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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.
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[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 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 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 407] John Chrysostom on 2 Timothy 3:1-7
He had said in the former Epistle, that "the Spirit speaks expressly, that in the latter times some shall depart from the faith" [1 Timothy 4:1-2]; 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. 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, while that which is solid gives strength and support to the rest. So also in the Church, if you have slighted your neighbor, you have injured yourself. How? In that one of your own members has 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. Moral . Let us not then despise one another, for that is an evil training which teaches us to despise God. And indeed to despise one another is in effect to despise God, Who commanded us to show all regard to one another. And this may be otherwise manifested by an example. Cain despised his brother, and so, immediately after, he despised God. How despised Him? Mark his insolent answer to God; "Am I my brother's keeper?" [Genesis 4:9] Again, Esau despised his brother, and he too despised God. Wherefore God said, "Jacob have I loved, but Esau have I hated." [Romans 9:13; Malachi 1:2-3] Hence Paul says, "Lest there be any fornicator or profane person as Esau." [Hebrews 12:16] The brethren of Joseph despised him, and they also despised God. The Israelites despised Moses, and they also despised God. So too the sons of Eli despised the people, and they too despised God. Would you see it also from the contrary? Abraham, who was tender of his brother's son, was obedient to God, as is manifest in his conduct with respect to his son Isaac, and in all his other virtues. Again, Abel was meek to his brother, and he also was pious towards God. Let us not therefore despise one another, lest we learn also to despise God. Let us honor one another, that we may learn also to honor God. He that is insolent with respect to men, will also be insolent with respect to God. But when covetousness and selfishness and insolence meet together, what is wanting to complete destruction? Everything is corrupted, and a foul flood of sins bursts in. "Unthankful," he says. For how can the covetous man be thankful? To whom will he feel gratitude? To no one. He considers all men his enemies, and desires the goods of all. Though you spend your whole substance upon him, he will feel no gratitude. He is angry that you have not more, that you might bestow it upon him. And if you made him master of the whole world, he would still be unthankful, and think that he had received nothing. This desire is insatiable. It is the craving of disease; and such is the nature of the cravings of disease.

He who has a fever can never be satisfied, but with constant desire of drinking, is never filled, but suffers a continual thirst; so he who is mad after wealth never knows the fulfillment of his desire; whatever is bestowed upon him, he is still unsatisfied, and will therefore never be thankful. For he will feel no gratitude to him, who does not give him as much as he wishes, and this no one can ever do. And as there is no limit to his wishes, he will feel no gratitude. Thus no one is so unthankful as the covetous, so insensible as the lover of money. He is the enemy of all the world. He is indignant that there are men. He would have all one vast desert, that he might have the property of all. And many wild imaginations does he form. "O that there were an earthquake," he says, "in the city, that all the rest being swallowed up, I might be left alone, to have, if possible, the possessions of all! O that a pestilence would come and destroy everything but gold! O that there might be a submersion, or an eruption of the sea!" Such are his imaginations. He prays for nothing good, but for earthquakes, and thunderbolts, for wars, and plagues, and the like. Well, tell me now, thou wretched man, more servile than any slave, if all things were gold, would you not be destroyed by your gold, and perish with hunger? If the world were swallowed up by an earthquake, you also would perish by your fatal desire. For if there were no other men than yourself, the necessaries of life would fail you. For suppose that the other inhabitants of the earth were destroyed at once, and that their gold and silver came of its own accord to you. (For such men fancy to themselves absurdities, and impossibilities.) But if their gold and silver, their vests of silk and cloth of gold, came into your hands, what would it profit you? Death would only the more certainly overtake you, when there were none to prepare bread or till the earth for you; wild beasts would prowl around, and the devil agitate your soul with fear. Many devils indeed now possess it, but then they would lead you to desperation, and plunge you at once into destruction. But you say, "I would wish there should be tilling of the land and men to prepare food." Then they would consume somewhat. "But I would not have them consume anything." So insatiable is this desire! For what can be more ridiculous than this? Do you see the impossibility of the thing? He wishes to have many to minister to him, yet he grudges them their share of food, because it diminishes his substance! What then? Would you then have men of stone? This is all a mockery; and waves, and tempest, and huge billows, and violent agitation, and storm, overwhelm the soul. It is ever hungry, ever thirsty. Shall we not pity and mourn for him? Of bodily diseases this is thought a most painful one, and it is called by physicians bulimy, when a man being filled, is yet always hungry. And is not the same disorder in the soul more lamentable? For avarice is the morbid hunger of the soul, which is always filling, never satisfied, but still craving. If it were necessary to drink hellebore, or submit to anything a thousand times worse, would it not be worth our while to undertake it readily, that we might be delivered from this passion? There is no abundance of riches that can fill the belly of greediness. And shall we not be ashamed, that men can be thus transported with the love of money, while we show not any proportion of such earnestness in love to God, and honor Him not as bullion is honored? For money men will undergo watchings, and journeyings and continual perils, and hatred, and hostility, and, in short, everything. But we do not venture to utter a mere word for God, nor incur an enmity, but if we are required to assist any of those who are persecuted, we abandon the injured person, withdrawing ourselves from the hatred of the powerful, and the danger it involves. And though God has given us power that we might succor him, yet we allow him to perish, from our unwillingness to incur men's hatred and displeasure. And this many profess to justify, saying, "Be loved for nothing, but be not hated for nothing." But is this to be hated for nothing? Or what is better than such hatred? For to be hated on account of God is better than to be loved on His account: for when we are loved for God's sake, we are debtors for the honor, but when we are hated for His sake, He is our debtor to reward us. The lovers of wealth know no limit to their love, be it never so great; but we, if we have done ever so little, think that we have fulfilled everything. We love not God as much, no, not by many times over so much, as they love gold. Their inordinate rage for gold is a heavy accusation against them. It is our condemnation that we are not so beside ourselves for God; that we do not bestow upon the Lord of all as much love as they bestow upon mere earth, for gold from the mine is no better.

Let us then behold their madness, and be ashamed of ourselves. For what though we are not inflamed with the love of gold, while we are not earnest in our prayers to God? For in their case men despise wife, children, substance, and their own safety, and that when they are not certain that they shall increase their substance. For often, in the very midst of their hopes, they lose at once their life and their labor. But we, though we know that, if we love Him as we ought to love Him, we shall obtain our desire, yet love Him not, but are altogether cold in our love both to our neighbor and to God; cold in our love to God, because cold in our love to our neighbor. For it is not, indeed it is not possible that a man, who is a stranger to the feeling of love, should have any generosity or manly spirit, since the foundation of all that is good is no other than love. "On this," it is said, "hang all the law and the prophets." [Matthew 22:40] For as fire set to a forest is wont to clear away everything, so the fire of love, wherever it is received, consumes and makes way through everything that is hurtful to the divine harvest, and renders the soil pure and fit for the reception of the seed. Where there is love, all evils are removed. There is no love of money, the root of evil, there is no self-love : there is no boasting; for why should one boast over his friend? Nothing makes a man so humble as love. We perform the offices of servants to our friends, and are not ashamed; we are even thankful for the opportunity of serving them. We spare not our property, and often not our persons; for dangers too are encountered at times for him that is loved. No envy, no calumny is there, where there is genuine love. We not only do not slander our friends, but we stop the mouth of slanderers. All is gentleness and mildness. Not a trace of strife and contention appears. Everything breathes peace. For "Love," it is said, "is this fulfilling of the law." [Romans 13:10] There is nothing offensive with it. How so? Because where love exists, all the sins of covetousness, rapine, envy, slander, arrogance, perjury, and falsehood are done away. For men perjure themselves, in order to rob, but no one would rob him whom he loved, but would rather give him his own possessions. For we are more obliged than if we received from him. You know this, all you that have friends, friends, I mean, in reality, not in name only, but whoever loves as men ought to love, whoever is really linked to another. And let those who are ignorant of it learn from those who know.

I will now cite you from the Scriptures a wonderful instance of friendship. Jonathan, the son of Saul, loved David, and his soul was so knit to him, that David in mourning over him says, "Your love to me was wonderful, passing the love of women. You were wounded unto death." [2 Samuel 1:25-26] What then? Did he envy David? Not at all, though he had great reason. How? Because, by the events he perceived that the kingdom would pass from himself to him, yet he felt nothing of the kind. He did not say, "This is he that is depriving me of my paternal kingdom," but he favored his obtaining the sovereignty; and he spared not his father for the sake of his friend. Yet let not any one think him a parricide, for he did not injure his father, but restrained his unjust attempts. He rather spared than injured him. He did not permit him to proceed to an unjust murder. He was many times willing even to die for his friend, and far from accusing him, he restrained even his father's accusation. Instead of envying, he joined in obtaining the kingdom for him. Why do I speak of wealth? He even sacrificed his own life for him. For the sake of his friend, he did not even stand in awe of his father, since his father entertained unjust designs, but his conscience was free from all such. Thus justice was conjoined with friendship.

Such then was Jonathan. Let us now consider David. He had no opportunity of returning the recompense, for his benefactor was taken away before the reign of David, and slain before he whom he had served came to his kingdom. What then? As far as it was allowed him and left in his power, let us see how that righteous man manifested his friendship. "Very pleasant," he says, "have you been to me, Jonathan; you were wounded unto death." [2 Samuel 1:25, Septuagint] Is this all? This indeed was no slight tribute, but he also frequently rescued from danger his son and his grandson, in remembrance of the kindness of the father, and he continued to support and protect his children, as he would have done those of his own son. Such friendship I would wish all to entertain both towards the living and the dead.

Let women listen to this (for it is on their account especially that I refer to the departed) who enter into a second marriage, and defile the bed of their deceased husband, though they have loved him. Not that I forbid a second marriage, or pronounce it a proof of wantonness, for Paul does not allow me, stopping my mouth by saying to women, "If she marry she has not sinned." [1 Corinthians 7:28-40] Yet let us attend to what follows, "But she is happier if she so abide." This state is much better than the other. Wherefore? For many reasons. For if it is better not to marry at all than to marry, much more in this case. "But some, you say, could not endure widowhood, and have fallen into many misfortunes." Yes; because they know not what widowhood is. For it is not widowhood to be exempt from a second marriage, as neither is it virginity to be altogether unmarried. For as "that which is comely," and "that you may attend upon the Lord without distraction," is the mark of the one state, so it is the mark of the other to be desolate, to "continue in supplications and prayers," to renounce luxury and pleasure. For "she that lives in pleasure is dead while she lives." [1 Timothy 5:6] If remaining a widow, you would have the same pomp, the same show, the same attire, as you had while your husband was living, it were better for you to marry. For it is not the union that is objectionable, but the multitude of cares that attend it. But that which is not wrong, thou dost not: but that which is not indifferent, which is liable to blame, in that you involve yourself. On this account "some have turned aside after Satan," because they have not been able to live properly as widows.

Would you know what a widow is, and what a widow's dignity, hear Paul's account of it. "If she have brought up children, if she have lodged strangers, if she have washed the Saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." [1 Timothy 5:10] But when after the death of your husband, you are arrayed in the same pomp of wealth, no wonder if you can not support widowhood. Transfer this wealth, therefore, to heaven, and you will find the burden of widowhood tolerable. But, you say, what if I have children to succeed to their father's inheritance? Instruct them also to despise riches. Transfer your own possessions, reserving for them just a sufficiency. Teach them too to be superior to riches. But what if besides my silver and gold, I am surrounded by a crowd of slaves, oppressed by a multitude of affairs, how shall I be equal to the care of all these things, when deprived of the support of my husband? This is but an excuse, a pretense, as appears from many causes. For if you do not deserve wealth, nor seek to increase your present possessions, your burden will be light. To get riches is much more laborious than to take care of them. If therefore you cut off this one thing, accumulating, and suppliest the needy out of your substance, God will hold over you His protecting hand. And if you say this from a real desire to preserve the inheritance of your fatherless children, and art not, under this pretense, possessed with covetousness; He who searches the heart knows how to secure their riches, even He who commanded you to bring up children.

For it is not possible, indeed it is not, that a house established by almsgiving should suffer any calamity. If it should be unfortunate for a time, in the end it will prosper. This will be more than spear and shield to all the household. Hear what the devil says concerning Job. "Have you not made an hedge about him and about his house, and about all that he has on every side?" [Job 1:10] Wherefore? Hear Job himself saying, "I was eyes to the blind, and feet was I to the lame. I was a father to the orphans." [Job 29:15] As he who does not turn aside from the calamities of others, will not suffer even in his own misfortunes, because he has learned to sympathize; so he who will not bear the griefs of sympathy, will learn all sorrow in his own person. And, as in the case of a bodily disease, if, when the foot is mortified, the hand does not sympathize by cleansing the wound, washing away the discharge, and applying a plaster, it will suffer the like disease of its own; so she who will not minister to another when she is not herself afflicted, will have to bear sufferings of her own. For the evil spreading from the other part will reach to this also, and the question will not be of ministering to the other, but of its own cure and relief. So it is here also. He that will not relieve others, will be a sufferer himself. "You have hedged him in," says Satan, "within and without," and I dare not attack him! But he suffered afflictions, you say. True. But those afflictions were the occasion of great good. His substance was doubled, his reward increased, his righteousness enlarged, his crown was splendid, his prize glorious. Both his spiritual and temporal blessings were augmented. He lost his children, but he received, not these restored, but others in their room, and those too he had safe for the Resurrection. Had they been restored, the number would have been diminished, but now having given others in their stead, He will present them also at the Resurrection. All these things happened to him, because of his openhandedness in almsgiving. Let us then do likewise, that we may obtain the same rewards by the grace and lovingkindness of our Lord Jesus Christ. Amen.

Source: Homily 7 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:1
He had said in the former epistle that “the Spirit speaks expressly, that in the latter times some shall depart from the faith.” 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 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 in later times, it is no wonder that there are such in our times.

Source: HOMILIES ON 2 TIMOTHY 7
[AD 407] John Chrysostom on 2 Timothy 3:1-4
If any now takes offense at the existence of heretics, let him remember that it was so from the beginning, the devil always setting up error by the side of truth. God from the beginning promised good, the devil came too with a promise. God planted Paradise, the devil deceived, saying, "You shall be as gods." [Genesis 3:5] For as he could show nothing in actions, he made the more promises in words. Such is the character of deceivers. After this were Cain and Abel, then the sons of Seth and the daughters of men; afterwards Ham and Japhet, Abraham and Pharaoh, Jacob and Esau; and so it is even to the end, Moses and the magicians, the Prophets and the false prophets, the Apostles and the false apostles, Christ and Antichrist. Thus it was then, both before and at that time. Then there was Theudas, then Simon, then were the Apostles, then too this party of Hermogenes and Philetus. In short, there was no time when falsehood was not set up in opposition to truth. Let us not therefore be distressed. That it would be so, was foretold from the beginning. Therefore he says, "Know that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection." The unthankful then is unholy, and this is natural, for what will he be to others, who is not grateful to his benefactor? The unthankful man is a truce-breaker, he is without natural affection.

"False accusers," that is, slanderers. For those who are conscious that they have no good in themselves, while they commit many sins and offenses, find consolation in defaming the characters of others.

"Incontinent," with respect both to their tongue and their appetite, and everything else.

"Fierce," hence their inhumanity and cruelty, when any one is covetous, selfish, ungrateful, licentious.

"Despisers of those that are good, traitors, heady." "Traitors," betrayers of friendship; "heady," having no steadiness; "high-minded," filled with arrogance. "Lovers of pleasures more than lovers of God."

Source: Homily 8 on Second Timothy
[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 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 215] Clement of Alexandria on 2 Timothy 3:2
Such are the Greeks, "lovers of their own selves, and boasters."

Source: Clement of Alexandria Stromata Book I
[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: STROMATA 1.17.3-7
[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 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 108] Ignatius of Antioch on 2 Timothy 3:4
Who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof."
[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 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 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 3:5
Ver. 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" [Romans 2:20], 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. Thus he says himself in his Epistle to the Corinthians, "A man ought not to cover his head, forasmuch as he is the image and glory of God." [1 Corinthians 11:7] But the Prophet says, "Man walks in an image." [Psalm 39:9, Septuagint] And the Scripture sometimes takes a lion to represent royalty, as, "He couched as a lion, and as a lion's cub, who shall raise him up?" [Genesis 49:9, Septuagint] And sometimes to signify rapacity, as, "a ravening and a roaring lion." [Psalm 22:13] And we ourselves do the same. For as things are compounded and varied in themselves, they are fitly adduced for various images and examples. As when we would express our admiration of a beautiful woman, we say, she is like a picture; and when we admire a painting, we say that it speaks, that it breathes. But we do not mean to express the same thing, but in one case to mark likeness, in the other beauty. So here with respect to form, in the one passage, it means a model, or representation, a doctrine, or pattern of godliness; in the other, something that is lifeless, a mere appearance, show, and hypocrisy. 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 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:5
Faith without works is fitly called a mere form without power. For as a fair and ruddy body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose anyone to be “covetous, a traitor, heady” and yet believes correctly. Of what advantage is it, if he lacks all the qualities fitting to a Christian, if he does not the works that characterize godliness but outdoes the Greeks in impiety? What good when he becomes a mischief to those with whom he associates or when he causes God to be blasphemed and the doctrine to be slandered by his evil deeds?

Source: HOMILIES ON 2 TIMOTHY 8
[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 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 3:6
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 407] John Chrysostom on 2 Timothy 3:6-7
Do you see them employing the artifice of that old deceiver, the weapons which the devil used against Adam? "Entering into houses," he says. Observe how he shows their impudence by this expression, their dishonorable ways, their deceitfulness. "Leading captive silly women," so that he who is easy to be deceived is a "silly woman," and nothing like a man: for to be deceived is the part of silly women. "Laden with sins." See whence arises their persuasion, from their sins, from their being conscious to themselves of nothing good! And with great propriety has he said "laden." For this expression marks the multitude of their sins, and their state of disorder and confusion; "led away with various lusts." He does not accuse nature, for it is not women simply, but such women as these, that he blames. And why "various lusts"? By that are implied their various faults, their luxury, their disorderly conduct, their wantonness. "Divers lust," he says, that is, of glory, of wealth, of pleasure, of self-will, of honor: and perchance other vile desires are implied.

"Ever learning, and never able to come to the knowledge of the truth." He does not say thus to excuse, but to threaten them severely; for their understanding was callous, because they had weighed themselves down with lusts and sins.

Source: Homily 8 on Second Timothy
[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 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 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 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 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 236] Pope Anterus on 2 Timothy 3:8
Not lawful, and what is not lawful is lawful. Even as Jannes and Mambres
[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 407] John Chrysostom on 2 Timothy 3:8
Ver. 8. "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."

Source: Homily 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:8
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.

Source: HOMILIES ON 2 TIMOTHY 8
[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 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 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 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 407] John Chrysostom on 2 Timothy 3:9
Ver. 9. "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 Timothy 2:16] 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 you are a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit?

Source: Homily 8 on Second Timothy
[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 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 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 407] John Chrysostom on 2 Timothy 3:10
Ver. 10. "But you have fully known my doctrine." Wherefore be strong; for thou were not merely present, but followed closely. Here he seems to imply that the period had been long, in that he says, "You have 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.

Source: Homily 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:10
I did not say these things, he says, and not do them. I was not a philosopher in words only.

Source: HOMILIES ON 2 TIMOTHY 8
[AD 407] John Chrysostom on 2 Timothy 3:11
Ver. 11. "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 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:11
Two consolations appear here, says Paul: I displayed sufficient steadfastness, and in doing so was not forsaken. It cannot be said that God abandoned me. Rather he rendered my crown more radiant.

Source: HOMILIES ON 2 TIMOTHY 8
[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 749] John Damascene on 2 Timothy 3:11
He refers to the things which he suffered at Thecla.
[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 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 407] John Chrysostom on 2 Timothy 3:12
Ver. 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 you shall have tribulation"? [John 16:33] If Job in his time said, "The life of man upon earth is a state of trial" [Job 7:1, Septuagint]; how much more was it so in those days?

Source: Homily 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:12
Here he calls afflictions and sorrows “persecutions.” Anyone who pursues the course of virtue should not expect to avoid grief, tribulation and temptations.

Source: HOMILIES 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 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 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 3:12
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 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 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 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
[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 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 407] John Chrysostom on 2 Timothy 3:13
Ver. 13. "But evil men and seducers shall wax worse and worse, deceiving, and being deceived."

Let none of these things, he says, disturb you, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance you may 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 you think of ease, why did you strip, or prepare to fight? "But do I not maintain the fight?" you say. What, when you do not conquer your desires, nor resist the evil bias of nature?

Source: Homily 8 on Second Timothy
[AD 407] John Chrysostom on 2 Timothy 3:13
Do not allow yourself to be distressed, he says, if some people prosper, while you are in the midst of suffering. Such is the nature of the case. From my own instance you may 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.

Source: HOMILIES ON 2 TIMOTHY 8
[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 407] John Chrysostom on 2 Timothy 3:14
Ver. 14. "But continue thou in the things that you have learned and hast been assured of, knowing of whom you have learned them; And that from a child you have known the holy Scriptures, which are able to make you 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" [Psalm 37:1], so Paul exhorts, "Continue thou in the things which you have 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 you see things happening contrary to your belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, "In Isaac shall your seed be called" [Genesis 21:12]; 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.

What then, if the good be in prosperity, and the wicked be punished? The one is likely to happen, the other not so. For the wicked will possibly be punished, but the good cannot always be rejoicing. No one was equal to Paul, yet he passed all his life in afflictions, in tears and groanings night and day. "For the space of three years," he says, "I ceased not to warn every one night and day with tears." [Acts 20:31] And again: "That which comes upon me daily." [1 Corinthians 11:28] He did not rejoice today, and grieve tomorrow, but he ceased not daily to grieve. How then does he say, "Evil men shall wax worse and worse"? He has not said, they shall find rest, but "they shall wax worse and worse." Their progress is for the worse. He has not said, they shall be in prosperity. But if they are punished, they are punished that you may not suppose their sins are unavenged. For since we are not deterred from wickedness by the fear of hell, in very tenderness He rouses us from our insensibility, and awakens us. If no wicked man was ever punished, no one would believe that God presides over human affairs. If all were punished, no one would expect a future resurrection, since all had received their due here. On this account He both punishes, and forbears to punish. On this account the righteous suffer tribulation here, because they are sojourners, and strangers, and are in a foreign country. The just therefore endure these things for the purpose of trial. For hear what God said to Job: "Do you think that I have warned you otherwise, than that you might appear just?" [Job 40:3, Septuagint] But sinners when they endure any affliction suffer but the punishment of their sins. Under all circumstances, therefore, whether afflictive or otherwise, let us give thanks to God. For both are beneficial. He does nothing in hatred or enmity to us, but all things from care and consideration for us.

"Knowing that from a child you have known the sacred writings." The holy Scriptures he calls "sacred writings." In these you were nurtured, so that through them your 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 you wise," that is, they will not suffer you 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. And if you will allow me, I will explain myself by an example. Let us suppose a river, or rather rivers (I ask no allowance, I only speak of what rivers really are,) all are not of the same depth. Some have a shallow bed, others one deep enough to drown one unacquainted with it. In one part there are whirlpools, and not in another. It is good therefore to forbear to make trial of all, and it is no small proof of knowledge not to wish to sound all the depths: whereas he that would venture on every part of the river, is really most ignorant of the peculiar nature of rivers, and will often be in danger of perishing, from venturing into the deeper parts with the same boldness with which he crossed the shallows. So it is in the things of God. He that will know all things, and ventures to intrude into everything, he it is that is most ignorant what God is. And of rivers indeed, the greater part is safe, and the depths and whirlpools few, but with respect to the things of God, the greater part is hidden, and it is not possible to trace out His works. Why then are you bent on drowning yourself in those depths?

Know this, however, that God dispenses all things, that He provides for all, that we are free agents, that some things He works, and some things He permits; that He wills nothing evil to be done; that all things are not done by His will, but some by ours also; all evil things by ours alone, all good things by our will conjointly with His influence; and that nothing is without His knowledge. Therefore He works all things. Thou then knowing this can reckon what things are good, what are evil, and what are indifferent. Thus virtue is good, vice is evil; but riches and poverty, life and death, are things indifferent. If you know this, you will know thereby, that the righteous are afflicted that they may be crowned, the wicked, that they may receive the punishment of their sins. But all sinners are not punished here, lest the generality should disbelieve the Resurrection; nor all the righteous afflicted, lest men should think that vice, and not virtue, is approved. These are the rules and limits. Bring what you will to the test of these, and you will not be perplexed with doubt. For as there is among calculators the number of six thousand, to which all things can be reduced, and everything can be divided and multiplied in the scale of six thousand, and this is known to all who are acquainted with arithmetic; so he who knows those rules, which I will briefly recapitulate, will never be offended. And what are these? That virtue is a good, vice an evil; that diseases, poverty, ill-treatment, false accusations, and the like, are things indifferent; that the righteous are afflicted here, or if ever they are in prosperity, it is that virtue may not appear odious; that the wicked enjoy pleasure now that hereafter they may be punished, or if they are sometimes visited, it is that vice may not seem to be approved, nor their actions to go unpunished; that all are not punished, lest there should be a disbelief of the time of resurrection; that even of the good, some who have done bad actions are quit of them here; and of the wicked, some have good ones, and are rewarded for them here, that their wickedness may be punished hereafter [Matthew 6:5]; that the works of God are for the most part incomprehensible, and that the difference between us and Him is greater than can be expressed. If we reason on these grounds, nothing will be able to trouble or perplex us. If we listen to the Scriptures continually, we shall find many such examples.

"Which are able," he says, "to make you wise unto salvation."

For the Scriptures suggest to us what is to be done, and what is not to be done. For hear this blessed one elsewhere saying, "You are confident that you yourself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes." [Romans 2:19-20] You see that the Law is the light of them which are in darkness; and if that which shows the letter, the letter which kills, is light, what then is the Spirit which quickens? If the Old Covenant is light, what is the New, which contains so many, and so great revelations? Where the difference is as great, as if any one should open heaven to those who only know the earth, and make all things there visible. There we learn concerning hell, heaven, and judgment. Let us not believe in things irrational. They are nothing but imposture. "What," you say, "when what they foretell comes to pass?" It is because you believe it, if it does come to pass. The impostor has taken you captive. Your life is in his power, he manages you as he will. If a captain of robbers should have under his power and disposal the son of a king, who had fled to him, preferring the desert, and his lawless company, would he be able to pronounce whether he would live or die? Assuredly he would, not because he knows the future, but because he is the disposer of his life or death, the youth having put himself in his power. For according to his own pleasure, he may either kill him, or spare his life, as he has become subject to him, and it is equally at his disposal to say whether you shall be rich or poor. The greater part of the world have delivered themselves up into the hands of the devil.

And furthermore, it contributes much to favor the pretenses of these deceivers, that a man has accustomed himself to believe in them. For no one takes notice of their failures, but their lucky conjectures are observed. But if these men have any power of prognosticating, bring them to me, a believer. I say not this, as magnifying myself, (for it is no great honor to be superior to these things,) and indeed I am deep-laden with sins; but with respect to these matters, I will not be humble-minded; by the grace of God I despise them all. Bring me this pretender to magic; let him, if he has any power of prognosticating, tell me what will happen to me tomorrow. But he will not tell me. For I am under the power of the King, and he has no claim to my allegiance or submission. I am far from his holes and caverns. I war under the king. "But some one committed theft," you say, "and this man discovered it." This is not always true, certainly, but for the most part absurdities and falsehoods. For they know nothing. If indeed they know anything, they ought rather to speak of their own concerns, how the numerous offerings to their idols have been stolen, how so much of their gold has been melted. Why have they not informed their Priests? Even for the sake of money, they have not been able to give information when their idol-temples have been burnt, and many have perished with them. Why do they not provide for their own safety? But it is altogether a matter of chance, if they have predicted anything. With us there are prophets, and they do not fail. They do not speak truth in one instance and falsehood in another, but always declare the truth; for this is the privilege of foreknowledge.

Cease, then, from this madness, I beseech you, if at least you believe in Christ; and if you believe not, why do you expose yourselves? Why do you deceive? "How long will you halt on both your hips?" [1 Kings 18:21, Septuagint] Why do you go to them? Why enquire of them? The instant you go to them, the instant you enquire, you put yourself in slavery to them. For you enquire, as if you believed. "No," you say, "I do not enquire, as believing, but making trial of them." But to make trial, whether they speak the truth, is the part not of one who believes that they are false, but of one who still doubts. Wherefore then do you enquire what will happen? For if they answered, "This will happen, but do so and so, and you will escape it"; even in that case you ought by no means to be an idolater; yet your madness were not so great. But if they foretell future events, he that listens to them will gain nothing more than unavailing sorrow. The event does not happen, but he suffers the uneasiness, and torments, himself.

If it were for our good, God would not have grudged us this foreknowledge. He who has revealed to us things in heaven, would not have envied us. For, "All things," He says, "that I have heard of the Father I have made known unto you"; and, "I call you not servants, but friends. You are my friends." [John 15:15] Why then did He not make these things known unto us? Because He would not have us concerned about them. And as a proof that He does not envy us this knowledge, such things were revealed to the ancients, because they were babes, even about an ass, and the like. But to us, because He would not have us concerned about such things, He has not cared to reveal them. But what do we learn? Things which they never knew, for little indeed were all those things of old. But what we are taught is this, that we shall rise again, that we shall be immortal, and incorruptible, that our life shall have no end, that all things will pass away, that we shall be caught up in the clouds, that the wicked shall suffer punishment, and numberless other things, and in all these there is no falsehood. Is it not better to know these than to hear that the ass that was lost is found? Lo, you have gotten your ass! Lo, you have found him! What is your gain? Will he not soon be lost again some other way? For if he leave you not, at least you will lose him in your death. But the things which I have mentioned, if we will but hold them fast, we shall retain perpetually. These therefore let us pursue. To these stable and enduring goods let us attach ourselves. Let us not give heed to soothsayers, fortune-tellers, and jugglers, but to God who knows all things certainly, whose knowledge is universal. Thus we shall know all that it befits us to know, and shall obtain all good things, through the grace and lovingkindness, etc.

Source: Homily 8 on Second Timothy
[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 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 407] John Chrysostom on 2 Timothy 3:15
For he who knows the Scriptures as he ought is not offended at anything that happens. He endures all things patiently, 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.… Know this, however, that God dispenses all things, that he provides for all, that we are free agents, that some things he works and some things he permits. Indeed, God wills nothing evil to be done, for all things are not done by his will but some by ours also. All evil things are done by ours alone, all good things by our will conjointly with his influence. Thus, nothing is without his knowledge. Therefore he works all things. You then knowing this can reckon what things are good, what are evil and what are indifferent.

Source: HOMILIES ON 2 TIMOTHY 8
[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 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 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 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 407] John Chrysostom on 2 Timothy 3:16
By Scripture we may disprove what is false, be corrected, be brought to a right understanding, and be comforted and consoled.

Source: HOMILIES ON 2 TIMOTHY 9
[AD 407] John Chrysostom on 2 Timothy 3:16-17
Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say. For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. "For I am now ready to be offered up" [2 Timothy 4:6], he says. For this reason he writes: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." 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 you have 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. You have the Scriptures, he says, in place of me. If you would learn anything, you may 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 9 on Second 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 3:16
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 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 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 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 407] John Chrysostom on 2 Timothy 3:17
This is why the exhortation of the Scripture is given: that the man of God may be rendered complete by it. Without this he cannot grow to maturity. You have the Scriptures, he says, in place of me. If you would learn anything, you may learn it from them.

Source: HOMILIES ON 2 TIMOTHY 9