Bible Verses and Early Church Commentary | Historical Christian Faith

¹ I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; ² Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. ³ For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; ⁴ And they shall turn away their ears from the truth, and shall be turned unto fables. ⁵ But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. ⁶ For I am now ready to be offered, and the time of my departure is at hand. ⁷ I have fought a good fight, I have finished my course, I have kept the faith: ⁸ Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. ⁹ Do thy diligence to come shortly unto me: ¹⁰ For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. ¹¹ Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. ¹² And Tychicus have I sent to Ephesus. ¹³ The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. ¹⁴ Alexander the coppersmith did me much evil: the Lord reward him according to his works: ¹⁵ Of whom be thou ware also; for he hath greatly withstood our words. ¹⁶ At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. ¹⁷ Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. ¹⁸ And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen. ¹⁹ Salute Prisca and Aquila, and the household of Onesiphorus. ²⁰ Erastus abode at Corinth: but Trophimus have I left at Miletum sick. ²¹ Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. ²² The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

[AD 108] Ignatius of Antioch on 2 Timothy 4:1

He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works.

Source: Epistle of Ignatius to the Magnesians

[AD 407] John Chrysostom on 2 Timothy 4:1

He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, "I give you charge in the sight of God, Who quickens all things" [1 Timothy 6:13]: but here he sets before him what is more dreadful, "Who shall judge the quick and the dead," that is, Who shall call them to account "at His appearing and His kingdom." When shall He judge? At His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, "I call to witness His coming, and His kingdom." He calls Him to witness, showing that he had reminded Him of that appearing. Then teaching him how he ought to preach the word, he adds,

Source: Homily 9 on Second Timothy

[AD 533] Fulgentius of Ruspe on 2 Timothy 4:1

Concerning the coming judgment of human beings, living and dead, the blessed Paul says this, “I bear witness in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power.” At his coming, from the body of the first man which God fashioned from the earth, up until the bodies of all human beings which began to live when they were infused with a soul, all will be raised by him by whose action they were created. In the resurrection, individual bodies will be restored to their individual souls, which they began to have in the wombs of their mothers, in order that they might begin to live—in order that, in the examination of the just judge, souls might receive in their very same individual bodies their reward, of the kingdom or of punishment, in those bodies in which they had led a good or evil life in this world.

Source: TO PETER ON THE FAITH 35

[AD 749] John Damascene on 2 Timothy 4:1

After giving comfort and encouragement for everyone, he brings up great things at the close of his writing. Now reasonably he brings up such great things, because he was destressed about what he was going to say to the disciple about his own death. So the Scriptures say, from which he said, that "From childhood you have known the Scriptures. (2 Tim 3:15)"

[AD 373] Athanasius of Alexandria on 2 Timothy 4:2

It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, “Stand ready in season and out of season.” Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time.

Source: FESTAL LETTERS 1.1

[AD 397] Ambrose of Milan on 2 Timothy 4:2

Accordingly, the apostle says, “What do you wish? Shall I come to you with a rod, or in love and a spirit of meekness?” He mentioned a rod first, striking those who were astray as with an almond rod, that he might afterwards comfort them with the spirit of meekness. So the man whom the rod deprived of the heavenly sacraments was restored by meekness. He gave similar instructions to his disciple also, saying, “Reprove, exhort, rebuke,” two stern words and one gentle, but stern only that he might soften them. To bodies sick with excess of gall, bitter food and drink taste sweet and, on the other hand, sweet dishes taste bitter. Similarly when the mind is wounded, it sickens under the attentions of an unctuous flattery and is again tempered by the bitterness of correction.

Source: LETTERS 41.4

[AD 407] John Chrysostom on 2 Timothy 4:2

Ver. 2. "Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."

What means "in season, out of season"? That is, have not any limited season: let it always be your season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to your death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when your rebuke will be most successful, when the reality is proved. "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter.

"With all longsuffering and doctrine." For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from you." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? "With all longsuffering and doctrine." No ordinary teaching is implied.

Source: Homily 9 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:2

Let it always be your season, not merely in peace and security and when sitting in the church.

[AD 407] John Chrysostom on 2 Timothy 4:2

Whether you are in danger, in prison, in chains or going to your death, at that very time do not hesitate to admonish. Do not withhold your admonition. For it is then most seasonable, when your rebuke will be most successful, when the circumstance is at hand. “Exhort,” he says. After the manner of physicians, having shown the wound, he makes the incision, he applies the remedy. If you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it. After the matter is proved, one will submit to rebuke. But before this, he will be headstrong. If you convict and rebuke, but vehemently, but do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation is not mingled with it.

Source: HOMILIES ON 2 TIMOTHY 9

[AD 407] John Chrysostom on 2 Timothy 4:2

Therefore, let food, and bathing, and banqueting, and the other necessities of life have a definite time. But let instruction about the love of truth from above have no set hour—let all the time belong to it. “In season, out of season, reprove, entreat, rebuke,” Scripture says. And the prophet, “On his law he will meditate day and night.” And Moses too asked the Jews to do this continually.

Source: HOMILIES ON JOHN 18.4

[AD 418] Pelagius on 2 Timothy 4:2

Preaching is always appropriate, whether to those who hear willingly or not.

Source: PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY

[AD 425] Severian of Gabala on 2 Timothy 4:2

The opportune time for preaching and teaching is when the sinner needs the prophylaxis that will lead him to repentance. The sinner will be helped at exactly the right moment between the intention to sin and the commission of sin and will turn to penitence instead.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:2

“Reprove” applies to those who persist in their sin, that they might be led to understand it as sin. “Rebuke” is aimed at those actually engaging in sin. “Exhort” is directed to those who might be led back to their former state after penitence.

Source: COMMENTARY ON 2 TIMOTHY

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:2

Every occasion constitutes an opportune time for preaching.

Source: COMMENTARY ON 2 TIMOTHY

[AD 430] Augustine of Hippo on 2 Timothy 4:2

I know that it is written, “In the multitude of words you shall not avoid sin.” But would that I were to speak only by preaching your word and by praising you, Lord! Not only would I avoid sin, but I would obtain a good reward, no matter how many words I spoke in this way. For the blessed Paul would not command a sin to his own true son in the faith, to whom he wrote, “Preach the word, be urgent in season, out of season.” For are we to say that a man did not speak many words, who not only in season but also out of season did not keep silent, O Lord, respecting your word? But they were not many, therefore, because they were only what was necessary.

Source: ON THE TRINITY 15.28.51

[AD 458] Theodoret of Cyrus on 2 Timothy 4:2

Every occasion is appropriate for teaching, so long as this is done boldly and with forethought.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 548] Benedict of Nursia on 2 Timothy 4:2

In his teaching the abbot is ever to observe this rule of the apostle: “Reprove, beseech, correct.” This consists in a judicious timing: to mix gentleness with sternness—at one time to show the severity of a master, at another the tenderness of a father. Use rigor with the irregular and the turbulent, but win to better things the obedient, mild and patient.

Source: RULE OF ST. BENEDICT 2.23-25

[AD 604] Gregory the Dialogist on 2 Timothy 4:2

Pastoral guides must also see to it with careful concern that not only should nothing evil proceed from their lips but that not even what is proper be said in excess or in a slovenly manner. Often the force of what is said is wasted when it is enfeebled in the hearts of the hearers by a careless and offensive torrent of words. Indeed, this sort of loquacity defiles the speaker himself, inasmuch as it takes no notice of the practical needs of the hearer.… Thus Paul also, admonishing his disciple to be constant in preaching, said: I charge you before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom: preach the word, be instant in season, out of season. When he was about to say “out of season,” he premised it with “in season,” for if being in season is not combined with being out of season, the preaching destroys itself in the mind of the hearer by its worthlessness.

Source: PASTORAL CARE 2.4

[AD 749] John Damascene on 2 Timothy 4:2

That is to say, do not think its not time to preach, always let it be that time for you, not just in peace or in gladness, nor should you teach only in Church while you are being censored, but even if you are in prison laying in chains, do not cease preaching.

[AD 202] Irenaeus on 2 Timothy 4:3

According to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears.

[AD 253] Origen of Alexandria on 2 Timothy 4:3-4

You can understand the desire of the prodigal son to be sated with pods in this way. When rational nature exists in irrationality, it simply desires. If it does not get more convincing reasons, then it accepts any reason at all. Since the pods taste sweet and make the body fat, they do not bind the bowels. They are the specious words of lovers of matter and the body, who say that pleasure is a good, “itching at their ears and running after myths.”

Source: FRAGMENT ON LUKE 216

[AD 258] Cyprian on 2 Timothy 4:3

Paul, in the second to Timothy: "There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 367] Hilary of Poitiers on 2 Timothy 4:3-4

The apostle was cognizant of these sinful tendencies of the will, and besides his numerous admonitions to defend the faith and to preach the word, he said in his epistle to Timothy: “There will come a time when they will not endure the sound doctrine; but having itching ears, will heap up to themselves teachers according to their lusts, and they will turn away from hearing the truth and turn aside rather to fables.” When they will no longer endure sound doctrine in their eagerness for godlessness, they will gather teachers together for these things which they desire. They will compile a doctrine that fits in with their desires, since they are no longer eager to be taught. They want to bring together teachers for that which they already desire in order that this large number of teachers whom they have sought and assembled may satisfy the doctrines of their own passionate desires.

Source: ON THE TRINITY 10.2

[AD 390] Gregory of Nazianzus on 2 Timothy 4:3-4

For there are certain persons who have not only their ears and their tongues but even, as I now perceive, their hands too, itching for words. They delight in profane babblings, and oppositions of science falsely so called, and strifes about words, which tend to no profit. Paul is the preacher and establisher of the “Word cut short.” The teacher of the fishermen calls to question all that is excessive or superfluous in discourse.

Source: ORATIONS 27.1

[AD 407] John Chrysostom on 2 Timothy 4:3

Ver. 3. "For the time will come when they will not endure sound doctrine."

Before they grow stiffnecked, preoccupy them all. For this reason he says, "in season, out of season"; do everything, so as to have willing disciples.

"But after their own lusts," he says, "shall they heap to themselves teachers."

Nothing can be more expressive than these words. For by saying "they shall heap to themselves," he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. "They shall heap to themselves teachers," he says, "having itching ears." Seeking for such as speak to gratify and delight their hearers.

Source: Homily 9 on Second Timothy

[AD 430] Augustine of Hippo on 2 Timothy 4:3-4

All the most foolish heretics who want themselves to be called Christians try to color the impertinencies of their inventions. At this human sensibility especially shudders, with the occasion of the sentence of the Gospel where the Lord says, “I have yet many things to say to you, but you cannot bear them now.” These were the very things that at that time the disciples could not bear, and the Holy Spirit taught such things as an unclean spirit pales to teach and preach openly, by whatever impertinence he may be moved. These are the ones that the apostle foresees in the Holy Spirit and says, “For there will be a time when they will not endure sound doctrine, but, according to their own desires, they will heap to themselves teachers, itching to hear, and will indeed turn away their hearing from the truth but will be turned to fables.”

Source: TRACTATES ON JOHN 97.3-4

[AD 749] John Damascene on 2 Timothy 4:3

That is to say, they delight in their ears.

[AD 407] John Chrysostom on 2 Timothy 4:4

Ver. 4. "And they shall turn away their ears from the truth, and be turned unto fables."

This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, "They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name's sake." [Matthew 10:17] And this blessed man elsewhere says, "For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock." [511 xx. 29] But this he said that they might watch, and duly use the present opportunity.

Source: Homily 9 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:5

Ver. 5. "But watch thou in all things, endure affliction."

It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be "false Christs and false prophets"; so he too, when he was about to depart, spoke of these things. "But watch thou in all things, endure affliction"; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship.

"Do the work of an evangelist, make full proof of your ministry." Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; "make full proof of" that is, fulfill "your ministry." And behold another necessity for his enduring affliction,

Source: Homily 9 on Second Timothy

[AD 99] Clement of Rome on 2 Timothy 4:6-8

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles... Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

Source: Clement's First Letter to the Corinthians, Chapter 5

[AD 108] Ignatius of Antioch on 2 Timothy 4:6

Till God shall show who is to hold the rule over you. For "I am now ready to be offered"

[AD 220] Tertullian on 2 Timothy 4:6

I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day" -doubtless of his suffering.

Source: Scorpiace

[AD 258] Cyprian on 2 Timothy 4:6

I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.".
There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing."

Source: Epistle VIII

[AD 339] Eusebius of Caesarea on 2 Timothy 4:6

He did not add next something like “he will deliver me out of the mouth of the lion,” for he saw in the spirit that his death was all but at hand. So he adds to his words, “And I was delivered out of the mouth of the lion.” He says: “The Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom,” indicating his speedy martyrdom, which he foretells even more clearly in the same writing, when he says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand.”

Source: ECCLESIASTICAL HISTORY 2.22

[AD 407] John Chrysostom on 2 Timothy 4:6

Ver. 6. "For I am now ready to be poured out, and the time of my departure is at hand."

He has not said of my sacrifice; but, what is much more, "of my being poured out." For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.

Source: Homily 9 on Second Timothy

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:6

Paul does not say libor but delibor, that is, enduring death in the confession of Christ as a libation of wine is poured out on behalf of honoring God.

Source: COMMENTARY ON 2 TIMOTHY

[AD 430] Augustine of Hippo on 2 Timothy 4:6

Let me say something about this; I am helped, you see, by their words, which have gone out to the ends of the whole wide world. Notice first of all his holy act of pouring himself out. He said he was being immolated, not that he was dying. It is not because one who is immolated doesn’t die but that not everyone who dies is immolated. So being immolated he is dying for God. The word is taken from sacrifice. Everything that is sacrificed is slaughtered for God.

Source: SERMONS 299.3

[AD 430] Augustine of Hippo on 2 Timothy 4:6

Hear Paul the apostle first acknowledging grace and afterwards seeking what was owed. What is the acknowledgment of grace in Paul? He “was before a blasphemer and a persecutor and contumelious,” he says, “but I obtained mercy.” He said that he was unworthy to obtain it, but that he obtained it not by his own merits but by the mercy of God. Hear him now ready to receive what is owed, he who had first accepted unmerited grace. He says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith. As to the rest, there is laid up for me a crown of justice.” Now he demands what is owed. Now he exacts what is to be paid. For look at the following words: “Which the Lord, the just judge, will render to me in that day.”

Source: TRACTATES ON JOHN 3.10

[AD 458] Theodoret of Cyrus on 2 Timothy 4:6

Paul calls his destruction a libation, as if his blood were poured out for the sake of true religion.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 379] Basil of Caesarea on 2 Timothy 4:7

“Turn, O my soul, into your rest: for the Lord has been bountiful to you.” The brave contestant applies to himself the consoling words, very much like to Paul, when he says: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice.” These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn then to your rest, “for the Lord has been bountiful to you.” For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him.

Source: HOMILIES 22

[AD 380] Apostolic Constitutions on 2 Timothy 4:7

Feed them under Thy right hand, and cover them under Thy wings, and grant that they may "fight the good fight, and finish their course, and keep the faith"

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 390] Nemesius of Emesa on 2 Timothy 4:7

If anyone should think it out of all reason that a godly man should suffer grievously so that someone else should be put right, let him reflect that this life is a contest and a striving ground for virtue. The victors’ chaplets are splendid in exact proportion, therefore, to the pains with which they are won. That is why Paul was allowed to fall into countless afflictions. The purpose was that the crown of victory which he should bear off might be the greater.

Source: OF THE NATURE OF MAN 44.69

[AD 397] Ambrose of Milan on 2 Timothy 4:7

For in a contest there is much labor needed. After the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well when he says, “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but to all who love his appearing.”

Source: On the Duties of the Clergy 1.15.58

[AD 407] John Chrysostom on 2 Timothy 4:7

Ver. 7. "I have fought the good fight, I have finished the course, I have kept the faith."

Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. You ought to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave you. Our life has been irreproachable, we depart with glory, and you may be held in admiration for our actions. Our king is much indebted to us. As if he had said, We have raised trophies, we have conquered enemies, and this not boastfully. God forbid; but to raise up his dejected son, and to encourage him by his praises to bear firmly what had happened, to entertain good hopes, and not to think it a matter grievous to be borne. For sad, sad indeed is separation; and hear Paul himself, saying, "We being bereaved of you for a short time, in presence, not in heart." [1 Thessalonians 2:17] If he then felt so much at being separated from his disciples, what do you think were the feelings of Timothy? If on parting from him while living he wept, so that Paul says, "Being mindful of your tears, that I may be filled with joy." [2 Timothy 1:4], how much more at his death? These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. "I have fought the good fight, I have finished my course, I have kept the faith." "A good fight," he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. "The good fight"! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. Henceforth we ought to rejoice. For I am entering on my rest, I am leaving the race. You have heard that "it is better to depart and to be with Christ."

I have finished "the course." For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing. It is not a mere display of strength and of rivalry. It draws all up to heaven. This race is brighter than the sun's, yea, this which Paul ran upon earth, than that which he runs in heaven. And how had he "finished his course"? He traversed the whole world, beginning from Galilee and Arabia, and advancing to the extremities of the each, so that, as he says, "From Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ." [Romans 15:19] He passed over the earth like a bird, or rather more swiftly than a bird: for a bird only flies over it, but he, having the wing of the Spirit, made his way through numberless impediments, dangers, deaths, and calamities, so that he was even fleeter than a bird. Had he been a mere bird, he might have alighted and been taken, but being upborne by the Spirit he soared above all snares, as a bird with a wing of fire.

"I have kept the faith," he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? By being sober and watchful. This might have sufficed for the consolation of his disciples, but he further adds the rewards. And what are these?

Source: Homily 9 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:7

He is desirous to console the despondency of his disciple and therefore bids him be of good cheer, since he was going to his crown, having finished all his work and obtained a glorious end.… As a father whose son was sitting nearby, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave you.… These things then he wrote to console Timothy. Indeed the whole epistle is full of consolation and is a sort of testament.

Source: HOMILIES ON 2 TIMOTHY 9

[AD 420] Jerome on 2 Timothy 4:7

For I am of the opinion that no creature can be perfect according to true and consummate justice. Moreover, no one denies that one individual differs from another individual. I know that there are different measures of justice among men, that one individual is greater or lesser than another individual and that individuals who are not just in comparison with other individuals can still be called just according to their own standard and measure. The apostle Paul, the chosen vessel, who labored more abundantly than all of the apostles, was certainly just when he wrote to Timothy: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will give to me in that day; yet not to me only, but also to those who love his coming.” Timothy, who was his disciple and follower, who was guided by him in the way of life that he was to follow and the course he was to pursue in the acquisition of virtues, was also a just man. Are we to suppose for a moment that both of them possessed the one and the same measure of justice? Or that he who labored more abundantly than all of them does not have greater excellence?

Source: Against the Pelagians 1.16

[AD 430] Augustine of Hippo on 2 Timothy 4:7

There is, of course, the passage where he speaks of immortality after good works, as if he really demands it as his due, for he says: “I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall render to me at that day.” Do you think, perhaps, that because he said “shall render” he meant that it was his due? But when “he ascended on high and took captivity captive,” he did not render but “gave gifts to men.” How could the apostle speak presumptuously as of a debt being paid back to him, unless he had first received grace which was not due to him, being justified by which, he fought the good fight?

Source: TO SIMPLICIAN—ON VARIOUS QUESTIONS 1.2.3

[AD 585] Cassiodorus on 2 Timothy 4:7

As someone has said, you will scarcely ever find that when a person prays, some empty and external reflection does not impede him, causing the attention which the mind directs on God to be sidetracked and interrupted. So it is a great and most wholesome struggle to concentrate on prayer once begun, and with God’s help to show lively resistance to the temptations of the enemy, so that our minds may with unflagging attention strain to be ever fastened on God. Then we can deservedly recite Paul’s words: I have fought a good fight, I have finished my course, I have kept the faith.

Source: EXPLANATION OF THE PSALMS 101.1

[AD 749] John Damascene on 2 Timothy 4:7

One must give gentle council to the depressed student, urging him to be courageous, as if he was far from his crown, fulfilling everything, you must rejoice, he says, not agonize.

[AD 220] Tertullian on 2 Timothy 4:8

Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

Source: De Corona

[AD 220] Tertullian on 2 Timothy 4:8

And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him "in that day." Such joy as that-secure so entirely concerning the Lord-he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience.

Source: Of Patience

[AD 235] Hippolytus of Rome on 2 Timothy 4:8

These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 397] Ambrose of Milan on 2 Timothy 4:8

While we await the fullness of time, the souls await their due reward. Some await punishment and others glory. And yet in the meantime the one group is not without harm nor the other without gain. For the former will be dismayed upon seeing that the reward of glory has been stored up for those who keep the law of God, that the chambers of those souls are being preserved by the angels, that shame and ruin will be the punishments of their negligence and rebellion, so that they may gaze on the glory of the Most High and blush to come into his sight, for they have profaned his commandments.

Source: DEATH AS A GOOD 10.47

[AD 407] John Chrysostom on 2 Timothy 4:8

Ver. 8. "Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing."

Here also he raises his mind. If "to all," much more to Timothy. But he did not say, "and to you," but "to all"; meaning, if to all, much more to him.

Moral. But how, it may be asked, is one to "love the appearing" (τὴν ἐπιφανειαν]) of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to "love His appearing." He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, "If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him." [John 14:23] And think how great a privilege it is that He who will appear to all generally, should promise to come to us in particular: for He says, "We will come and make Our abode with him." If any man "love His appearing," he will do everything to invite Him to himself, and to hold Him, that the light may shine upon him. Let there be nothing unworthy of His coming, and He will soon take up His abode with us.

And it is called His "Epiphany," because He will appear above, and shine forth from on high. Let us therefore "seek those things that are above," and we shall soon draw down those beams upon us. None of those who grovel below, and bury themselves in this lower earth, will be able to view the light of that Sun. None of those who defile themselves with worldly things will be able to behold that Sun of righteousness. He shines on none of those who are so occupied. Recover yourself a little, recover yourself from that depth, from the waves of a worldly life, if you would see the Sun, and enjoy His appearing. Then you will see Him with great confidence. Be even now a philosopher. Let not a spirit of perverseness possess you, lest He smite you severely, and bring you low. Let not your heart be hardened; nor darkened, lest you be shipwrecked there. Let there be no self-deceit. For the rocks beneath the sea cause the most fatal shipwrecks. Nourish no wild beasts, I mean evil passions, worse than wild beasts. Confide not in things ever flowing, that you may be able to stand firmly. None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. "The waters," he says, "have come in unto my soul." [Psalm 69:1] Spiritual things are as a rock. For he says, "You have set my feet upon a rock." [Psalm 40:2] Worldly things are as mire and clay; let us extricate ourselves from them. For so we shall be able to attain to the appearing of Christ. Whatever may befall us, let us endure. It is a sufficient consolation in all circumstances that we suffer for Christ. This divine incantation let us repeat, and it will charm away the pain of every wound.

And how can we suffer for Christ, you ask? If one accuse you falsely in any case, not on account of Christ, yet if you bear it patiently, if you give thanks, if you pray for him, all this you do for Christ. But if you curse him, if you utter discontent, if you attempt to revenge it, though you should not be able, it is not for Christ's sake; you suffer loss, and art deprived of your reward on account of your intention. For it rests with us either to profit, or to be injured, by afflictions. It depends not upon the nature of the affliction, but upon the disposition of our own minds. As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. Another under the same sufferings, yet not the same, for none ever suffered like Job — but under lighter sufferings, exclaims, is impatient, curses the whole world, and complains against God. He is condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from any necessity arising from his afflictions, since if necessity arising from events were the cause, Job too must have blasphemed; but since he, who suffered more severely, did no such thing, it did not come to pass from this cause, but from the man's weakness of purpose. We want therefore strength of soul, and nothing will then appear grievous, but if our soul is weak, we find a grievance in everything.

According to our dispositions, all things become tolerable or intolerable. Let us strengthen our resolution, and we shall bear all things easily. The tree whose roots are fixed deep in the earth is not shaken by the utmost violence of the storm, but if it be set lightly in the surface of the ground, a slight gust of wind will tear it up from the roots. So it is with us; if our flesh be nailed down by the fear of God, nothing will be able to shake us; but if we merely intend well, a little shock will subvert and destroy us. Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, "My soul cleaves to You"; observe, he says not, draws near, but "cleaves to You"; and again, "My soul thirsts for You." [Psalm 62:3] He said not merely "longs," that he might by such words express the vehemence of his desire; and again, "Fix my flesh in Your fear." [Psalm 118:120, Septuagint] For he wishes us so to cleave and be united to Him, that we may never be separated from Him. If thus we hold by God, if thus we rivet our thoughts upon Him, if we thirst with the love of Him, all that we desire will be ours, and we shall obtain the good things to come, in Jesus Christ our Lord, to whom with the Father and the Holy Ghost be glory, power, and honor, now and forever. Amen.

Source: Homily 9 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:8

Henceforth there is laid up for me a crown of righteousness.
Here again he calls virtue in general righteousness. You should not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly your might rather grieve, and fear lest I should fail and perish.

Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing.
Here also he raises his mind. If to all, much more to Timothy. But he did not say, and to you, but to all; meaning, if to all, much more to him.

Moral. But how, it may be asked, is one to love the appearing (τὴν ἐπιφανειαν) of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to love His appearing. He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him. John 14:23 And think how great a privilege it is that He who will appear to all generally, should promise to come to us in particular: for He says, We will come and make Our abode with him. If any man love His appearing, he will do everything to invite Him to himself, and to hold Him, that the light may shine upon him. Let there be nothing unworthy of His coming, and He will soon take up His abode with us.

And it is called His Epiphany, because He will appear above, and shine forth from on high. Let us therefore seek those things that are above, and we shall soon draw down those beams upon us. None of those who grovel below, and bury themselves in this lower earth, will be able to view the light of that Sun. None of those who defile themselves with worldly things will be able to behold that Sun of righteousness. He shines on none of those who are so occupied. Recover yourself a little, recover yourself from that depth, from the waves of a worldly life, if you would see the Sun, and enjoy His appearing. Then you will see Him with great confidence. Be even now a philosopher. Let not a spirit of perverseness possess you, lest He smite you severely, and bring you low. Let not your heart be hardened; nor darkened, lest you be shipwrecked there. Let there be no self-deceit. For the rocks beneath the sea cause the most fatal shipwrecks. Nourish no wild beasts, I mean evil passions, worse than wild beasts. Confide not in things ever flowing, that you may be able to stand firmly. None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. The waters, he says, have come in unto my soul. Psalm 69:1 Spiritual things are as a rock. For he says, You have set my feet upon a rock. Psalm 40:2 Worldly things are as mire and clay; let us extricate ourselves from them. For so we shall be able to attain to the appearing of Christ. Whatever may befall us, let us endure. It is a sufficient consolation in all circumstances that we suffer for Christ. This divine incantation let us repeat, and it will charm away the pain of every wound.

And how can we suffer for Christ, you ask? If one accuse you falsely in any case, not on account of Christ, yet if you bear it patiently, if you give thanks, if you pray for him, all this you do for Christ. But if you curse him, if you utter discontent, if you attempt to revenge it, though you should not be able, it is not for Christ's sake; you suffer loss, and art deprived of your reward on account of your intention. For it rests with us either to profit, or to be injured, by afflictions. It depends not upon the nature of the affliction, but upon the disposition of our own minds. As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. Another under the same sufferings, yet not the same, for none ever suffered like Job— but under lighter sufferings, exclaims, is impatient, curses the whole world, and complains against God. He is condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from any necessity arising from his afflictions, since if necessity arising from events were the cause, Job too must have blasphemed; but since he, who suffered more severely, did no such thing, it did not come to pass from this cause, but from the man's weakness of purpose. We want therefore strength of soul, and nothing will then appear grievous, but if our soul is weak, we find a grievance in everything.

According to our dispositions, all things become tolerable or intolerable. Let us strengthen our resolution, and we shall bear all things easily. The tree whose roots are fixed deep in the earth is not shaken by the utmost violence of the storm, but if it be set lightly in the surface of the ground, a slight gust of wind will tear it up from the roots. So it is with us; if our flesh be nailed down by the fear of God, nothing will be able to shake us; but if we merely intend well, a little shock will subvert and destroy us. Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, My soul cleaves to You; observe, he says not, draws near, but cleaves to You; and again, My soul thirsts for You. Psalm 62:3 He said not merely longs, that he might by such words express the vehemence of his desire; and again, Fix my flesh in Your fear. Psalm 118:120, Septuagint For he wishes us so to cleave and be united to Him, that we may never be separated from Him. If thus we hold by God, if thus we rivet our thoughts upon Him, if we thirst with the love of Him, all that we desire will be ours, and we shall obtain the good things to come, in Jesus Christ our Lord, to whom with the Father and the Holy Ghost be glory, power, and honor, now and for ever. Amen.

[AD 407] John Chrysostom on 2 Timothy 4:8

You should not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly you might rather grieve and fear lest I should fail and perish.

[AD 407] John Chrysostom on 2 Timothy 4:8

The martyr’s own struggles surpass our mortal nature. The prizes they won go beyond our powers and understanding. They laughed at the life lived on earth. They trampled underfoot the punishment of the rack. They scorned death and took wing to heaven. They escaped from the storms of temporal things and sailed into a calm harbor. They brought with them no gold or silver or expensive garments. They carried along no treasure which could be plundered but the riches of patience, courage and love. Now they belong to Paul’s choral band while they still await their crowns, because they have escaped henceforth the uncertainty of the future.

Source: DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.1

[AD 430] Augustine of Hippo on 2 Timothy 4:8

I have received the letter of your Reverence in which you urge on us the great good of loving and longing for the coming of our Savior. In this you act like the good servant of the master of the household who is eager for his lord’s gain and who wishes to have many sharers in the love which burns so brightly and constantly in you. Examining, therefore, the passage you quoted from the apostle where he said that the Lord would render a crown of justice not only to him but to all who love his coming, we live as uprightly as he and we pass through this world as pilgrims while our heart constantly expands with this love, and whether he comes sooner or later than he is expected, his coming is loved with faithful charity and longed for with pious affection.

Source: LETTERS 199.1.1

[AD 458] Theodoret of Cyrus on 2 Timothy 4:8

He calls the “crown of righteousness” that which has been prepared for the righteous, which is given by a just sentence. When? On that day. By whom? By the just judge. I have known him as just; I have known him as the judge. I trust in his judgment. I look for a sentence. In this way Paul offers consolation to all children of faith.

Source: INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

[AD 585] Cassiodorus on 2 Timothy 4:8

The holy man demands judgment because he is certain of the Lord’s mercy. As Paul has it: “As to the rest, there is laid up for me a crown of justice, which the Lord, the just Judge, will render to me in that day.” He walks in his innocence because … he puts his trust in the Lord. The presumption he shows is not in his own powers but in God’s generosity.

Source: EXPLANATION OF THE PSALMS 25.1

[AD 407] John Chrysostom on 2 Timothy 4:9-13

It is worth while to enquire why he calls Timothy to him, inasmuch as he was entrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, "But if I tarry long, that you may know how you ought to behave yourself in the house of God." [1 Timothy 3:15] But he was withholden by a strong necessity. He was no longer master of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, "Hasten to come to me before the winter."

"For Demas has forsaken me, having loved this present world." He does not say, "That I may see you before I depart this life," which would have grieved him, but "because I am alone," he says, "and have no one to help or support me."

"For Demas has forsaken me, having loved this present world, and is departed to Thessalonica"; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, "having loved this present world." At the same time he wishes to draw his disciple to him.

"Crescens to Galatia, Titus to Dalmatia."

These he does not censure. For Titus was one of the most admirable men, so that to him he entrusted the affairs of the island, no small island, I mean, but that great one of Crete.

"Only Luke is with me." For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude; of him Paul writes, "whose praise is in the Gospel throughout all the Churches." [2 Corinthians 8:18]

"Take Mark, and bring him with you, for he is profitable to me for the ministry."

It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. So it was on the same account he sent for Timothy, not for his own, but for the Gospel's sake, that his death might occasion no disturbance to the faithful, when many of his own disciples were present to prevent tumults, and to console those who would scarce have endurance to bear up at his death. For it is probable that the believers at Rome were men of consequence.

"And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when you come bring with you, and the books, but especially the parchments."

The word here translated "cloak" may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching. All the faithful, then, would suffer a great blow, but particularly those who were present at his death, and then enjoyed his society. But the cloak he requires, that he might not be obliged to receive one from another. For we see him making a great point of avoiding this; and elsewhere, when he was addressing those from Ephesus, he says, "You know that these hands have ministered to my necessities, and to those that were with me" [Acts 20:34-35]; and again, "It is more blessed to give than to receive."

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:9

It is worthwhile to raise the question of why Paul calls Timothy to come to him, when it is Paul who has the responsibility of caring for the church, indeed for a whole people. Paul does not do this out of arrogance. Paul was in fact ready to come to Timothy, as he says, “If I am delayed, you may know how one ought to behave in the household of God.” But necessity constrained him. He was no longer the master of his own movements. He was in prison and had been confined by Nero and was all but on the point of death. That he might not die before he saw his disciple, he therefore sends for him, desiring to see him before he dies and perhaps to turn over heavy responsibilities to him.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 749] John Damascene on 2 Timothy 4:9

That is, for relaxation and luxery.

[AD 155] Polycarp of Smyrna on 2 Timothy 4:10

Now I exhort all of you to be obedient to the word of righteousness and to exercise all patient endurance, such as you have seen with your very eyes, not only in the blessed Ignatius and Zosimus and Rufus but also in others who were of your membership, and in Paul himself and the rest of the apostles; being persuaded that all these “did not run in vain” but in faith and righteousness, and that they are now in their deserved place with the Lord, in whose suffering they also shared. For they “loved not this present world” but him who died on our behalf and was raised by God for our sakes.

Source: Letter of Polycarp 8

[AD 202] Irenaeus on 2 Timothy 4:10

. and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me."

[AD 380] Apostolic Constitutions on 2 Timothy 4:10

Of the churches of Galatia, Crescens.

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on 2 Timothy 4:10

Demas, having loved his own ease and security away from danger, has chosen rather to live luxuriously at home, rather than suffer hardships with Paul and share his present dangers. Paul has indeed blamed him, but only in order to confirm us, that we may not sink to self-indulgent weakness in declining toils and dangers, for this would amount to “having loved this present world.”

Source: HOMILIES ON 2 TIMOTHY 10

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:10

He calls “Galatia” what we now call Gaul; for so all of the older peoples called this place, as anyone can recognize from many sources, especially from the Jewish history written by Josephus. For those people who are now called Galatians are so designated in the old narratives that trace their movement from those regions to various places.

Source: COMMENTARY ON 2 TIMOTHY

[AD 749] John Damascene on 2 Timothy 4:10

He does not find fault with them; for they were sent for preaching.

[AD 407] John Chrysostom on 2 Timothy 4:11

It was not for his own relief but for the ministry of the gospel that Paul wanted Mark with him. For though he was imprisoned, he never ceased to preach. For the same reason he sent for Timothy, not for his own comfort but for the work of the gospel, so that his death would not disturb the faithful.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 220] Tertullian on 2 Timothy 4:13

Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel -a garment specially sacred to Osiris.

Source: De Corona

[AD 220] Tertullian on 2 Timothy 4:13

would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king's furnace praying in their trousers and turbans.

Source: On Prayer

[AD 384] Ambrosiaster on 2 Timothy 4:13

The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such.

Source: COMMENTARY ON THE SECOND LETTER TO TIMOTHY

[AD 407] John Chrysostom on 2 Timothy 4:13

This phailonēn may mean a garment, or, as some say, a bag, in which the books were contained.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 407] John Chrysostom on 2 Timothy 4:13

What had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:13

The view that this paenula is some other kind of book, rather than just a garment, is ridiculous.

Source: COMMENTARY ON 2 TIMOTHY

[AD 428] Theodore of Mopsuestia on 2 Timothy 4:13

Paul makes a distinction here between the parchment volumina, which are in the form of scrolls, and the regular libros, which are in book or codex form.

Source: COMMENTARY ON 2 TIMOTHY

[AD 749] John Damascene on 2 Timothy 4:13

The money-bag had the books and the paper. He teaches us as if its our last breath, that if we are in prison, the divine oracles not must not be neglected. He speaks of the Jewish propitiation of the law.

[AD 220] Tertullian on 2 Timothy 4:14

The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.

Source: On the Flesh of Christ

[AD 407] John Chrysostom on 2 Timothy 4:14

Ver. 14. "Alexander the coppersmith did me much evil; the Lord reward him according to his works."

Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. "He did me much evil," he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: "What persecutions I endured, but out of them all the Lord delivered me." [2 Timothy 3:11] So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it.

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:14

Here again he makes mention of his trial, not wishing merely to censure and accuse the man but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 407] John Chrysostom on 2 Timothy 4:15

Ver. 15. "Of whom also beware; for he has greatly withstood our words."

That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. And that he says these things to prepare the mind of his disciple, is manifest also from what follows. But see how he mentions other of his trials.

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:16

Ver. 16. "At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge."

Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. "All men," he says, "forsook me." And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what "first answer," does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:16

If in time of war someone abandons a companion who is exposed to danger and shrinks back from the confrontation with the enemy, he would be justly condemned by the others for this gross betrayal. It is even more true with those who work for the gospel. But he then moves on to give encouragement to his disciple in what follows.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 430] Augustine of Hippo on 2 Timothy 4:16

For we owe “fruits” to those who minister spiritual doctrine to us through their understanding of the divine mysteries. We owe these to them as men. We owe these fruits also to “the living souls” since they offer themselves as examples for us in their own continence.

Source: Confessions 13.25.38

[AD 749] John Damascene on 2 Timothy 4:16

For he once stood before Nero, and he escaped.

[AD 339] Eusebius of Caesarea on 2 Timothy 4:17

Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand.

Source: ECCLESIASTICAL HISTORY 2.22

[AD 407] John Chrysostom on 2 Timothy 4:17

Ver. 17. "Notwithstanding the Lord stood with me, and strengthened me."

Though deserted by man, God does not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink.

"That by me the preaching might be fully known."

That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was entrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety.

"And that all the Gentiles might hear."

What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all.

"And I was delivered out of the mouth of the lion."

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:17

He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity and the violent and daring character of his government.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 749] John Damascene on 2 Timothy 4:17

So that everything may be revealed through preaching. Not by force, but as he said, through preaching, as if he was bearing a purple garment and a crown (see John 19:2), and because of them he was dilivered up. By "lion" he means Nero.

[AD 407] John Chrysostom on 2 Timothy 4:18

Ver. 18. "And the Lord shall deliver me from every evil work."

See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. "The Lord delivered me," he says, "and will deliver." But if he says, "He will deliver me," why does he say, "I am ready to be offered"? Attend to the expression, "He delivered me," he says, "from the lion's mouth"; and again, "He will deliver me," not from the lion's mouth, but "from every evil work." For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to "resist unto blood striving against sin" [Hebrews 12:4], and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up.

"And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen."

This then is salvation, when we shine forth there. But what means, "He will preserve me unto His kingdom"? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For "He that hates his life in this world shall keep it unto life eternal." [John 12:25]

"To whom be glory." Lo, here is a doxology to the Son.

Source: Homily 10 on Second Timothy

[AD 749] John Damascene on 2 Timothy 4:18

For then, he says, the threat had vanished. But because the Gospel became sufficient, he will rescue me from all: that is to say, he will not leave me and the threat will disappear.

[AD 407] John Chrysostom on 2 Timothy 4:19

Ver. 19. "Salute Priscilla and Aquila, and the household of Onesiphorus."

For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." [2 Timothy 1:18] By this naming of him, he makes those of his household also more zealous in such good actions.

"Salute Priscilla and Aquila." These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:20

Ver. 20. "Erastus abode at Corinth: but Trophimus have I left at Miletum sick."

This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest.

"Trophimus I have left at Miletum sick." Why then did you not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise.

For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt [Exodus 32:1]? How would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, "Sirs, why do you do these things? We also are men of like passions with you." [Acts 14:14-15] Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, "You men of Israel, why do you marvel at this, or why do you sook so earnestly on us, as though by our own power or holiness we had made this man to walk"? [Acts 3:12] Hear also the blessed Paul, saying, "There was given to me a thorn in the flesh, lest I should be exalted above measure." [2 Corinthians 12:7] But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, "My grace is sufficient for you"; not "that you may not be exalted above measure," but what? "For my strength is made perfect in weakness." Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, "We carry this treasure in earthen vessels" [2 Corinthians 4:7]; that is, in bodies weak and liable to suffering. Why? "That the excellency of the power may be of God, and not of us." If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, "He was sick near unto death, but God had mercy on him." [Philippians 2:27] And many other instances there are of his ignorance of events, which was profitable both for him and his disciples.

"Trophimus I have left at Miletum sick." Miletus was near Ephesus. Did this happen then when he sailed to Judea, or upon some other occasion? For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not. We see him however deserted by all. "For Demas," he says, "has forsaken me. Crescens is departed into Galatia, Titus to Dalmatia. Erastus abode at Corinth. Trophimus have I left at Miletum sick."

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:20

The apostles could not do everything. They did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right.… For many things were permitted by God that the weakness of human nature might be manifested.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 380] Apostolic Constitutions on 2 Timothy 4:21

Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul;

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on 2 Timothy 4:21

Ver. 21. "Do your diligence to come before winter. Eubulus greets you, and Pudens and Linus, and Claudia."

This Linus, some say, was second Bishop of the Church of Rome after Peter. "And Claudia." You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For a woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion and disorder, those who are engaged in public affairs would be kept at home, and political business would be ill managed. So that neither in those matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom. She is able to practice chastity even more than men, no such strong flame disturbing her; and to show forth modesty and gravity, and "holiness, without which no one shall see the Lord" [Hebrews 12:14]; and contempt of wealth, if she will, and in short all other virtues.

"Do your diligence to come before winter." See how he urges him, yet he does not say anything to grieve him. He does not say, "Before I die," lest he should afflict him; but, "Before winter," that thou be not detained.

"Eubulus," he says, "greets you, and Pudens, and Linus, and Claudia, and all the brethren." He does not mention the rest by name. Do you see that those were the most zealous?

Source: Homily 10 on Second Timothy

[AD 407] John Chrysostom on 2 Timothy 4:21

You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Clearly because they in purpose had already withdrawn from worldly affairs and were illustrious above others.… Such holy women are not prone to be discouraged by impediments in the affairs of this life. This is a work of divine grace given to this sex. A woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion or disorder, those who are engaged in public affairs would be kept at home and political business would be ill managed. So that neither in these matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom.

Source: HOMILIES ON 2 TIMOTHY 10

[AD 749] John Damascene on 2 Timothy 4:21

As if to say: Do not grieve which removes oneself from a settled position. The Lord is with you: And he did not say, with you, but, with your spirit, so there's a double of assistance with the grace of the Spirit, also to assist him. It was written to Timothy from Rome. He wrote the letter while he was in prison in Rome, together with the first letter that he wrote to him, and from the feet of perfection. For I am already being poured out as a drink offering, and the time of my departure has come (2 Tim 4:6).

[AD 407] John Chrysostom on 2 Timothy 4:22

Ver. 22. "The Lord Jesus Christ be with your spirit."

There can be no better prayer than this. Grieve not for my departure. The Lord will be with you. And he says, not "with you," but "with your spirit." Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us?

"Grace be with us. Amen."

Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

Moral . But how shall we draw down grace upon us? By doing what is pleasing to God, and obeying Him in all things. In great houses do we not see those domestics in favor, who do not regard their own interest, but with all zeal and alacrity promote their masters', and who not from the compulsion of the master, but from their own affection and good disposition, order all things well. When they are always before their eyes, when they are engaged in the house, when they are not occupied in any private concerns, nor caring for their own, but rather consider their masters' concerns as their own. For he who makes what is his own his master's, does not really give up his own to his master, but makes his interest his own; he commands even as himself in his affairs, and rules equally with him. He is often as much feared by the domestics, and whatever he says his master says too, and he is henceforth dreaded by all his enemies.

And if he who in worldly concerns prefers his masters interests to his own, does not really neglect his own interest, but rather advance it the more; much more is this the case in spiritual matters. Despise your own concerns, and you will receive those of God. This He Himself wills. Despise each, and seize upon the kingdom of heaven. Dwell there, not here. Be formidable there, not here. If you are formidable there you will be formidable not to men, but to demons, and even to the devil himself. But if your dependence is on worldly wealth, you will be contemptible to them, and often to men too. Whatever be your riches, you will be rich in servile things. But if you despise these, you will be radiant in the house of the King.

Such were the Apostles, despising a servile house and worldly wealth! And see how they commanded in the affairs of their Master. "Let one," they said, "be delivered from disease, another from the possession of devils: bind this man, and loose that." This was done by them on earth, but it was fulfilled as in Heaven. For, "whatever you shall bind on earth," said He, "shall be bound in Heaven." [Matthew 18:18] And greater power than His own did He give them. And that I lie not, appears from His own words. "He that believes in Me, greater works shall he do than these which I do." [John 14:12] Why so? Because this honor is reflected upon the Master. As in our own affairs, if the servant has great power, the master is the more admired, for if the servant is so powerful, much more is he who commands him. But if any man, neglecting his master's service thinks only of his wife, his son, or his servant, and seeks to be rich, and to lay up treasure there, by stealing and robbing his master of his possessions, he is presently ruined, and his wealth perishes with him.

Wherefore having these examples, I beseech you, let us not regard our possessions, that we may regard ourselves: nay, let us despise them, that we may obtain them. If we despise them, He will take care of them; if we take care of them, God will despise them. Let us labor in the concerns of God, not in our own, or rather really in our own, for His are our own. I speak not of heaven, nor of earth, nor of the things of this world: these are unworthy of Him. And they belong alike to the faithful and the unbelievers. What then do I speak of as His? His glory and His kingdom. These are His, and ours for His sake. How? "If we be dead with Him," He says, "we shall also live with Him. If we suffer, we shall also reign with Him." [2 Timothy 2:11] We have become "joint heirs," and are called His "brethren." Why do we sink below, when He is drawing us upward towards Himself? How long shall we be poor, and beggarly? Heaven is set before us; and do we linger on earth? Is His kingdom opened to us, and do we choose such poverty as is here? Is life immortal offered us, and do we spend ourselves for lands, for wood and stones? Be truly rich. I would wish you to be so. Be covetous and rapacious, I blame you not for it. Here it is a fault not to be covetous, here it is blameworthy not to be grasping. What then is this? "The kingdom of Heaven suffers violence, and the violent take it by force." [Matthew 11:12] There be thou violent! Be grasping! It is not diminished by being seized upon. For neither is virtue divided, nor piety lessened, nor the kingdom of Heaven. Virtue is increased when you seize upon it, while temporal goods are lessened when they are seized upon. And this appears from hence: Let there be ten thousand men in a city; if all seize on virtue, it is multiplied, for they become righteous in ten thousand things. If no one seizes upon it, it is diminished, for it is nowhere to be found.

You see then that good things are multiplied on being possessed by many, but earthly goods are rather diminished by seizing. Let us not therefore sit down content with poverty, but let us choose riches. God is then rich, when those who enjoy His kingdom are many. "For He is rich," it is said, "unto all that call upon Him." [Romans 10:12] Increase then His substance; and you will increase it by taking possession of it, by being covetous of it, by violently seizing it. And truly there is need of violence. Wherefore? Because there are so many impediments, as wives and children, cares and worldly business; besides those demons, and him who is the ruler of them, the devil. There is need then of violence, there is need of fortitude. He who takes by violence is exposed to toils. How? He endures all things, he contends against necessities. How? He almost attempts impossibilities. If such are those who take by violence, and we shrink from attempting even what is possible, how shall we ever win? Or when shall we enjoy the things for which we strive? "The violent," it is said, "take" the kingdom of heaven "by force." Violence and rapacity are needed. For it is not simply set before us, and ready to our hands. He who seizes by violence, is ever sober and watchful, he is anxious and thoughtful, that he may make his seizure at a seasonable time. Do you not see that in war he who is about to make a seizure keeps watch and is under arms the whole night? If then they who aim at seizing upon worldly goods, watch and are armed all the night long, should we, who wish to seize upon spiritual things, sleep and snore in the day, and continue always naked and unarmed? For he who is engaged in sin is unarmed; as he who practices righteousness is armed. We do not fortify ourselves with almsgiving. We do not prepare for ourselves lamps that are burning, we do not fence ourselves in spiritual armor. We do not learn the way that leads there. We are not sober and watchful, and therefore we can seize no spoil.

If a man wishes to make an attempt on a kingdom, does he not set death before him in a thousand shapes? Is he not armed at all points, does he not practice the art of war, does he not do everything with this view, and so rush on to the attack? But we do not act thus. We wish to take the spoil while we are sleeping, and therefore we come off with empty hands. Do you not see plunderers, how they flee, how rapidly they move? How they force their way through everything? And there is need of expedition here. The devil is in pursuit of you. He orders those before to detain you. But if you are strong, if you are watchful, you will spurn one, and thrust aside another, and escape from all, as a bird. Yea, if you depart hence, if you escape from the market and the tumult, I mean this life, and arrive at those higher regions beyond these, in the world to come. For there, as in a solitude, there is no tumult, no one to disturb, or to stay your course.

Have you seized? Yet a little exertion is needed after the seizure, that what you have seized may not be taken from you. If we run on, if we look to none of those things that are set before our eyes, if we consider nothing but how we may escape from those who would hinder us, we shall be able to retain with all security what we have seized. Have you seized on chastity? Tarry not; flee beyond the reach of the devil. If he sees that he cannot overtake you, he will cease to pursue; as we, when we can no longer see those who have robbed us, despair of the pursuit, and do not pursue, nor call on others to stop thief, but suffer them to escape. So do thou run vigorously at the beginning, and when you are beyond the reach of the devil, he will not afterwards attack you, but you will be in safety, securely enjoying those unspeakable blessings, which God grant that we may all obtain through Jesus Christ our Lord. To whom with the Father, and the Holy Ghost, be glory, power, honor, and worship, now and for ever, and world without end. Amen.

Source: Homily 10 on Second Timothy