Commentary on the Second Epistle to Timothy

Thou therefore, my son, be strengthened in the grace which is in Christ Jesus, and in the things which thou hast heard of me by many witnesses; these commit to faithful men, who shall be fit to teach others also. He bids him be steadfast and strong in teaching the grace of God, which is given in Christ Jesus: and not only in grace, but also in the mysteries which concern Christ. He wills that secret things be entrusted to faithful and worthy men, who are able to teach others, not indiscriminately to common and careless persons; for a teacher must be chosen with great care.

Labor thou as a good soldier of Christ Jesus; for no man that warreth for God entangleth himself with worldly affairs, that he may please him to whom he has approved himself.

What he says is plain; because no man can serve two masters; for worldly affairs necessarily serve avarice, and unless men lie, they cannot transact business without it. There is, then, sin—but a light one.

But the churchman, in order to approve himself to God, being devoted to Him, fulfills the office he has promised, being solicitous in the things of God, and estranged from worldly business; for it is not fitting that one man hold a double profession.

if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

He who wishes to be crowned must act according to the law of the contest, that he may be able to receive the palm. Guard the good thing committed to thee. He made known the names of those whom he marked out as both profane and impious, straying from the truth; for they denied this, which is the very badge of Christians, that they believe they shall in the future rise again from the dead. But they, as we are taught from another Scripture, said that the resurrection takes place in one’s children, to whom there was no lack of one to give perverse assent against the faith which he had received from the beginning.

But the firm foundation of God stands, having this seal: the Lord knows who are his own; and let everyone who names the name of the Lord depart from iniquity.

The foundation of God is faith, which holds fast the things which God has promised; which faith cannot be broken by the devices of the faithless and heretics; for although these deny the things to come which we believe, God will nevertheless give the things we believe he will give, on the testimony of his promise. The seal, therefore, of God's promise is our faith, which confirms the words of God. In the day of judgment God will know those who have his sign, differing from the iniquity of the faithless and heretics, who thinks he can weaken God's promise; for nothing is so unjust as to contradict the faithfulness of God.

And thus it was said by Moses to Dathan, and Abiram, and Korah, when they presumed to offer sacrifices contrary to God's command: "The Lord knows," he says, "who are his." By this saying he showed what destruction awaited those who would pervert the words of God.

But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some indeed unto honor, but some unto dishonor.

By this saying he signified that in the Church there are diverse men: some good and the highest men, whom he wishes to be understood by gold; some merely good, whom he designates by silver; and others not good, whom he calls vessels of wood and of earth. Which I think is doubtful to no one; for the frequent word of the Apostle rebuking the Church of the Corinthians proves this. Now indeed it is plain in our Church, and in the temple of Jerusalem, which was a type of the Church, it is proved by manifest readings. For there were Sadducees there, from whose root came Hymenaeus and Philetus: concerning whose depraved opinion, when the Apostle had spoken, he immediately added this, that it is not to be wondered at that men appear dissenting in the Church.

For also in the Church of the Corinthians, of which I spoke, there were some who, dissenting, denied the resurrection. Yet the mad Novatian, in order to flatter his error, hands down that this is to be understood otherwise; so that the great house is believed to signify the whole world, which has diversity of men; whereas it is established that the Apostle used the example of the house of a rich and wealthy man, which, although it be abundant, nevertheless has vessels of wood and of earth: in this way the Church too, although it is called holy, nevertheless has both the vicious and those who hold depraved opinions, as I mentioned above. He shows that these are worthy of dishonor, yet not to perish, but to be purged by fire; because they are necessary to the house in some part.

But Novatian, puffed up with pride, in order to defend the truth and general holiness of his church, decided that it should be understood in this way, as though the Church were in his possession, and had all its members purified, on account of those matters concerning which he accuses us who are innocent. But what need was there in this place to say anything about the world, or to affirm that the world signifies the great house? For the Lord says to the apostles: "You are not of the world, but I have chosen you out of the world". How then are they to be enclosed within the world, who are denied to be of the world? And the same Apostle says: "What have I to do with judging those who are outside"? For in one house all are under one name; for all are reckoned by the one name of their Lord: but the world contains men of diverse profession; so that unlike persons profess that they have both gods and lords.

Therefore he does not call the world the great house, but the Church, in which all are under the name of one Lord.

If therefore anyone shall have purged himself from these, he shall be a vessel sanctified unto honor, useful to the Lord, prepared unto every good work.

Now another heresy is convicted by its own deceit, which asserts that certain souls are by nature evil, which cannot be compelled to good; whereas here he says that the evil can be changed into good, and the defiled purified. For Hymenaeus and Philetus could have cleansed their understanding, if they had wished, so as to become a sanctified vessel, prepared unto honor.

But flee youthful desires.

Youthful desires are adverse; for they are worldly pleasures, which are given over to all allurements; and for this reason they are to be fled by the servant of God. But follow after justice, faith, charity, peace, with those who call upon the Lord out of a pure heart. He bids these things to be followed, which to youthful age seem devious and harsh. For he who chooses justice, nothing acts contrary to him; and he who loves faith keeps the commandments: but he who follows charity is humble toward all; and the keeper of peace provokes no one to strife.

But foolish and unlearned questions avoid, knowing that they beget strifes.

Senseless questions are partly of unbelievers, partly of heretics: on the part of unbelievers, which force modest men into strife; for they are changed by the excessive contradiction of their impiety, and being angered say something contrary to their purpose. For some of the heretics are wont to feign patience (although they cannot bear to hear anything harsh from a Catholic), that they may commend their depraved discourses; therefore they must be avoided by these.

But the servant of the Lord must not strive, but be gentle toward all, apt to teach,

Every Scripture divinely inspired is useful for teaching, for reproof, for restoration, for correction, for instruction which is in righteousness itself, that the man of God may be ready, perfected unto every good work.

It is manifest that every scripture, whose author is shown to be God, is useful; for it was given to this end, that it might profit the unlearned, and restore the deformed, drawing the unjust to justice, that the man of God may be perfect in every good work; for advancing by degrees in the new man, it establishes him as the man of God.

I charge thee before God and Christ Jesus, who shall judge the living and the dead, by his coming and his kingdom; preach the word, be instant in season, out of season: reprove, exhort, rebuke, in all magnanimity and doctrine. He commands so carefully that the gift of God be preached inviolate, that with the testimony of God the Father and of Christ his Son he admonishes that this be attended to, and that one be instant in it; that by assiduous preaching and frequent reproof, with fitting opportunity, he may provoke to better progress: and that they may more readily assent to him who reproves, he exhorts that this be done without bitterness.

For there shall be a time when they will not endure sound doctrine; but according to their own desires they will heap to themselves teachers, having itching ears: and they will indeed turn away their hearing from the truth, but will be turned unto fables.

And this likewise is a prophecy of the holy Apostle, who, foreknowing things to come, carefully commands that instance be made in doctrine; so that, formed in faith and good works, and instructed in sound discipline, they may remain steadfast, so that in the last time, when certain persons shall begin to be turned from the truth unto error, they may persevere unmoved. For he says that such men will be, who wish to be taught according to their own desires; so that they turn away from constant and truthful teachers to those who will teach them the things they gladly hear; because the truth will seem harsh to them, so that, having abandoned their own doctrine, they give themselves over to fables. For they do not wish their wicked works to be reproved: wherefore they want such teachers as will serve their own manners; for their ears itch, that they may hear fables of vanities composed under the name of doctrine, in which they may delight.

And this is proper to none so much as to the Manichaeans, who have I know not what diverse fabrications called by inflated names; whereas they are frivolous things and certain ravings.

But be thou sober, patient in all things, do the work of an evangelist, fulfil thy ministry; for I am now being poured out as a drink-offering, and the time of my release is at hand. He admonishes and exhorts him to be watchful in ecclesiastical discipline, to act manfully, to expound the Scriptures, so that the prudent and learned may avoid empty fables. For the Apostle, knowing that his passion is imminent, wishes to leave in holy Timothy an example of pious conduct and sound doctrine, so that through succession there might never be lacking suitable teachers: yet he calls his passion a drink-offering; for he is offered to God who suffers for his righteousness.

I have fought the good fight, I have finished my course, I have kept the faith.

As for what remains, there is laid up for me the crown of righteousness, which the Lord, the just judge, will give me in that day; and not to me only, but also to those who love his coming. He recalls that he had kept all things which were useful and profitable both for himself and for others; for not only in words but also in works did he present a pattern to his hearers; so that toward his Author he might stand forth as a faithful steward of the truth of preaching, and, having wrestled with all care and skill against the princes and powers of the world, might leave an example of how they are to be overcome; so that, doctrine remaining inviolate and the lawful contest of the struggle accomplished, he might make them worthy to be crowned; because God, the just judge, will give the most ample rewards to those who love him and await the coming of his Son from heaven.

Be diligent to come to me quickly; for Demas has forsaken me, loving this present age, and has gone to Thessalonica, Crescens to Galatia, Titus to Dalmatia, Luke alone is with me. Take Mark, and bring him with thee; for he is useful to me for the ministry: but Tychicus I have sent to Ephesus. Although it is agreed that all instruction for a man of the Church is contained in the epistle, yet on account of great affection he desires his presence: but he bears witness to Mark for this reason, that he remembers his past labors.

The cloak which I left at Troas with Carpus, bring with thee when thou comest, and the books, but especially the parchments.

The Apostle was a Jew by birth, and possessed nothing that was foreign to him. Whence then did he have a cloak?

But because he was from Tarsus, and it is agreed that its people had been received into fellowship with the Romans, so that for the rest they were called Roman citizens; for this reason it was necessary that they also have a curia, in which, after the manner of the Romans, they might assemble wearing cloaks. For whoever at that time had gone out to meet the Romans with gifts were granted perpetual immunity, and were called Roman citizens and their brothers, as the same Apostle testifies. It may be, then, that if it was not his own—since he had given his whole self to the Law—he had his father's cloak.

Alexander the coppersmith did me much harm: the Lord will repay him according to his works.

Of whom be thou also aware; for he greatly withstood our words. This Alexander and the aforementioned Demas were colleagues. They were formerly with the Apostle, feigning friendship toward him: and because the deceitful are proven in time, both withdrew from him.

But this coppersmith, who was bolder in evil, withdrew from him in such a way that he even became a contradictor of his words.

Therefore he not undeservedly warns that this man, who had dared to contradict the Apostle, be avoided, leaving him to the judgment of God.

At my first defense no one stood with me, but all forsook me; may it not be laid to their charge.

He calls the pressures and tribulations inflicted upon him his defense; for suffering is life to Christians, and persecution is a defense: for a pressure inflicted for the sake of justice defends him in the day of judgment, rendering the faithless guilty. Therefore in the very beginnings of the pressure inflicted upon him, he complains that he was abandoned: and since he knows this to be the usual custom, he does not wish it to be imputed to them; since even when the Lord was seized by the Jews, the disciples abandoned him; since indeed it is written in the prophet: I will strike the shepherd, and the sheep of the flock shall be scattered.

But the Lord stood by me, and strengthened me; that through me the preaching might be fulfilled, and all the Gentiles might hear.

On this account he says that he was fortified by the help of our Lord, and increased in strength, that he might fulfill the preaching among all the Gentiles: for this reason he asks forgiveness for those by whom he was abandoned in his need; so that, being well accepted by God, he might not seek revenge. For on this account he believes himself the more helped by God, because he was abandoned by men.

I was delivered from the mouth of the lion.

The Lord will deliver me from every evil work, and will bring me safe into his heavenly kingdom: to whom be glory for ever, amen. Peter likewise, his fellow-apostle, says: For our adversary the devil goes about, roaring like a lion, seeking whom he may devour. But because he found no occasion in the Apostle by which he might deceive him, he stirred up against him, through his sons, pressure and punishments; so that, whether as a sinner or as a just man, he might yet be removed from this life, lest he should exhort many to the faith. And when he had nearly accomplished this, the Apostle, delivered by the providence of God, taunts him, testifying that he is weak, because he was snatched from his mouth; because what he desired he was not able to accomplish.

Therefore he rejoices that he was snatched from death by the help of God, and is so confident of God’s providence, that he believes himself to be delivered from future temptations also: and not only to be delivered for the present, but also that he will be safe in the day of judgment, and will reign with the Lord Christ for everlasting ages.

Greet Priscilla, and Aquila, and the household of Onesiphorus.

Erastus remained at Corinth: but Trophimus I left sick at Miletus. Make haste to come before winter. These are the Aquila and Priscilla with whom he lodged and worked with his hands. And this is that Onesiphorus, to whom he bears witness in the second epistle. But how is it that, with the Apostle present, who raised the dead, Trophimus should have been sick? But signs were made on account of unbelievers: and because merit is laid up with God from various causes; so that whether in tribulation or in sickness, he who gives thanks to God, and does not seek support from the opposing side, may thereby advance in merit before God. But because of the rains and the cold he warned him to come to him in autumn. Eubulus and Pudens greet you, and Linus and Claudia, and all the brethren. According to the usual custom, the epistle is completed with the greeting of the brethren.

The Lord Jesus Christ be with your spirit.

This is the subscription of the Apostle, which he says is a sign in every epistle. And because the Son of God is the same as the Son of man, and is called both Jesus and Christ: so that both man and God might be signified, he is named by two names. Yet by either name dignity is designated, for which reason the names were assigned.