Interpretation of 2 Timothy

The divine Apostle wrote the second letter to the thrice-blessed Timothy from Rome, when he was by now close to the very end of his life. He himself made this plain by writing: “For I am already being poured out as a libation, and the time of my departure has come.” He wrote to him to encourage him for the contests on behalf of godliness, and to urge him to bear nobly the dangers on behalf of the faith. He also pointed out the prizes of the contests. And he foretold, too, about certain people who wear the outward show of godliness but choose a life foreign to their profession. “Paul, an apostle of Jesus Christ by the will of God, according to the promise of the life that is in Christ Jesus, to Timothy, beloved and true child: grace, mercy, peace from God the Father and Christ Jesus our Lord.” Not every son is beloved; for sometimes perverseness quenches even the natural affection for children. But it was not nature but his disposition that made the all-excellent Timothy both son and beloved. The words “according to the promise of life” are to be understood thus: The Master God, he says, appointed me an apostle, the Son also voting with him, so that I might proclaim to men the promised eternal life …

“I give thanks to God, whom I serve from my forefathers with a pure conscience.” The statement is truthful, even though the brilliance of his life also bore witness to it; yet by the “pure conscience” he hinted at his sincere disposition toward God. For even when he was persecuting, he supposed he was doing this for God. This is what he said in the letter to the Philippians too: “As to zeal, persecuting the church; as to the righteousness that is in the law, blameless.” “As I have unceasing remembrance of you in my prayers night and day, longing to see you, remembering your tears, that I may be filled with joy.” The order of the words has made the sense unclear. He means this: remembering your tears, I am filled with great gladness, and I am kindled with longing, yearning to see you again; and praying continually I sing praise to God for you. It is likely that the tears came to him when Paul was taking leave of him, and of the teacher’s … “Being reminded of the unfeigned faith that is in you.” The sincerity of your faith gladdens me especially. “Which dwelt first in your grandmother Lois and your mother Eunice.” The blessed Luke too mentions his mother in the Acts: “There was there,” he says, “a disciple named Timothy, the son of a believing Jewish woman.” But the one she was of old, the other she took on; for being a Jewish woman, she believed in the Saviour of all. By the praise-filled remembrance of his forebears the divine Apostle strengthens the faith in the disciple; for nothing helps as much as an example from one’s own family. And since it happens that some born of godly parents do not emulate the godliness of their forebears, he necessarily added: “And I am persuaded that in you also.” Then this very thing of the …

“For this reason I remind you to rekindle the gift of God that is in you through the laying on of my hands.” These things I am persuaded of concerning you … the grace of the Spirit which you received through my ordination. For just as oil makes the flame of the lamp stronger, so the good eagerness of the soul draws to itself the grace of the all-holy Spirit.

“For God did not give us a spirit of cowardice, but of power and love and self-control.” For God has given us the grace of the all-holy Spirit, not so that we should shrink from the dangers on behalf of godliness, but so that, filled with divine power, we may love him fervently and bring to order the disorder of the passions that dwell in us. “Do not then be ashamed of the testimony of our Lord, nor of me his prisoner.” What was preached was a cross, and insults, and abuse, and suffering, and death; and to unbelievers these seemed full of shame. “For the word of the cross,” he says, “is folly to those who are perishing.” For this reason he himself also, writing to the Romans, said: “For I am not ashamed of the gospel; for it is the power of God for salvation to everyone who believes.” He exhorts the disciple, then, to preach these things with boldness. For this reason too he mentioned his own bonds, teaching that he was living in prison in fetters for the sake of the preaching. “But share in suffering for the gospel according to the power of God, who saved us and called us with a holy calling.” He called the sufferings of the heralds the gospel’s, since for its sake they endured punishments of every kind. He charges him, then, to bear these things nobly, and encourages him with the remembrance of the divine power. For he who called us to salvation also supplies power, measuring it by the faith of those who receive the grace. “Not according to our works, but according to his own purpose and grace.” He called us not by looking to our life, but through his lovingkindness alone. “Which was given us in Christ Jesus before eternal times, but has now been manifested through the appearing of our Saviour Jesus Christ.” These things the God of all foreordained from above and before the ages; but now he has brought what was foreordained to its fulfilment. And in these things, when … he had the Master Christ as one who shared his decision, and as fellow-worker in accomplishing them; for through his appearing he completed the work. Clearly through these words too he showed the eternity of the Son; and he speaks also of what was done through the Saviour’s becoming man. “Who abolished death and brought life and incorruption to light through the gospel, for which I was appointed a herald and apostle and teacher of the gentiles.” For the only-begotten Word, having become man, put an end to the dominion of death and gave us the promise of eternal life. For he said “brought to light” in place of “announced beforehand.” And me, he says, he has appointed herald of these things, so as to bring to all the nations the good tidings of the good things,

“For which cause I also suffer these things.” He has clearly shown both their ingratitude and his own courage. For when they received good tidings, they punished him when they ought to have honoured him; but he received the punishments with pleasure. For this is what he added: “But I am not ashamed.” For this reason he exhorted the disciple too not to be ashamed. “For I know whom I have believed”: that is, that he is God, that he is Maker, that he is Master and Lord. “And I am persuaded that he is able to guard my deposit until that day.” For I am confident, looking to his power, that he will keep untouched, until his coming, all the grace of the Spirit that he gave me. Then he teaches how it is possible [to keep] virtue. … “which you heard from me, in the faith and love that is in Christ Jesus.” Imitate, he says, the painters; and just as they, attending to the originals, paint their images with precision, so you too hold as a kind of original the [teaching] about faith from me …

“Guard the good deposit through the Holy Spirit who dwells in us.” You have the grace of the Spirit, sufficient for illumination; by it, then, keep your eagerness intact. Then by the remembrance of his own trials he urges him too to bear such things. “You know this, that all those in Asia turned away from me, among whom are Phygelus and Hermogenes.” Of old the palace was in Rome. Many, then, stayed there, some for trade, others for other needs. Naturally, then, at that time too some of the believers from Asia went away and fled the Apostle’s company, through fear of Nero. He has set down the names of these two as the clearest demonstration … And this he did not to accuse them, but to make the opponents of the faith plain to the one to whom the preaching in Asia had been entrusted. But just as by these words he urged him to bear nobly the painful things that befall him, so by what follows he offers him comfort. “May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chain; but when he was in Rome he searched for me very eagerly and found me. May the Lord grant him to find mercy from the Lord on that day; and how much he served me in Ephesus you know very well.” … having offered the Apostle his service, and having reaped blessing from that tongue. For those whom he mentioned before turned away from the Apostle even when they were present; but this man ran from Asia to Rome, neither wearied by the length of the journey nor afraid of the most savage emperor, and he thought him worthy of every kind of service. For this reason he repaid with divine mercy not only him but also his whole household. He reminded him, as one who knew, of the service rendered by him in Ephesus too. That he wrote both the gloomy things and the cheerful things for the disciple’s benefit, what follows bears witness.

“You then, my child, be strong in the grace that is in Christ Jesus.” Knowing these things, he says, stand firm like a man; for the grace of the Lord upholds you. “And what you heard from me through many witnesses, entrust these to faithful men who will be able to teach others also.” What you heard me teaching many (for this is what he meant by “through many witnesses”), go on preaching these things; and just as you were appointed teacher by me, so you too teach those adorned with faith the things you have learned, so that they in turn [may hand on] to others the … “You therefore suffer hardship as a good soldier of Jesus Christ.” Look to whose soldier you are, and bear nobly the toils of the campaign. Then, staying with the metaphor, he draws the benefit from it.

“No one serving as a soldier entangles himself in the affairs of everyday life, so that he may please the one who enlisted him.” Those who embrace the soldier’s life are kept apart from the occupations of trade and take thought only for skill in arms, so as to serve their commanders, who have the same nature as they. Then from another image too he builds the same exhortation.

“And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.” Athletics too has certain laws according to which athletes must contend; and whoever wrestles against them misses the crowns. Having thus shown that the best soldier is free of other cares, and that the noble athlete contends lawfully and is lawfully crowned, he brings in yet another image, which itself joins gain to toil. “The hard-working farmer must be the first to partake of the fruits.” For those who till the land partake of the fruits before the owners. You too, then, he says, have great rewards for your toils, since you cultivate the souls of men entrusted to you. For this is what he added:

“Consider what I say; for the Lord will give you understanding in all things.” Since the form of his speech was figurative, he necessarily roused him to perceive the hidden meaning, and prayed that he might receive understanding from God. Some, however, understood the image of the farmer differently: they said that the Apostle was charging the disciple to have his necessary food from the preaching. “Remember Jesus Christ, raised from the dead, of the seed of David, according to my gospel, for which I suffer hardship even to chains, as a criminal.” At that time Simon began to sow the thorns of heresy. He and all who came from him denied the taking up of the flesh, and said that the becoming man had happened in appearance. For this reason the divine Apostle, keeping silent for the present about the divine nature, wrote to him only about the incarnation, charging him always to remember the birth according to the flesh from the seed of David, and the resurrection from the dead. He set down both, the birth and the passion; and he added the lineage too, since the enemies of the truth openly denied all these things. And it is in preaching this gospel, he says, that I endure the sufferings of criminals. And showing the strength of the preaching, he added: “But the word of God is not bound.” For though hands and feet are bound, the tongue preaches the gospel …

“Therefore I endure all things for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.” For I gladly bear gloomy things of every kind, so that those who are worthy may enjoy salvation and share in that eternal glory. For the Master not only granted salvation to those who believe, but also promised them imperishable glory. Having thus shown the rewards of the toils, he added:

“Faithful is the saying.” That is, true, beyond dispute, free of falsehood. … “If we endure, we shall also reign with him.” He set down “we died with him” not only about those who are put to death, but also about the baptized. For these too, believing genuinely and showing a life that corresponds to their faith, share in life with the Master. “If we deny him, he also will deny us.” For the Master himself said these things in the holy Gospels: “Whoever denies me before men, I also will deny him before my Father who is in heaven.” Then he teaches that the one who denies will not harm him,

“If we are faithless, he remains faithful; for he cannot deny himself.” For neither by believing do we declare him God, nor by disbelieving do we cast him out of the divine nature; but whether we believe or disbelieve, he is God. We … “Remind them of these things, charging them before the Lord not to fight about words, to no profit, to the ruin of those who hear.” For one must only believe, and not make discussion of these things an occasion for blasphemy, nor cause harm to the hearers through strife.

“Be eager to present yourself approved … the word of truth.” We praise those farmers who cut their furrows straight. So too that teacher is praiseworthy who [keeps] to the rule of the divine words …

“But avoid profane, empty babblings.” He has shown clearly that by “cutting straight” he meant the teaching of the truth; for he advised fleeing their foul and vain doctrines. “For they will advance further in ungodliness, and their word will spread like gangrene.” Gangrene is a disease that creeps and ruins even the healthy part of the body. To this he likens those who [teach] what is contrary to the truth … for often [they infect] even those free of the disease; and he sets down the names of those whom he likened to the disease. “Among whom are Hymenaeus and Philetus.” And what do these teach?

“Who have swerved from the truth, saying that the resurrection has already taken place, and are overturning the faith of some.” … from the begetting of children … they deceived some into falling away from the apostolic teaching. And since he said “they are overturning the faith of some,” he necessarily shows the strength of the truth.

“Nevertheless God’s firm foundation stands, having this seal.” The foundation of the truth, he says, cannot be shaken; for God laid this foundation. And the seal of the foundation is the hope of the resurrection. For he who rejects the common resurrection denies the resurrection of Christ; and he who denies this rejects the passion as well; and he who rejects this does away also with the birth from the Virgin. Fittingly, then, he called faith in the resurrection the seal of the foundation. “The Lord knows those who are his, and let everyone who names the name of the Lord depart from iniquity.” The words are from Scripture, but he set both down opportunely, bidding believers both to flee the company of the impious and not to be vexed at their uprisings. For from above, he says, the God of all knew beforehand both those who believe and those who would openly make war on the truth. Then, setting down a fitting image, he offers him comfort from it. “But in a great house there are not only vessels of gold and silver, but also of wood and of clay, some for honour and some for dishonour.” He likened the world to a great house; to golden vessels, those who shine with godliness and virtue; to silver ones, those who embrace life in the world with faith and righteousness; to wooden and clay ones, those who live with impiety and wickedness. But those vessels nature distinguished, while it is their own choice that has made these people honourable or dishonourable. For this is what the following teaches: “If anyone, then, cleanses himself from these, he will be a vessel for honour, sanctified, useful to the Master, prepared for every good work.” Having thus shown that choosing the better depends on the will, he offers him exhortation about what is to be done. “But flee youthful desires.” That is, luxury, immoderate laughter, vainglory, and things like these. And he states also what is to be done: “But pursue righteousness, faith, love, peace, with all who call on the Lord from a pure heart.” For it is possible to love all, since the law of the Gospel also commands this:

“Love your enemies.” But to be at peace with all is not possible, for this requires the choice of both sides. And such are all who call on the Master from a pure heart. “But refuse foolish and ignorant questionings, knowing that they breed quarrels.” Such are the discussions held out of ambition and not for any need. “And the Lord’s servant must not quarrel.” For the one entrusted with preaching the divine teachings must offer them without quarrelling. For this is what he adds: “But be gentle to all, apt to teach, patient, in meekness correcting those who oppose …” Offering the teaching to those who disbelieve, and bearing their objections patiently, he will often persuade even the confirmed heretics. And he teaches him to persevere in teaching and not to give up on those who do not readily receive the word of the preaching. “If perhaps God may grant them repentance leading to salvation, and they may come to their senses out of the snare of the devil, having been taken captive by him to do his will.” For it is likely that they will obtain help from above, escape the snares of the devil, and learn how great is the distance between truth and falsehood. Then he foretells the corruption of most people that will come about in the churches, teaching him not to be vexed at the slackness of some, since those who come later will be worse. “But know this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boasters, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, … conceited, lovers of pleasure rather than lovers of God, having a form of godliness but having denied its power.” I think it is this time that was foretold. For our life is full of these evils; and wearing the outward show of godliness, by our deeds we fashion the image of wickedness. For we have become lovers of money instead of lovers of God, and we embrace slavery to the passions, and, in a word, one can find in us all the other things that the divine Apostle foretold. And by what follows he commanded those entrusted to Timothy’s care to flee the company of these people; for he says: “Avoid these too.” And continuing the accusation, he adds this as well: “For of these are those who creep into households and take captive silly women laden with sins, led away by various desires and pleasures, always learning and never able to come to the knowledge of the truth.” Of this prophecy too we see the fulfilment; for very many, not even wary of the apostolic prediction, openly dare this lawlessness as well. Then from more ancient narratives he offers consolation to those who are disheartened because of these things. “Just as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, disqualified regarding the faith.” Tares, he says, usually spring up beside the wheat: the heralds of the truth have always had opponents. Who was more renowned for godliness than Moses? Yet even he had sorcerers openly arrayed against the truth. The divine Apostle did not learn their names from the divine Scripture, but from the unwritten teaching of the Jews. But it is likely that the grace of the Spirit also revealed them to him.

“But they will not advance further; for their folly will be plain to all, as theirs also was.” For hypocrisy cannot escape notice for long. And this is not contrary to what was said before. There he said about them, “They will advance further in ungodliness”; but here he said “they will not advance” about the deceit they dare, in place of “they will not escape notice for long as they feign godliness, but very quickly …” … he sets himself before the disciple [as an example].

“But you have followed my teaching”: that is, the truth through the preaching. “My conduct”: my way of life shown through deeds. “My purpose”: you have learned my aim too. “My faith”: what disposition I have toward the Master. “My patience”: how I bear the faults of the brothers. “My love”: how affectionately I am disposed toward all. “My endurance”: how nobly I bear the … of my opponents …

“The persecutions, the sufferings.” Then he reminds him of some of them. “What happened to me at Antioch, at Iconium, at Lystra; what persecutions I endured; and out of them all the Lord rescued me.” Leaving aside the others, he [mentioned] those in Pisidia and Lycaonia …; for the one to whom he was writing was himself [from there], and these were better known to him than the others. And he showed the divine help as well, encouraging the disciple. Then he states, and as it were defines, what accompanies …

“And all who desire to live godly in Christ Jesus will be persecuted.” For the common enemy makes war on them either through men against men, or through their own thoughts. “But evil men and impostors will advance to the worse, deceiving and being deceived.” For the destroyer of men works together with his own, and like a trainer anoints them for wickedness.

“But as for you, remain in what you have learned and been assured of.” Keep firm the teaching whose truth you have learned by experience; for this is what he meant by “you were assured.” For he was an eyewitness of the apostolic miracles, and he himself worked many such. Then he shows also the trustworthiness of the teacher, making the teaching more steadfast by this: “Knowing from whom you learned it.” And he reminds him also of his upbringing in godliness.

“And that from infancy you have known the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” And since so great … he teaches also the benefit that springs from them. “All Scripture is God-breathed and profitable.” By using this qualification he set apart the writings of human wisdom. And he called the spiritual Scripture “God-breathed”; for the grace of the divine Spirit spoke through the prophets and the apostles. The Holy Spirit, then, is God, if indeed, according to the Apostle, the Scripture of the Spirit is God-breathed. And he teaches also the kinds of benefit. “For teaching”: for what we do not know, we learn from there. “For reproof”: for it reproves our lawless life. “For correction”: for it summons those who have turned aside back to the straight road. “For training in righteousness”: for it trains us in the forms of virtue. “That the man of God may be complete, equipped for every good work.” All these things bring about perfection and bring one close to the God of all. Having thus shown the benefit of the God-breathed Scripture, he bids him offer it to all, and makes him afraid by the solemn charge. “I solemnly charge you, therefore, before God and the Lord Jesus Christ, who is to judge the living and the dead, by his appearing and his kingdom: preach the word.” The divine Apostle, fearing the accounting, continually weighs on the disciple with the charge; but he does this also out of love, wishing to make him illustrious and admired, and urging him to preach with boldness. He has called the Lord judge of the dead and the living since he both raises the dead and brings them to the judgment, and, clothing with incorruption those who are found [alive] at the time of the consummation, demands the accounting. “For we shall not all sleep,” he says, “but we shall all be changed.” “Be ready in season, out of season.” Nothing done out of season is praised. So he does not charge him to preach simply and at random, but to consider every time suitable for this. For he himself did this continually, in prison, on board ship, and with the table set beside him; and the events at Philippi, at Troas, and at sea bear witness. “Reprove, rebuke, exhort, with all patience and teaching.” The wise among physicians do this too: they first cut the hidden disease and use the harsher medicines, and only then sprinkle on the soothing ones. Reproof, then, is like the cutting; rebuke, like the astringent medicines; and exhortation, like the soothing ones. And since it happened that some did not accept the treatment offered, he necessarily [foretold] about these too … “For the time will come when they will not endure sound teaching, but according to their own desires they will heap up teachers for themselves, having itching ears; and they will turn their hearing away from the truth and turn aside to myths.” He set down “having itching ears” in place of “taking delight,” since itching produces a certain pleasure in the hearing. And such are the mythical teachings too, which bring delight, not profit.

“But you, be sober in all things.” Keep your [mind] awake for virtue. “Do the work of an evangelist.” Bear with pleasure the dangers on behalf of godliness. “Fulfil your ministry.” Whether they are persuaded or not, offer the teaching; for so you will accomplish the work that befits the ministry. Then he teaches why he offered him many exhortations about many things.

“For I am already being poured out as a libation, and the time of my departure has come.” I stand close to the very end of the contests. He called his slaughter a libation, since his blood would be poured out for godliness. “I have fought the good fight.” For, drawn up in battle against the whole host of the devil, I have set up the trophy. “I have finished the course.” For having run around most of the land and the sea, [I have enlightened] those held in the darkness of ignorance … “I have kept the faith.” For no one robbed me of it: no people, no demagogue, no emperor, no tyrant, not the devil himself. And he shows also the prizes of the contests.

“Henceforth there is laid up for me the crown of righteousness.” By “crown of righteousness” he means the one prepared for the righteous, the one bestowed by a righteous verdict. “Which the Lord will award me.” When? “On that day.” How is this clear? “The righteous judge.” I know, he says, that he is righteous, and I know also that he is judge; and I am confident about the judgment and await the verdict. Then he offers comfort also to all who have been nurtured in godliness. “And not only to me, but also to all who have loved his appearing.” For it is always the time for love; and he loves the Master’s appearing who follows his laws and lives by them; for such a one awaits the divine judgment with good hope. He said these things not boasting, but urging the disciple to hold to the contests, since unfading crowns are set before him. Then he calls him to himself. “Make every effort to come to me quickly.” The word “quickly” hints at his departure. And he states the cause of the …

“For Demas has deserted me, having loved the present age, and has gone to Thessalonica.” He too was one of the fellow-workers, and of those highly praised; for “Demas and Luke, my fellow-workers, greet you,” he says. But in the dangers Demas deserted the Apostle and went away, [preferring] his own safety …

“Crescens to Galatia.” This is what he called the Gauls; for so they were called of old, and so even now those who have shared in secular learning name them. “Titus to Dalmatia.” These are free of that accusation; for they were sent by him for the sake of the preaching.

“Only Luke is with me.” The one who wrote the Gospel and the Acts of the apostles. “Take Mark and bring him with you; for he is useful to me for ministry.” The testimony of the divine Paul is the greatest praise.

“But Tychicus I have sent to Ephesus.” It is clear from this that the blessed Timothy was not staying in Ephesus at this time, but somewhere else,

“The cloak that I left at Troas with Carpus, bring when you come, and the books, especially …” for so the Romans call skins. Of old they had the divine Scriptures in rolls; and so the Jews have them even to the present. “Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our words.” It is a prediction, not a curse. And he set this down to comfort the blessed Timothy and to teach him not to be vexed at the repeated uprisings of opponents. And it is nothing surprising that a coppersmith stirred up tumults and dangers against him; for it is the way of those who live by manual trades to rouse the crowds. So Demetrius the silversmith set the whole of Ephesus against him.

“At my first defence no one stood by me, but all deserted me; may it not be counted against them.” He showed his fatherly compassion toward them; for it came not from malice but from cowardice. “But the Lord stood by me and strengthened me, so that through me the proclamation might be fully accomplished and all the gentiles might hear.” When, having made use of his appeal, he was sent on to Rome by Festus, he made his defence and was released as innocent; and he reached Spain, and, running to other nations as well, he brought them the torch of the teaching. So he called the defence made on that journey his first. “And I was rescued from the mouth of the lion.” He called Nero a lion, both as king and as having been most savage.

“The Lord will rescue me from every evil deed and save me for his heavenly kingdom; to him be the glory for ever and ever. Amen.” He did not say, “He will rescue me again from the lion,” but “from every evil deed”; for he knew that he would certainly meet the end of his life. “Greet Prisca and Aquila, and the household of Onesiphorus.” Again he has honoured the wife before the husband; for she was surely the more zealous, and had greater eagerness for what is good. And since Onesiphorus was with him, he greeted his household, and through the greeting brought it the blessing. “Erastus remained at Corinth; Trophimus I left sick at Miletus.” He added these things too, urging him to the journey and teaching that all his companions had been left behind in various ways. “Make every effort to come before winter.” Through everything he points to his death. “Eubulus greets you, and Pudens, and Linus, and Claudia, and all the brothers.” He put in the names of the more zealous, and called the rest by the common title. They say that Linus succeeded the great Peter and adorned the throne of the church of the Romans after him. “Our Lord Jesus Christ be with your spirit.” This blessing he gave him, and he added the customary one: “Grace be with us. Amen.” He included himself too in the sharing of the grace. May we too obtain it, by the intercessions of the one who wrote the letter and the one who received it; and may we see them in the eternal tents, not from afar, as the rich man saw Lazarus, but dwelling near them and living under their leadership, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father with the all-holy Spirit, glory and majesty are fitting, now and always and to the ages of ages.