Bible Verses and Early Church Commentary | Historical Christian Faith

¹ This know also, that in the last days perilous times shall come. ² For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, ³ Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, ⁴ Traitors, heady, highminded, lovers of pleasures more than lovers of God; ⁵ Having a form of godliness, but denying the power thereof: from such turn away. ⁶ For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ⁷ Ever learning, and never able to come to the knowledge of the truth. ⁸ Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. ⁹ But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. ¹⁰ But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, ¹¹ Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. ¹² Yea, and all that will live godly in Christ Jesus shall suffer persecution. ¹³ But evil men and seducers shall wax worse and worse, deceiving, and being deceived. ¹⁴ But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; ¹⁵ And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. ¹⁶ All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: ¹⁷ That the man of God may be perfect, throughly furnished unto all good works.

[AD 108] Ignatius of Antioch on 2 Timothy 3:4

These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ! ... who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof."

Source: Epistle of Ignatius to the Magnesians

[AD 108] Ignatius of Antioch on 2 Timothy 3:6

Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive those that are running towards God; but in your unity they shall have no place.

Source: Epistle of Ignatius to the Philadelphians

[AD 202] Irenaeus on 2 Timothy 3:7

For, being driven away from Him who truly is .
Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth.

Source: Against Heresies Book V

[AD 202] Irenaeus on 2 Timothy 3:6

Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron.

Source: Against Heresies Book I

[AD 202] Irenaeus on 2 Timothy 3:6

Some of the disciples of Marcus wandered about among the faithful, deceived many silly women and defiled them. They boasted of being so perfect that no one was able to come up to the greatness of their knowledge. No one, not even Peter or Paul, or any other of the apostles. They imagined that they knew more than all others and alone imbibed the greatness of the knowledge and the unspeakable Power. They thought of themselves as on a height above all Power, and so they felt free to do all things without fear of anyone in regard to anything.

Source: AGAINST HERESIES 1.13.6

[AD 215] Clement of Alexandria on 2 Timothy 3:2

Such are the Greeks, "lovers of their own selves, and boasters."

Source: The Stromata Book 1

[AD 215] Clement of Alexandria on 2 Timothy 3:2

The Lord says, “My teaching is not mine but my father’s, and he sent me.” About the robbers he says, “Anyone who speaks on his own authority is seeking his own glory.” Yet are the Greeks: “Lovers of self, arrogant.” In calling them wise, Scripture is not attacking the real sages but those masquerading as sages.

Source: The Stromata Book 1

[AD 220] Tertullian on 2 Timothy 3:1

The conquering power of evil is on the increase. This is characteristic of the last times. Innocent babies are now not even allowed to be born, so corrupted are the moral standards. Or if born, no one educates them, so desolate are studies. Or if trained, no one enforces the training, so impotent are the laws. In fact, the case for modesty which we are now beginning to treat, has in our time become an obsolete subject. So much is this so that modesty is considered to be not the renunciation of the appetites but merely in their mild constraint. People these days are thought to be chaste if they are not too chaste.

Source: ON MODESTY 1.1

[AD 220] Tertullian on 2 Timothy 3:1

But as the conquering power of things evil is on the increase-which is the characteristic of the last times -things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so dined are the laws.

Source: On Modesty

[AD 220] Tertullian on 2 Timothy 3:1

Grant that from the time of John the Paraclete had grown mute; we ourselves would have arisen as prophets to ourselves, for this cause chiefly: I say not now to bring down by our prayers God's anger, nor to obtain his protection or grace; but to secure by premunition the moral position of the "latest times; " enjoining every species of of tapeino/fronhsij, since the prison must be familiarized to us, and hunger and thirst practised, and capacity of enduring as well the absence of food as anxiety about it acquired: in order that the Christian may enter into prison in like condition as if he had (just) come forth of it,-to suffer there not penalty, but discipline, and not the world's tortures, but his own habitual observances; and to go forth out of custody to (the final) conflict with all the more confidence, having nothing of sinful false care of the flesh about him, so that the tortures may not even have material to work on, since he is cuirassed in a mere dry skin, and cased in horn to meet the claws, the succulence of his blood already sent on (heavenward) before him, the baggage as it were of his soul,-the soul herself withal now hastening (after it), having already, by frequent fasting, gained a most intimate knowledge of death!

Source: On Fasting

[AD 220] Tertullian on 2 Timothy 3:8

So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses, tried God's patience until the Gospel.

Source: On Idolatry

[AD 220] Tertullian on 2 Timothy 3:16

But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired. By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ.

Source: On the Apparel of Women Book I

[AD 235] Hippolytus of Rome on 2 Timothy 3:1

As these things, then, are in the future, and as the ten toes of the image are equivalent to (so many) democracies,

Source: Hippolytus Dogmatical and Historical Fragments

[AD 236] Pope Anterus on 2 Timothy 3:5

Now for both parties-namely, for those who endure a famine of the word of God, and for bishops who endure straits, when they are installed in other cities for the common good -no small degree of mercy is shown. And they who deny this, although they have the form of godliness, do yet deny the power thereof.

[AD 236] Pope Anterus on 2 Timothy 3:8

Not lawful, and what is not lawful is lawful. Even as Jannes and Mambres

[AD 253] Origen of Alexandria on 2 Timothy 3:12

When you flee Egypt, you come to these steep ascents of work and faith. You face a tower, a sea and waves. The way of life is not pursued without the waves of temptation. The apostle says, “All who wish to live piously in Christ will suffer persecution.” Job also, no less, declares, “Our life upon earth is a temptation.”

Source: HOMILIES ON EXODUS 5.3

[AD 258] Cyprian on 2 Timothy 3:13

These spirits, therefore, are lurking under the statues and consecrated images: these inspire the breasts of their prophets with their afflatus, animate the fibres of the entrails, direct the flights of birds, rule the lots, give efficiency to oracles, are always mixing up falsehood with truth, for they are both deceived and they deceive;

Source: Treatise VI On the Vanity of Idols

[AD 258] Cyprian on 2 Timothy 3:1

The Lord’s teaching required both unity and love. They embraced all the prophets and the law in two commandments. But what sort of unity, what sort of love, is preserved or contemplated by the mad fury of discord that rends the church, destroys faith, disturbs peace, scatters charity, profanes religion? This evil began long ago, my brothers in the faith. Now its cruel havoc has increased, now the poisonous plague of heretical perversity and schism is beginning to spring up and put out new shoots. So it must be at the end of the world, as the Holy Spirit forewarns and foretells through the apostle.

Source: Treatise I. On the Unity of the Church 15-16

[AD 328] Alexander of Alexandria on 2 Timothy 3:4

They go about the cities, attempting nothing else but that under the mark of friendship and the name of peace, by their hypocrisy and blandishments, they may give and receive letters, to deceive by means of these a few "silly women, and laden with sins, who have been led captive by them"

[AD 345] Aphrahat the Persian Sage on 2 Timothy 3:16

For if the days of a man should be as many as all the days of the world from Adam to the end of the ages and he should sit and meditate upon the holy Scriptures, he would not comprehend all the force of the depth of the words. And man cannot rise up to the wisdom of God.

Source: DEMONSTRATIONS 22.26

[AD 373] Athanasius of Alexandria on 2 Timothy 3:13

These ignorant men are drunk, not with wine but with their own wickedness. They make a profession of priesthood and glory in their threats. Do not believe them. When we are tried, let us humble ourselves, not being made captive by them.… So we, when we are tried by these things, must not become separated from the love of God.

Source: FESTAL LETTERS 13.7

[AD 373] Athanasius of Alexandria on 2 Timothy 3:12

In another place the apostle says, “And all those who will live godly lives in Christ Jesus will suffer persecution.” Then, to help prevent people from renouncing godliness when they are persecuted, he urges them to cling to the faith. “You, therefore, continue in the things you have learned and been assured of.” Just as brothers become strongly knit together when one helps another, so faith and godliness, coming from the same family, cohere together. A person who gives his attention to one of the two is strengthened by the other.

Source: FESTAL LETTERS 9

[AD 373] Athanasius of Alexandria on 2 Timothy 3:17

Here is why meditation on the law is necessary, my beloved, along with an uninterrupted conversion with virtue: “that the saint may lack nothing but be perfect to every good work.” For by these things comes the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise, and saying, “Exercise yourself unto godliness.”

Source: FESTAL LETTERS 11.7

[AD 379] Basil of Caesarea on 2 Timothy 3:3

The apostle also showed how much incontinency is to be dreaded by including it among the signs of apostasy, when he said, “In the last days shall come dangerous times. Men shall be lovers of themselves.” Then, after enumerating several forms of iniquity, he adds, “slanderers, incontinent.” Also, for selling his birthright for one portion of food, Esau was charged with incontinency as the greatest of evils. The first disobedience befell men as a consequence of incontinency.

Source: THE LONG RULES, Q.16.R

[AD 380] Apostolic Constitutions on 2 Timothy 3:3

Wherefore henceforward it will be free from blame and reproach, and become clear of such wicked, deceitful, abusive, unmerciful, traitorous persons; of such as are "haters of those that are good, lovers of pleasure"

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 380] Apostolic Constitutions on 2 Timothy 3:8

The one was resisted by Jannes and Jambres, the other by Annas and Caiaphas.

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 395] Gregory of Nyssa on 2 Timothy 3:16

The Scripture is “given by inspiration of God,” as the apostle says. The Scripture is of the Holy Spirit, and its intention is the profit of men. For “every Scripture,” he says, “is given by inspiration of God and is profitable. “The profit is varied and multiform, as the apostle says—“for doctrine, for reproof, for correction, for instruction in righteousness.” Such a gift as this, however, is not within any man’s reach to lay hold of. Rather, the divine intention lies hidden under the body of the Scripture, as it were under a veil, some legislative enactment or some historical narrative being cast over the truths that are contemplated by the mind.

Source: AGAINST EUNOMIUS 3.7.1

[AD 400] Pseudo-Clement on 2 Timothy 3:5

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, while he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." [Ephesians 5:6] For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as He said in the Gospel; [Matthew 25:2] and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." [2 Timothy 3:5] For they "think with themselves that they are something, while they are nothing, and are deceived. But let every one constantly try his works," [Galatians 6:3-4] and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works.

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on 2 Timothy 3:13

"But evil men and seducers shall wax worse and worse, deceiving, and being deceived." Let none of these things, he says, disturb thee, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance thou mayest learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If thou thinkest of ease, why didst thou strip, or prepare to fight? "But do I not maintain the fight?" you say. What, when thou dost not conquer thy desires, nor rest the evil bias of nature?

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:10-11

"But thou hast fully known my doctrine." Wherefore be strong; for thou wert not merely present, but didst follow closely. Here he seems to imply that the period had been long, in that he says, "Thou hast followed up my doctrine"; this refers to his discourse. "Manner of life"; this to his conduct. "Purpose"; this to his zeal, and the firmness of his soul. I did not say these things, he says, and not do them; nor was I a philosopher in words only. "Faith, longsuffering." He means, how none of these things troubled me. "Charity," which those men had not; "patience," nor yet this. Towards the heretics, he means, I show much longsuffering; "patience," that under persecution. "Persecutions, afflictions." There are two things that disquiet a teacher, the number of heretics, and men's wanting fortitude to endure sufferings. And yet he has said much about these, that such always have been, and always will be, and no age will be free from them, and that they will not be able to injure us, and that in the world there are vessels of gold and of silver. You see how he proceeds to discourse about his afflictions, "which came upon me at Antioch, at Iconium, at Lystra." Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. "What persecutions I endured." There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant. "What persecutions I endured: but out of them all the Lord delivered me."

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:1

He had said in the former Epistle, that "the Spirit speaketh expressly, that in the latter times some shall depart from the faith" (1 Tim. iv. 1, 1 Tim. iv. 2.); and elsewhere in this Epistle he foretells that something of this kind will afterwards happen; and here again he does the same thing: "This know, that in the last days perilous times shall come." And this he pronounces not only from the future, but from the past; "As Jannes and Jambres withstood Moses." And again from reasoning; "In a great house there are not only vessels of gold and of silver." But why does he do this? In order that Timothy may not be troubled, nor any one of us, when there are evil men. If there were such in the time of Moses, and will be hereafter, it is no wonder that there are such in our times. "In the last days perilous times shall come," he says, that is, exceeding bad times. How shall times be perilous? He says it not blaming the days, nor the times, but the men of those times. For thus it is customary with us to speak of good times or evil times, from the events that happen in them, caused by men.

Source: Homily on 2 Timothy 7

[AD 407] John Chrysostom on 2 Timothy 3:8-9

"Now as Jannes and Jambres withstood Moses, so do these also resist the truth." Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration. "Men of corrupt minds," he says, "reprobate concerning the faith. But they shall proceed no further; for their folly shall be manifested unto all men, as theirs also was." "They shall proceed no further"; how then does he say elsewhere, "They will increase unto more ungodliness"? (2 Tim. ii. 16.) He there means, that beginning to innovate and to deceive, they will not pause in their error, but will always invent new deceits and corrupt doctrines, for error is never stationary. But here he says, that they shall not be able to deceive, nor carry men away with them, for however at first they may seem to impose upon them, they will soon and easily be detected. For that he is speaking to this effect appears from what follows. "For their folly shall be manifest unto all." Whence? Every way-"as theirs also was." For if errors flourish at first, they do not continue to the end, for so it is with things that are not fair by nature, but fair in appearance; they flourish for a time, and then are detected, and come to nought. But not such are our doctrines, and of these thou art a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit?

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:5

"Having a form of godliness, but denying the power thereof." In the Epistle to the Romans, he says somewhat on this wise, "Having the form of knowledge and of the truth in the law" (Rom. ii. 20), where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be "covetous, a traitor, heady," and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds? "From such turn away," he says. But how is this, if men are to be so "in the latter times"? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:12

If the road is narrow and difficult, how can it be that “My yoke is easy and my burden is light”? He says difficult because of the nature of the trials but easy because of the willingness of the travelers. It is possible for even what is unendurable by nature to become light when we accept it with eagerness. Remember that the apostles who had been scourged returned rejoicing that they had been found worthy to be dishonored for the name of the Lord.

Source: ON LAZARUS AND THE RICH MAN 3

[AD 407] John Chrysostom on 2 Timothy 3:12

"For they that wish," says the Apostle, "to live godly in Christ Jesus, shall suffer persecution." They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this.

Source: Homily on Acts 24

[AD 407] John Chrysostom on 2 Timothy 3:12

"Yea, and all those that will live godly in Christ Jesus shall suffer persecution." But why, he says, should I speak only of myself? Each one that will live godly will be persecuted. Here he calls afflictions and sorrows, "persecutions," for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that "in the world ye shall have tribulation"? (John xvi. 33.) If Job in his time said, "The life of man upon earth is a state of trial" (Job vii. 1, Gr.); how much more was it so in those days?

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:2-5

Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests. For when a man overlooks the concerns of his neighbor, and is careless of them, how should he regard his own? For as he that looks to his neighbor's affairs will in them order his own to advantage, so he that looks down upon his neighbor's concerns will neglect his own. For if we are members one of another, the welfare of our neighbor is not his concern only, but that of the whole body, and the injury of our neighbor is not confined to him, but distracts with pains all else as well. If we are a building, whatever part is weakened, it affects the whole, whilst that which is solid gives strength and support to the rest. So also in the Church, if thou hast slighted thy neighbor, thou hast injured thyself. How? In that one of thy own members hath suffered no small hurt. And if he, who does not impart of his possessions, goes into Hell, much more will he be condemned, who sees a neighbor suffering severer evils, and does not stretch out his hand, since in this case the loss is more grievous. "For men shall be lovers of their own selves." He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. "Covetous." From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself.

Source: Homily on 2 Timothy 7

[AD 407] John Chrysostom on 2 Timothy 3:14-15

"But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through the faith which in Christ Jesus." What is this? As the prophet David exhorted, saying, "Be not thou envious against the workers of iniquity" (Ps. xxxvii. 1), so Paul exhorts, "Continue thou in the things which thou hast learned," and not simply learned, but "hast been assured of," that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, "In Isaac shall thy seed be called" (Gen. xxi. 12); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning. "Knowing that from a child thou hast known the sacred writings." The holy Scriptures he calls "sacred writings." In these thou wast nurtured, so that through them thy faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it. And speaking of the holy Scriptures, he has added, "Which are able to make thee wise," that is, they will not suffer thee to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. "Which are able," he says, "to make thee wise unto salvation." For the Scriptures suggest to us what is to be done, and what is not to be done.

Source: Homily on 2 Timothy 8

[AD 407] John Chrysostom on 2 Timothy 3:16-17

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works." All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, "From a child thou hast known the holy Scriptures." All such, then, "is given by inspiration of God"; therefore, he means, do not doubt; and it is "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." "For doctrine." For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us. "That the man of God may be perfect." For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us! "Thoroughly furnished unto all good works"; not merely taking part in them, he means, but "thoroughly furnished."

Source: Homily on 2 Timothy 9

[AD 420] Jerome on 2 Timothy 3:14

Read the divine Scriptures constantly. Never, indeed, let the sacred volume be out of your hand. Learn what you have to teach.… Do not let your deeds belie your words, lest when you speak in church someone may mentally reply, “Why do you not practice what you preach?” He is a fine and dainty master who, with his stomach full, reads us a homily on fasting. Let the robber accuse others of covetousness if he will. The mind and mouth of a priest of Christ should be at one.

Source: LETTERS 52.7

[AD 420] Jerome on 2 Timothy 3:7

It is a good thing … to defer to one’s betters, to obey those set over one, to learn not only from the Scriptures but from the example of others how one ought to order one’s life, and not to follow that worst of teachers, one’s own self-confidence. Of women who are thus presumptuous the apostle says that they “are carried about with every wind of doctrine,” “ever learning and never able to come to the knowledge of the truth.”

Source: Letters 130.17

[AD 420] Jerome on 2 Timothy 3:6

Avoid men, also, when you see them loaded with chains and wearing their hair long like women, contrary to the apostle’s precept, not to speak of beards like those of goats, black cloaks and bare feet braving the cold. All these things are tokens of the devil. Such a one was Antimus, who Rome groaned over some time ago. And Sophronius is a still more recent instance. Such persons, when they have once gained admission to the houses of the highborn, and have deceived “silly women laden with sins, ever learning and never able to come to the knowledge of the truth,” feign a sad face and pretend to make long fasts while at night they would feast in secret.

Source: LETTERS 22.28

[AD 428] Theodore of Mopsuestia on 2 Timothy 3:9

The growth that the heretics enjoy will only be in numbers, not in depth or substance.

Source: COMMENTARY ON 2 TIMOTHY

[AD 428] Theodore of Mopsuestia on 2 Timothy 3:15

Paul here lays out four reasons why Timothy ought to be steadfast, if he will recall them: first, because of the teacher from whom he learned; second, the time when he learned it; third, the source from which the teaching came; and finally, the sublime purpose for which he learned it.

Source: COMMENTARY ON 2 TIMOTHY

[AD 428] Theodore of Mopsuestia on 2 Timothy 3:8

A great deal of foolishness has been written about how Paul could have known the names of these two men who resisted Moses. Particularly absurd is the notion that he had access to some information or writing now lost to us.

Source: COMMENTARY ON 2 TIMOTHY

[AD 428] Theodore of Mopsuestia on 2 Timothy 3:16

The usefulness of Scripture lies in its detailing of what one ought to do, either to convict sinners or to clarify what correction is necessary for penitents or to teach what can bring persons to righteousness.

Source: COMMENTARY ON 2 TIMOTHY

[AD 430] Augustine of Hippo on 2 Timothy 3:13

Make progress, make progress in well-doing, for, according to the apostle, there are certain people who go from bad to worse. If you are progressing, you are advancing. Progress in well-doing, progress in good faith, progress in good deeds. Keep singing. Keep advancing. Do not wander. Do not return. Do not remain stationary.

Source: SERMONS 256

[AD 430] Augustine of Hippo on 2 Timothy 3:2

There isn’t anyone, after all, who doesn’t love himself. But we have to look for the right sort of love and avoid the wrong sort. You see, anyone who loves himself by leaving God out of his life and leaves God out of his life by loving himself, doesn’t even remain in himself but goes away from himself.… Listen to the apostle giving his support to this understanding of the matter. “In the last days,” he says, “dangerous times will loom up.” What are the dangerous times? “There will be people loving themselves.” That’s the core of the evil. So let’s see if they remain in themselves by loving themselves; let’s see, let’s hear what comes next: “There will be people, he says, loving themselves, lovers of money.” Where are you now, you that were busy loving yourself? Obviously, you’re outside. Are you, I’m asking you, are you money? Obviously, after loving yourself by neglecting God, by loving money you have even abandoned yourself.

Source: SERMONS 330.3

[AD 430] Augustine of Hippo on 2 Timothy 3:2

Since I have already given an example of love [amor] used in a good sense, someone may want an example of the same word used in a bad sense. If so, let him read the text, “Men will be lovers [amantes] of self, covetous [amatores pecuniae].”

Source: City of God 14.7.2

[AD 430] Augustine of Hippo on 2 Timothy 3:1

We do not think that in this passage he used his verbs in the present tense for the future, because, in fact, he was warning his correspondent to avoid these persons. Yet he had a purpose in saying: “In the last times shall come on dangerous days.” He demonstrates that the times will be dangerous by prophesying that evil men will become more numerous as the end draws near. They are already numerous at present. But what does that signify if they will be even more numerous after us and most numerous of all when the end itself is imminent, although it is not known how far off it is? Indeed, those last days were spoken of even in the first days of the apostles when the Lord’s ascension into heaven was a recent happening.… So there were last days even then! How much more now is this so, even if there remained as many days to the end as have already passed from the ascension of the Lord to this day, or even if there remain more or less days to come!

Source: LETTERS 199.8.23-24

[AD 430] Augustine of Hippo on 2 Timothy 3:5

You heard just now, when that reading was read, that Simon Magus was baptized and yet did not lay aside his evil mind. He had the form of the sacrament, but the power of the sacrament he did not have. Listen to what the apostle says about the godless, “having,” he says, “the form of godliness, while refusing its power.” What is the form of godliness? The visible sacrament. What is the power of godliness? Invisible charity.

Source: SERMONS 229U

[AD 430] Augustine of Hippo on 2 Timothy 3:5

Shut out the evil love of the world so that you may be filled with the love of God. You are a vessel, but you are still full. Pour out what you have that you may receive what you have not.… It is good for us not to love the world in order that the sacraments may not remain in us for our damnation rather than as the mainstays of our salvation. The mainstay of salvation is to have the root of love, to have the power of godliness, not the external form alone.

Source: TRACTATES ON THE EPISTLE OF JOHN 2.2.9

[AD 430] Augustine of Hippo on 2 Timothy 3:9

For those whom the Manichaeans lead astray are Christians who have already been born of the gospel, whose profession has been misled by the heretics. They make riches with inconsiderate haste but without good judgment. They do not consider that the followers whom they gather as their riches are taken from the genuine original Christian society and deprived of its benefits.… This recalls what the prophet said of the partridge, which gathers what it has not brought forth, “In the midst of his days they shall leave him, and in the end he shall be a fool.” In other words, he who at first misled people by a promising display of superior wisdom shall be a fool, that is, shall be seen to be a fool. He will be seen when his folly is manifest to all, and those to whom he was at first a wise man he will then be a fool.

Source: REPLY TO FAUSTUS THE MANICHAEAN 13.12

[AD 430] Augustine of Hippo on 2 Timothy 3:14

It may happen that even with the assistance of holy men, or even if the holy angels themselves take part, no one rightly learns those things which pertain to life with God unless he is made by God docile to God.… Medicines for the body which are administered to men by men do not help unless health is conferred by God, who can cure them without medicines. Yet they are nevertheless applied even though they are useless without his aid. And if they are applied courteously, they are considered to be among works of mercy or kindness. In the same way, the benefits of teaching profit the mind when they are applied by men where assistance is granted by God, who could have given the gospel to man even though it came not from men nor through a man.

Source: ON CHRISTIAN DOCTRINE 4.16.33

[AD 430] Augustine of Hippo on 2 Timothy 3:12

Persecution, therefore, will never be lacking. For, when our enemies from without leave off raging and there ensues a span of tranquillity—even of genuine tranquillity and great consolation at least to the weak—we are not without enemies within, the many whose scandalous lives wound the hearts of the devout.… So it is that those who want to live piously in Christ must suffer the spiritual persecution of these and other aberrations in thought and morals, even when they are free from physical violence and vexation.

Source: City of God 18.51.2

[AD 430] Augustine of Hippo on 2 Timothy 3:12

What sort of people, though, are those who, being afraid to offend the ones they are talking to, not only don’t prepare them for the trials that are looming ahead but even promise them a well-being in this world which God himself hasn’t promised to the world? He foretells distress upon distress coming upon the world right up to the end, and do you wish the Christian to be exempt from these distresses? Precisely because he’s Christian, he is going to suffer more in this world.

Source: SERMONS 46.11

[AD 430] Augustine of Hippo on 2 Timothy 3:7

Let us direct the mind’s gaze and, with the Lord’s help, let us search out God. The word of the divine canticle is, “Seek God and your soul will live.” Let us seek him who is to be found, and in doing so let us seek him who has been found. He has been hidden so that he may be sought for and found. He is immeasurable so that, even though he has been found, he may still be sought for.… Therefore it was not thus said, “Seek his face always,” as about certain men: “always learning and never attaining to a knowledge of the truth,” but rather as that one says, “When a man ends, then he is beginning.”

Source: TRACTATES ON JOHN 63.1

[AD 430] Augustine of Hippo on 2 Timothy 3:8

Do they not resist this truth, men corrupted in mind, reprobates concerning the faith, who respond and speak iniquity, saying, “We have it from God that we are men but from our own selves that we are just”? What are you [Pelagians] saying? You deceive your own selves, not protecting but jettisoning free will, from the height of haughtiness through empty expanses of presumption into the depths of a drowning deep in the sea. Without doubt it is your pronouncement that man of himself does justice. This is the height of your presumption.

Source: TRACTATES ON JOHN 81.2

[AD 430] Augustine of Hippo on 2 Timothy 3:16

The Scriptures are holy, they are truthful, they are blameless.… So we have no grounds at all for blaming Scripture if we happen to deviate in any way, because we haven’t understood it. When we do understand it, we are right. But when we are wrong because we haven’t understood it, we leave it in the right. When we have gone wrong, we don’t make out Scripture to be wrong, but it continues to stand up straight and right, so that we may return to it for correction.

Source: SERMONS 23.3

[AD 435] John Cassian on 2 Timothy 3:12

Abba Germanus said: “Since you have given us the remedies for every illusion, and since the diabolical snares that used to trouble us have been disclosed to us by your teaching and by the Lord’s gift, we beseech you likewise to explain to us completely this phrase from the Gospel, “My yoke is easy and my burden is light.” For it seems quite contrary to the words of the prophet, which say, “On account of the words of your lips I have kept to hard ways.” Indeed, even the apostle says, “All who wish to live devoutly in Christ suffer persecution.” Whatever is hard and has reference to persecution, however, can be neither light nor easy.” Abba Abraham said, “We shall demonstrate by the easy proof of experience itself that the words of our Lord and Savior are most true, if we set out on the path of perfection in lawful manner and in accordance with the will of Christ.… For what can be heavy or hard to the person who has taken up Christ’s yoke with his whole mind, is established in true humility, reflects constantly upon the Lord’s suffering and rejoices in all the hardships that come upon him?”

Source: CONFERENCES 23-24

[AD 458] Theodoret of Cyrus on 2 Timothy 3:9

The only progress which heretics will make is in impiety, for they cannot simulate genuine piety for very long.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 458] Theodoret of Cyrus on 2 Timothy 3:12

Many are the devices secretly plotted against me and through me patched up against the faith of apostles. I am however comforted by the sufferings of the saints, prophets, apostles, martyrs and men famous in the churches in the word of grace and besides these by the promises of our God and Savior. For in the present life he has promised us nothing pleasant or delightful, but rather trouble, toil, and peril and attacks of enemies.

Source: LETTERS 109

[AD 458] Theodoret of Cyrus on 2 Timothy 3:11

Paul’s point in recalling these events is to show the divine help, thus adding spirit to the disciple.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 458] Theodoret of Cyrus on 2 Timothy 3:8

Paul takes the story of Jannes and Jambres not from holy Scripture but from an unwritten Jewish tradition.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 461] Leo the Great on 2 Timothy 3:12

I am amazed that your charity is so overcome with tribulation from scandals, no matter from what occasion they arise, that you say you desire to be freed from the labors of your bishopric and prefer to live in silence and leisure rather than continue handling those problems which were entrusted to you. But, as the Lord said, “Blessed is he that perseveres to the end.” From what will this blessed perseverance come if not from the virtue of patience? For, according to the teaching of the apostle, “All who want to live piously in Christ will suffer persecution.” Persecution is to be reckoned not only as that which is done against Christian piety by the sword or fire or by any torments whatever, for the ravages of persecution are also inflicted by differences of character, the perversity of the disobedient and the barbs of slanderous tongues.

Source: LETTERS 167.1

[AD 500] Desert Fathers on 2 Timothy 3:16-17

The hermits used to say, ‘God demands this of Christians: to obey the inspired Scriptures, which contain the pattern of what they must say and do, and agree with the teaching of the orthodox bishops and teachers.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 533] Fulgentius of Ruspe on 2 Timothy 3:8

The sins of the wicked come about in three ways. Either they are bound up with sacrileges or vices or crimes. For they commit sacrilege when they do not believe rightly concerning God and depart from the true faith either because of fear of temporal misfortunes or desire for temporal advantages or by blindness or perversity of heart alone. They sin by vice when unrestrained or obscene in themselves; they live in a shameful fashion. Then they sin by crimes when they cruelly harm others, either by damages or some kind of oppression. The blessed apostle calls both of them reprobate whether sinning capitally in faith or in works, saying about those who contradict the true faith, “Just as Jannes and Jambres opposed Moses, so they also oppose the truth, people of depraved mind, unqualified in the faith.”

Source: LETTER TO SCARILA 10.37

[AD 542] Caesarius of Arles on 2 Timothy 3:1

We see his prediction verified to such an extent, dearly beloved, that there is no more fidelity in the fear of God, in laws of justice, in charity or in good works. Blessed Paul foretold this.… Therefore, let us consider, dearly beloved, whether almost the whole world is not filled with these vices. Why? We reply: Because no one has any fear of the future or trembles within himself over the day of the Lord and God’s wrath, the punishment prepared for unbelievers and the eternal torments to come for the unfaithful.

Source: SERMONS 71.3

[AD 542] Caesarius of Arles on 2 Timothy 3:12

“All who want to live piously in Christ suffer persecution,” says the apostle. They are under attack from the enemy. For this reason, with Christ’s help, everyone who travels the journey of this life should be armed unceasingly and always stand in camp. So if you want to be constantly vigilant so that you may know you serve in the Lord’s camp, observe what the same apostle says, “No one serving as God’s soldier entangles himself in worldly affairs, that he may please him whose approval he has secured.”

Source: SERMONS 103.1

[AD 542] Caesarius of Arles on 2 Timothy 3:12

Do not seek on the journey what is being kept for you in your fatherland. Because it is necessary for you to fight against the devil every day under the leadership of Christ, do not seek in the midst of battle the reward which is being saved for you in the kingdom. During the fight you ought not to look for what is being kept for you when victory has been attained. Rather pay attention to what the apostle says, “Anyone who wants to live a godly life in Christ can expect to be persecuted,” and again, “We must undergo many trials if we are to enter the reign of God.”

Source: SERMONS 215.3

[AD 700] Isaac of Nineveh on 2 Timothy 3:12

And the blessed Mark the Monk has said, “Every virtue on being achieved is called a cross, when it fulfills the Spirit’s commandment.” That is why all those who wish in the fear of the Lord to live in Jesus Christ will suffer persecution.

Source: HOMILIES 72

[AD 735] Bede on 2 Timothy 3:12

Paul permeated the corpus of his writings, which is made up of fourteen letters, with the aroma of Christ alone, if I may speak of Christ in this way. Whatever you read there either reveals the hidden mysteries of the faith, or shows the results of good works, or promises the joys of the heavenly kingdom, or lays bare the tribulations he sustained in preaching these things, or relates the divine consolation he received in the midst of his tribulations or suggests by a general exhortation that all “those who wish to live a good life in Christ” will not lack persecutions.… He knew most clearly and foretold with an unrestrained voice that his being killed for the Lord’s sake was nothing else but a most acceptable and pure sacrificial offering made to the Lord. Therefore Paul too glorified God, as did the rest of the apostles, for they too loved Christ with a pure heart and took care of Christ’s sheep with a sincere intent.

Source: Homilies on the Gospels 2.22

[AD 749] John Damascene on 2 Timothy 3:12

As he remembered these things when he was younger, yet he was still well aware of it.

[AD 749] John Damascene on 2 Timothy 3:11

He refers to the things which he suffered at Thecla.

[AD 749] John Damascene on 2 Timothy 3:16

To search the sacred Scripture is very good and most profitable for the soul. For, “like a tree which is planted near the running waters,” so does the soul watered by sacred Scripture also grow hearty and bear fruit in due season. This is the orthodox faith. It is adorned with its evergreen leaves, with actions pleasing to God.

Source: The Orthodox Faith 4.17

[AD 990] Oecumenius on 2 Timothy 3:10-11

But you followed my teaching, my conduct, my purpose, my faith, my patience, my love, my endurance, my persecutions, my sufferings, such as happened to me at Antioch, at Iconium, and at Lystra, what persecutions I endured; and out of them all the Lord rescued me.

Indeed, those are such, Paul said, but you know that mine are not of this kind. For you did not simply accompany me, but you followed closely, that is, you accompanied me for a long time, and you paid attention to all my teachings. Therefore, you must be steadfast in the state of moral teachings, unshakable, "followed my teaching." On the matters concerning doctrines.

my conduct. Concerning life. How I was led, Paul says, in the state.

my purpose. As to eagerness, and to the presence of the soul.

my faith. Preserved in dangers, which would not allow despair, but to believe in God that He would deliver.

my patience. Paul says, nothing of the trials was more grievous to me.

my endurance. Endurance towards persecutions.

such as happened to me. Not only was I persecuted, Paul says, but I also suffered. Then, furthermore, he goes through the trials in detail, making the disciple bolder by this. For continuous memory of the trials, he knows, encourages the soul. But he only mentions these things either because they are more recent or because they were known to Timothy, and this is more likely.

at Antioch. The trials are not listed by type. For the discourse does not see it as motivation, but as guidance for the disciple. And here Paul speaks two things suitable for encouragement. That I, he says, showed zeal, and God gave assistance. He indeed says Antioch in Pisidia.

— [OECUMENIUS] "at Lystra." I suppose that Paul said Lystra in the last place out of some misery, from which Timothy originated: as if he were to say: Surely, I suffered in frequent and populous cities what I endured; but why did I also suffer in Lystra? From there were found men who would afflict me in Lystra? [end of the excerpt by Oecumenius A f. 181v,; B f. 219r; G f. 308r] —

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:8-9

Just as Jannes and Jambres resisted Moses, so do these also resist the truth, men corrupted in mind, reprobate concerning the faith, but they will progress no further. For their folly will be evident to all, as was that of those men.

Jannes and Jambres. These were the magicians of Pharaoh. But how does one know their names when Scripture does not say? We say that it was from unwritten tradition; it was likely from the Holy Spirit that Paul knew.

so do these also resist the truth. To the true faith.

men corrupted in mind, reprobate concerning the faith, but they will progress no further. When someone's mind is corrupted by passions, then they become unreliable regarding faith. How could they advance in wickedness without saying "they will advance"? Here it says, "they will progress no further." There it says that once they begin to wander, they will not stand anywhere, but will always devise something worse; here, however, it says that they will neither deceive nor seize many of the prudent.

— [OECUMENIUS] For Paul said beforehand, "Wandering and being led astray." (2 Tim. 3:13) Therefore, the power lies with those who are not easily deceived. [end of the excerpt by Oecumenius A f. 181r; B f. 219r; G f. 308r] —

For their folly will be evident to all. Where does this come from? "From ancient times," Paul says, "be assured. For wickedness is easily exposed."

In another way. If you are unbelieving, learn from what happened to those magicians (Jannes and Jambres). For even they were exposed as performing illusions and deceiving, when Moses truly performed wonders, so that all things of deceit flourish only for a time.

Encouragement to imitate them in opposition to the wicked, in the patience of God.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:5

Having a form of godliness but denying its power. And from these turn away.

having a form of godliness. From those who speak, they seem to be cultivators of godliness: but from those who act, they are found and convicted to be contrary to their words.

And from these turn away. As for those, about whom Paul passed over without going into detail. But writing to Timothy, he advises those with Timothy to avoid such people. For he would not have come to the last days, but rather immediately after the death of Paul, in which Timothy was still to be involved.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:6-7

For from these are those who enter into households and lead captive young women burdened with sins, who are driven by various lusts: always learning, and never able to come to the knowledge of the truth.

Behold, all their secret and shameless plotting was revealed by the saying, those who enter into households and lead captive young women burdened with sins. Do you see that they have been deceived by the Serpent's deceit, which he used against Adam? For it was likely that he also deceived these men through the women. But by calling them mere women, he only revealed what is easily deceived. Therefore, the one being deceived, even if he is a man, differs in no way from a woman in this respect. But the multitude, accumulated with sins, also shows the confusion of sins. For it is not simply, Paul says, that women deceive (for there are also women of a courageous nature, just as there are men of a weak nature), but the sins accumulated, for from these come also the acts of deceit.

who are driven by various lusts. Paul did not blame nature, but such a woman. Here he encountered many lusts. Both bodily and mental. And see also the phrase "driven," as if towards irrational beings.

always learning. Not excusing them for these things, but rather strongly blaming them. For since they have heaped up sins for themselves, their mind has naturally become hardened because of them.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:14-15

But you remain in the things you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.

But you remain in the things you have learned. Likewise said David, Do not envy the wicked, nor desire to be with those who do evil. (Ps. 24:1)

you have learned, Paul says, that is, you learned with certainty.

knowing from whom you have learned them. Paul states two reasons why he must remain committed. And because you have not learned from just any common person, but from Paul; and because a deep root has been placed in you by the Scriptures, having been written a long time ago. However, he calls the Sacred Letters Scripture because they are inspired by God.

which are able to make you wise for salvation. He will not allow you to suffer anything foolish, like most do. For the one who knows the Scriptures, as one ought to know them, would never be put to shame.

for salvation through faith in Christ Jesus. But it makes you wise, not according to the external wisdom that is in words and deceit, but to salvation through the faith in Christ. For the holy Scriptures, and the wisdom from them, lead to the faith of Christ.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:16-17

All Scripture is God-breathed and profitable for teaching, for criticism, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

All Scripture is God-breathed [θεόπνευστος] and profitable. Having spoken many ways of comfort, Paul now speaks of the greatest, that which comes from the reading of the Scriptures. For he is about to say something sad, namely about his own death. But if Timothy must read, how much more must we?

for teaching. Since good things teach both lessons and actions.

for criticism. Concerning the refutation of falsehoods.

for correction. To correct the brothers.

for training in righteousness. For the training and leading into righteousness. For from these things, Paul says, something perfect [ἄρτιον] comes to be. A perfect person is one who is always equal, neither leaning downwards with a saddened spirit nor rising and swelling in prosperity, but always remains the same in unequal circumstances.

equipped for every good work. Not merely participating but being equipped and complete.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:1-4

But know this, that in the last days difficult times will come. For men will be lovers of themselves, lovers of money, boastful, proud, blasphemers, disobedient to parents, ungrateful, unholy, without natural affection, uncommitted, devilish, without self-control, brutal, despisers of good, traitors, reckless, snobbish, lovers of pleasure rather than lovers of God.

Even in the days of Moses, there were Jannes and Jambres (Ex. 7; 2 Tim. 3:8), as he says: for this is what the words about the golden and pottery vessels signify. Therefore, these types always exist, but especially in the last times.

difficult times. It is not the times or the days that are to blame, but the wicked people living in them. For we call times good or bad based on what happens in them.

lovers of themselves. This is the root of wickedness, to consider only oneself. And those who are such, neglecting their brothers, first destroy their own.

arrogant. From lovers of themselves are lovers of money. From these offspring are the boastful and the proud, then from these, blasphemers. For evil types cling to each other just as those who are good do. For all good proceeds from love.

disobedient to parents. For arrogance is known to be carried even against nature.

ungrateful. The greedy are also ungrateful. For they give thanks only when they have fulfilled their desire, but it never happens that they themselves are satisfied. But he who is such is also impious. For he who does not have gratitude towards God the Benefactor [εὐεργέτῃ2], how will he show gratitude to others?

without natural affection. Like those who are hostile towards their own.

uncommitted. It shows that they have made no agreement with anyone.

devilish. Like slanderers. For he who is conscious of no good in himself curses and slanders everyone, finding some comfort for himself in this.

without self-control. Namely those who do not control their tongue, stomach, and those things which are under the stomach.

brutal. Some are harsh and cruel.

despisers of good. That is, enemies of all things good.

traitors. One who betrays friendship and companionship.

reckless. That is, rash and having nothing stable.

snobbish. That is, full of arrogance.

lovers of pleasure rather than lovers of God. Exchanging the love of the divine for something shameful. Indeed, the very form of holiness exposes both hypocrites themselves and deceivers.

Source: COMMENTARY ON 2 TIMOTHY

[AD 990] Oecumenius on 2 Timothy 3:12-13

And all who desire to live godly in Christ Jesus will be persecuted. But evil men and impostors will grow worse and worse, deceiving and being deceived.

And what am I saying about myself? For all who desire to live piously will be persecuted, Paul says, persecution not only from the idolaters but also tribulations and temptations. For the way of life is narrow and afflicted. (Matt. 7:14)

in Christ Jesus. For this alone is a godly life, the one in Christ Jesus.

will be persecuted. Such is the nature of things. Since the present life is not for the godly, but for the wicked. For no one lives in peace who wages war and shoots arrows.

will grow worse and worse. For to grow is split in the middle, both for the better or for the worse. Therefore, these will grow towards the worse. For by interpreting what worse is, Paul said that they themselves will be led into error and will get it wrong.

Source: COMMENTARY ON 2 TIMOTHY

[AD 1963] CS Lewis on 2 Timothy 3:12

Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock