to philosophy, as a life of pleasure; nor, on the other hand, is anything so favorable to philosophy as affliction. Consider what the covetous man will then be. For, "an hour of affliction," it is said, "makes a man forget much pleasure." [Sirach 2:27] What will then be his state, when he considers those whom he has robbed, and injured, and defrauded, when he sees others reaping the fruits of his grasping, and himself going to pay the penalty? For it cannot, indeed it cannot be, that when fallen into sickness he should not reflect upon these things. For often the soul of itself is distracted with agony and terror. What a bitterness is this, tell me! And with every sickness these things must be endured. And what will he not suffer when he sees others punished or put to death?

These things await him here. And as to what he must undergo hereafter, it is not possible to say what punishment, what vengeance, what torments, what racks are reserved for him There. These things we declare. "He that has ears to hear, let him hear." [Luke 8:8] We are for ever discoursing of these things, not willingly, but of necessity. For we could wish there were no obligation to mention such things at all. But since it must be, we would at least, by a little medicine, deliver you from your disease, and restore you to health. But while you remain in this sickness, it would show a mean and weak spirit, not to say cruelty and inhumanity, to desist from the healing treatment. For if when physicians despair of our bodies, we beseech them not to neglect us, not to cease to our last breath applying whatever is in their power, shall we not much more exhort ourselves? For perhaps when we have come to the very gates of Hell, the vestibule of wickedness itself, it may be possible to recover, to renew our strength, to lay hold on eternal life! How many, who have heard ten times and remained insensible, have afterwards at one hearing been converted! Or rather, not at one hearing; for though they seemed insensible at the ten discourses, yet they gained something, and afterwards showed all at once abundant fruit. For as a tree may receive ten strokes, and not fall; then afterwards be brought down all at once by a single blow: yet it is not done by that one blow, but by the ten which made that last successful. And this is known to him who sees the root, though he who takes his view of the trunk above knows it not. So it is in this case. And thus often, when physicians have applied many remedies, no benefit is perceived; but afterwards some one comes in and effects an entire cure. Yet it is not the work of him alone, but of these who have already reduced the disorder. So that, if now we do not bring forth the fruits of hearing the word, yet hereafter we shall. For that we shall bring them forth, I am fully persuaded. For it is not, indeed it is not possible that such eager desire, such a love of hearing, should fail of its effect. God forbid! But may we all, having become worthy of the admonitions of Christ, obtain the everlasting blessings, etc.

Source: Homily 5 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 2:19
These are the distinguishing marks of the foundation. A foundation is firm. The letters are inscribed upon the stone so that the letters may be seen. But these letters are shown by works, “Having,” he says, “this seal fixed thereon, let every one that names the name of the Lord depart from iniquity.” Thus if any one is unrighteous, he is not of the foundation. So it belongs to the seal not to do wrong.

Source: HOMILIES ON 2 TIMOTHY 5
[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 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 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 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 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 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 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." [Ephesians 5:27] And this is what he means to say: Let it not disturb you 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. For instance, the vainglorious man builds much, so does the covetous man, the merchant, the tradesman, the magistrate; there are certain works in the world suited to these. But the golden vessel is not of such a nature. It is employed about the royal table. He does not say however that wickedness is a necessary thing, (for how should it be?) but that the wicked also have their work. For if all were of gold or of silver, there would be no need of the viler sort. For instance, if all were hardy, there would be no need of houses; if all were free from luxury, there would be no need of dainties. If all were careful only for necessaries, there would be no need of splendid building.

"If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified." Do you see 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. "But how then does he say elsewhere, 'We have this treasure in earthen vessels,' so that he does not despise but honor the earthen vessel, speaking of it as the recipient of the treasure?" There he shows the nature itself, and not the form of the material. For he means to say that our body is an earthen vessel. For as earthenware is nothing else but baked clay, so is our body nothing but clay consolidated by the heat of the soul; for that it is earthen, is evident. For as such a vessel is often by falling broken and dashed to pieces, so our body falls and is dissolved by death. For how do our bones differs from a potsherd, hard and dry as they are? Or our flesh from clay, being, like it, composed of water? But, as I said, how is it that he does not speak contemptuously of it? Because there he is discoursing of its nature, here of our choice. "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 6 on Second 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 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 2:20
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 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 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 2:20
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 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 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 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 407] John Chrysostom on 2 Timothy 2:22
Ver. 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 yourself. But with others be not easy, but only as far as lies in you, be peaceable.

Source: Homily 6 on Second Timothy
[AD 202] Irenaeus on 2 Timothy 2:23
Of truth, hold no such opinions, but that they did also preach to us to shun these doctrines,
[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.
"But foolish and unlearned questions "the divine Paul exhorted to "avoid, because they gender strifes."

Source: Clement of Alexandria Stromata Book I
[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 407] John Chrysostom on 2 Timothy 2:23
Ver. 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 you may be able to refute them; as when he says, "Give attendance to reading, for by so doing you shall both save yourself and them that hear you." [1 Timothy 4:13-16] 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 6 on Second Timothy
[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 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 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 407] John Chrysostom on 2 Timothy 2:24
Ver. 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" [Titus 2:15]; and again, "Let no man despise your youth" [1 Timothy 4:12]: and again, "Rebuke them sharply"? [Titus 1:13] 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." [Titus 3:10] "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 6 on Second Timothy
[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 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 407] John Chrysostom on 2 Timothy 2:25
Ver. 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 perhaps will give them repentance to the acknowledging of the truth."

Source: Homily 6 on Second Timothy
[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 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 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 407] John Chrysostom on 2 Timothy 2:26
Ver. 26. "And that they may recover themselves out of the snare of the devil."

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.

"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 perhaps you should be able, but, "if perhaps God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, you water but He sows and makes 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 perhaps," he says, "they may recover, that are taken captive, unto His will." Now "If perhaps," 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. For "Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven"; and again, "I know you not; depart from me, you that work iniquity." [Matthew 7:21-23] You see there is no advantage from our faith, when our Lord knows us not: and to the virgins he says the same, "I know you not." [Matthew 25:12] What then is the benefit of virginity, or of many labors, when the Lord knows us not? And in many places we find men not blamed for their faith, but punished for their evil life only; as elsewhere, not reproved for evil lives, but perishing for their pravity of doctrine. For these things hold together. You see that when we do not the will of God, we are under the snare of the devil. And often not only from a bad life, but from one defect, we enter into Hell, where there are not good qualities to counterbalance it, since the virgins were not accused of fornication or adultery, nor of envy or ill-will, nor of drunkenness, nor of unsound faith, but of a failure of oil, that is, they failed in almsgiving, for that is the oil meant. And those who were pronounced accursed in the words, "Depart from me, you cursed, into everlasting fire," were not accused of any such crimes, but because they had not fed Christ.

Moral. Do you see that a failure in almsgiving is enough to cast a man into hell fire? For where will he avail who does not give alms? Do you fast every day? So also did those virgins, but it availed them nothing. Do you pray? What of that? prayer without almsgiving is unfruitful, without that all things are unclean and unprofitable. The better part of virtue is destroyed. "He that loves not his brother," it is said, "knows not God." [1 John 4:8] And how do you love him, when you do not even impart to him of these poor worthless things? Tell me, therefore, do you observe chastity? On what account? From fear of punishment? By no means. It is of a natural endowment that you observe it, since if you were chaste from fear of punishment, and did violence to nature in submitting to so severe a rule, much more ought thou to do alms. For to govern the desire of wealth, and of bodily pleasures, is not the same thing. The latter is much more difficult to restrain. And wherefore? Because the pleasure is natural, and the desire of it is innate and of natural growth in the body. It is not so with riches. Herein we are able to resemble God, in showing mercy and pity. When therefore we have not this quality, we are devoid of all good. He has not said, "you shall be like your Father, if you fast," nor "if you be virgins," nor "if you pray," has He said, "you shall be like your Father," for none of these things can be applied to God, nor are they His acts. But what? "Be merciful, as your Father in Heaven is merciful." [Luke 6:36] This is the work of God. If therefore you have not this, what have you? He says: "I will have mercy, and not sacrifice." [Hosea 6:6] God made Heaven, and earth, and sea. Great works these, and worthy of His wisdom! But by none of these has He so powerfully attracted human nature to Himself, as by mercy and the love of mankind. For that indeed is the work of power and wisdom and goodness. But it is far more so that He became a servant. Do we not for this more especially admire Him? Are we not for this still more amazed at Him? Nothing attracts God to us so much as mercy. And the prophets from beginning to end discourse upon this subject. But I speak not of mercy that is accompanied with covetousness. That is not mercy. For it is not the root of the thorn but of the olive that produces the oil ; so it is not the root of covetousness, of iniquity, or of rapine, that produces mercy. Do not put a slander on almsgiving. Do not cause it to be evil spoken of by all. If you commit robbery for this, that you may give alms, nothing is more wicked than your almsgiving. For when it is produced by rapine, it is not almsgiving, it is inhumanity, it is cruelty, it is an insult to God. If Cain so offended, by offering inferior gifts of his own, shall he not offend, who offers the goods of another? An offering is nothing else but a sacrifice, a purification, not a pollution. And thou who darest not to pray with unclean hands, do you offer the dirt and filth of robbery, and think you do nothing wrong? Thou sufferest not your hands to be full of dirt and filth, but having first cleansed these, you offer. Yet that filth is no charge against you, while the other deserves reproach and blame. Let it not therefore be our consideration, how we may offer prayers and oblations with clean hands, but how the things offered may be pure. If one, after having washed a vessel clean, should fill it with unclean gifts, would it not be ridiculous mockery? Let the hands be clean; and they will be so, if we wash them not with water only, but first with righteousness. This is the purifier of the hands. But if they be full of unrighteousness, though they be washed a thousand times, it avails nothing. "Wash you, make you clean" [Isaiah 1:16], He says, but does He add, "Go to the baths, the lakes, the rivers"? No; but what? "Put away the evil of your doings from your souls." This is to be clean. This it is to be cleansed from defilement. This is real purity. The other is of little use; but this bestows upon us confidence towards God. The one may be obtained by adulterers, thieves, murderers, by worthless, and dissolute, and effeminate persons, and especially the latter. For they are ever careful of the cleanliness of their bodies, and scented with perfumes, cleansing their sepulcher. For their body is but a sepulcher, since the soul is dead within it. This cleanness therefore may be theirs, but not that which is inward.

To wash the body is no great matter. That is a Jewish purification, senseless and unprofitable, where purity within is wanting. Suppose one to labor under a putrefying sore, or consuming ulcer; let him wash his body ever so much, it is of no advantage. And if the putrefaction of the body receives no benefit from cleansing and disguising the outward appearance; when the soul is infected with rottenness, what is gained by the purity of the body? Nothing! Our prayers ought to be pure, and pure they cannot be, if they are sent forth from a corrupt soul, and nothing so corrupts the soul as avarice and rapine. But there are some who after committing numberless sins during the day, wash themselves in the evening and enter the churches, holding up their hands with much confidence, as if by the washing of the bath they had put off all their guilt. And if this were the case, it would be a vast advantage to use the bath daily! I would not myself cease to frequent the baths, if it made us pure, and cleansed us from our sins! But these things are trifling and ridiculous, the toys of children. It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, "Blessed are the pure" — does He say in body? No — "in heart: for they shall see God." [Matthew 5:8] And what says the Prophet: "Create in me a clean heart, O God." [Psalm 51:10] And again, "Wash my heart from wickedness." [Jeremiah 4:14]

It is of great use to be in the habit of doing good actions. See how trifling and unprofitable these washings are. But when the soul is prepossessed by a habit, it does not depart from it, nor does it venture to draw near in prayer, till it has fulfilled these ceremonies. For instance, we have brought ourselves to a habit of washing and praying, and without washing we do not think it right to pray. And we do not willingly pray with unwashed hands, as if we should offend God, and violate our conscience. Now if this trifling custom has so great power over us, and is observed every day; if we had brought ourselves to a habit of almsgiving, and had determined so constantly to observe it, as never to enter a house of prayer with empty hands, the point would be gained. For great is the power of habit both in good things and in evil, and when this carries us on, there will be little trouble. Many are in the habit of crossing themselves continually, and they need no one to remind them of it, but often when the mind is wandering after other things, the hand is involuntarily drawn by custom, as by some living teacher, to make the sign. Some have brought themselves into a habit of not swearing at all, and therefore neither willingly nor unwillingly do they ever do it. Let us then bring ourselves into such a habit of almsgiving.

What labors were it worth to us to discover such a remedy. For say, were there not the relief of almsgiving, while we still by our numberless sins rendered ourselves liable to Divine vengeance, should we not have lamented sadly? Should we not have said, O that it were possible by our wealth to wash away our sins, and we would have parted with it all! O that by our riches we could put away the wrath of God, then we would not spare our substance? For if we do this in sickness, and at the point of death we say, "If it were possible to buy off death, such an one would give all his possessions"; much more in this matter. For see how great is the love of God for man. He has granted us power to buy off not temporal but eternal death. Do not purchase, He says, this short life, but that life that is everlasting. It is that I sell you, not the other: I do not mock you. Did you gain the present life, you had gained nothing. I know the worth of that which I offer you. The bargainers and traffickers in worldly goods do not act thus. They, when they can impose on whom they will, give a little to receive a great deal. It is not so with God. He gives the greater by far for the less.

Tell me, if you were to go to a merchant, and he were to set before you two stones, one of little worth, and the other very precious, and sure to fetch a large amount of wealth; if he allowed you for the price of the cheap one to carry off the more costly, should you complain of him? No! You would rather admire his liberality. So now, two lives are set before us, the one temporal, the other eternal. These God offers us for sale, but He would sell us the latter rather than the former. Why do we complain, like silly children, that we receive the more precious? Is it possible then to purchase life for money? Yes, when what we bestow is our own, and not the property of another; when we do not practice an imposture. But, you say, henceforth the goods are mine. They are not yours after rapine. They are still your neighbor's, though thou were a thousand times the master of them. For if you should receive a deposit, it would not be your own even for the short season that the depositor was traveling, though it might be laid up with you. If therefore that is not ours, which we received with the consent and thanks of those who deposited it, even for the short period that we retain it, much less is that ours, which we plundered against the will of its owner. He is the master of it, however long you may withhold it. But Virtue is really our own; as for money, even our own is not strictly ours, much less that of others. Today it is ours, tomorrow it belongs to another. What is of virtue is our own possession. This does not suffer loss, like other things, but is entirely possessed by all who have it. This therefore let us acquire, and let us despise riches, that we may be able to attain those real goods, of which God grant that we may be thought worthy to partake, through the grace and lovingkindness, etc.

Source: Homily 6 on Second Timothy