Homilies on Second Timothy 4

'You therefore, my child, be strong in the grace that is in Christ Jesus; and the things which you have heard from me through many witnesses, these commit to faithful men, who shall be able to teach others also.'

'You therefore endure hardship, as a good soldier of Jesus Christ.'

'No one on service entangles himself in the affairs of this life, that he may please him who enrolled him as a soldier.'

'And if anyone also contend in the games, he is not crowned unless he contend lawfully.'

'The husbandman who labours must be the first to partake of the fruits.'

'For the Lord give you understanding in all things.'

It brings much courage to the disciple upon the sea, that his teacher too has been in a shipwreck and yet was saved;

for henceforth he will not suppose that the storms befall through any unskilfulness of his own, but through the very nature of the elements;

and this is no small consolation to the soul.

And in wars too it brings encouragement to the officer, to see the general wounded and yet recovering again.

So too it brings a certain comfort to the faithful, that the Apostle suffered many terrible things, and yet was not enfeebled by any of them;

for had this not been so, he would not have recounted his own sufferings.

For Timothy, hearing that one who was able to do so much and had prevailed over the whole world was in bonds and in afflictions, and yet neither fretted nor was vexed at being forsaken by his own people—even if he himself should suffer the same things, he would not suppose the matter to be a mark of human weakness, nor that these things had come upon him because he was a disciple and inferior to Paul (seeing that the teacher too suffered these things), but that all these had befallen through the very nature of the case.

For indeed he himself had wrought these things, and for this reason he recounts them, that he may strengthen him and revive him.

That it was indeed for this purpose that he did this, having recounted his afflictions and trials, he went on to add:

'You therefore, my child, be strong in the grace that is in Christ Jesus.'

What do you say? You have shaken us with fear; you said that you are bound, that you are in affliction, that all have turned away from you;

and then, as though you had said that you had suffered nothing terrible, nor been forsaken by any, you thus add, 'You therefore, my child, be strong'? With good reason;

because these very things strengthened you rather than him.

For if I, Paul, suffer these things, much more ought you to bear them;

if the teacher, much more the disciple.

And with much tender affection he brings forward the exhortation, calling him a child, and not simply so, but 'My child.'

'If you are a child,' he says, 'imitate your father;

if you are a child, be strong in the things I have spoken.'

or rather, not from the narratives alone, but also from the grace of God.

'For be strong,' he says, 'in the grace that is in Christ Jesus';

that is, through the grace of Christ.

That is: Stand nobly, you know the battle-array.

Since elsewhere too, when he says, 'Our wrestling is not against blood and flesh,' he does not say it to cast them down, but to rouse them up.

'Therefore be sober,' he says, 'be watchful, keep the grace of the Lord as your ally and fellow-combatant, and with much zeal and resolve contribute what lies in your own part.'

'And the things which you have heard from me through many witnesses, these commit to faithful men.'

To faithful men, not to inquisitive or contentious reasoners.

Of what sort? To those who will not betray the preaching.

'The things which you have heard,' not the things which you have argued out;

for faith comes by hearing, and hearing by the word of God.

What is the meaning of 'through many witnesses'? As if he had said: You did not hear it secretly nor in a corner, but in the presence of many, with all boldness.

He did not say 'Speak it,' but 'Commit it,' just as in the case of a treasure that which is committed is entrusted in safe keeping.

Again he puts the disciple in fear, both from what is above and from what is below.

But he does not say 'Commit it' to faithful men alone;

for what profit is there when a man is faithful, but cannot pass on the teaching to others—when he himself does not betray the faith, yet does not make others such as himself? Two things, therefore, the teacher must possess: he must be both faithful and apt to teach.

For this reason he says, 'Who shall be able to teach others also.'

'You therefore endure hardship, as a good soldier of Jesus Christ.'

Wonderful! How great is the dignity, to be a soldier of Christ!

Consider the kings on earth, how those under them count it a great thing to be so.

If, then, to endure hardship belongs to a king's soldier, not to endure hardship belongs to no soldier at all.

So that one ought not to be vexed if you endure hardship;

for this is what belongs to a soldier.

but rather to be grieved if you should not suffer hardship.

'No soldier on service entangles himself in the affairs of this life, that he may please him who enrolled him as a soldier.'

'And if anyone contends in the games, he is not crowned unless he contends lawfully.'

These things were spoken to Timothy, yet through him they are spoken to every teacher and every disciple alike.

Let no one, then, who holds the office of bishop count himself unworthy on hearing these things; rather let him count himself unworthy if he does not practise them.

'If anyone contends,' he says, 'he is not crowned unless he contends lawfully.'

What does 'unless lawfully' mean? It is not enough that he merely enter the contest, nor that he anoint himself, nor that he grapple with an opponent; but unless he observes the whole law of the contest—that concerning diet, that concerning self-control and gravity, that in the wrestling-school—and goes through absolutely everything that befits athletes, he is never crowned.

And mark the wisdom of Paul:

he made mention of the contest and of soldiers—the one, that a man might be ready for slaughter and killing and bloodshed; the other, for endurance, that he might bear all things nobly, that he might be continually in training.

'The husbandman that labours,' he says, 'must be first partaker of the fruits.'

He spoke from his own examples; he spoke from the teacher;

he goes on to speak also from things that commonly happen—of athletes, of soldiers;

and there he sets forth the prizes: the one, 'That he may please him who enrolled him as a soldier';

and he adds a third example as well, one that suits him most especially;

for that of the soldier and that of the athlete are fitting also for those who are subject, but that of the husbandman belongs rather to the teacher.

Not as a soldier, nor as an athlete only, but also as a husbandman.

The husbandman cares not for himself only, but also for the fruits of the earth;

that is to say, the husbandman too reaps no small recompense for his labours.

Here he shows both the self-sufficiency of God and the recompense of teaching, having spoken of a matter common to all.

'Just as the husbandman,' he says, 'does not toil to no profit, but before all others himself enjoys the fruit of his own labours, so also is it reasonable for the teacher.'

Either this, or he speaks concerning the honouring of teachers.

For why did he not say simply 'husbandman,' but 'the one that labours'? Nor simply 'the one that toils,' but 'the one that wears himself out'? Here too, with a view to any delay, that no one might be grieved, he says, 'Even now you are receiving your reward';

or else that the recompense lies in the very toil itself.

Since, then, he had set forth the examples of soldiers and athletes and husbandmen, and everything in a manner altogether enigmatic, he says, 'No one is crowned unless he contends lawfully.'

And having said, 'The husbandman that labours must be first partaker of the fruits,' he added:

'for the Lord give you understanding in all things.'

For it is on this account that these things were spoken in proverb and in parable.

Then again, displaying his tender affection, he does not cease to pray for him, inasmuch as he is anxious for him as for a true-born child, and he says:

'Remember Jesus Christ raised from the dead, of the seed of David, according to my Gospel, wherein I suffer hardship even unto bonds, as an evildoer.'

For what reason does he make mention of this here? Chiefly, indeed, he is aiming at the heretics, but at the same time also encouraging him and showing the profit of sufferings—that our very Teacher, Christ, through suffering overcame death.

'Remember this,' he says, 'and you will have sufficient consolation.'

'Remember,' he says, 'Jesus Christ raised from the dead, of the seed of David.'

For already from that time certain men had begun to subvert the dispensation, being ashamed at the greatness of God's love toward mankind.

For such were the benefits God bestowed on us, that men were ashamed to ascribe them to God, and disbelieved that He had condescended so far.

Everywhere in his epistles he sets this down, saying, 'According to my Gospel'—either because it was necessary to obey him, or because there were also others preaching a different gospel.

'Wherein I suffer hardship,' he says, 'even unto bonds, as an evildoer.'

Again he brings in the consolation from himself, again the exhortation;

and by these two things he anoints his hearer—both by knowing how to suffer hardship, and by not doing this for any useless end.

In the one way he will gain, but in the other he will even be harmed.

For what profit is there if you show the teacher suffering hardship, yet to no useful purpose? But that is marvellous—if it be for some useful end, if it be for the benefit of those who are taught.

'But the word of God is not bound.'

That is to say: 'If we were worldly soldiers,' he says, 'or if we were waging a war perceived by the senses, then these bonds that hold the hands would have force;'

but as it is, God has made us such that we prevail against no man by the hand.

For the hands indeed are bound, but not the tongue;

for no one is able to bind the tongue, save only cowardice and unbelief;

so that, as long as we have not these, even though you should cast bonds about us, the preaching is not bound.

For instance, if one binds a husbandman, he has hindered the sowing;

but if you bind a teacher, you have not hindered the word;

for he sows with the tongue, not with the hand.

Our word, therefore, is not subjected to a bond;

for though we are bound, that word is loosed and runs free.

For lo, even in bonds we preach.

This serves as an exhortation to those who are free:

if we, being bound, preach, how much more ought you, who are free, to do this.

You have heard that I suffer these things as an evildoer? Do not be downcast.

For great is the wonder—that one who is bound should do the deeds of those who are free, that one who is bound should prevail over all, that one who is bound should overcome those who bound him.

For the word is God's, not ours;

and human bonds will not be able to enclose the word of God.

'These things I suffer for the elect's sake.'

'For this cause,' he says, 'I suffer all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus, with eternal glory.'

'Not for my own sake,' he says, 'but for the salvation of others do I endure these things.'

'It was possible to live free from danger, it was possible to suffer none of these things, if indeed I were looking to my own interests.'

'But for whose sake do I suffer these things? For the good of others, that others may obtain eternal life.'

What, then, do you also announce? He did not say simply, 'For these,' but, 'For the elect.'

If God chose them out, we ought to suffer all things for their sake, 'That they also may obtain salvation.'

The saying, 'They also,' belongs to one who is pointing out and declaring, as if to say, 'We too';

for indeed God chose us out also.

And just as God suffered for our sake, so we too for theirs;

so that the matter is a recompense, not a grace.

In the case of God, indeed, it was grace;

For He did not confer His benefit after having first received good treatment.

We, having first received good things from God, suffer on behalf of those things for which we suffer, so that they may obtain salvation.

What do you say? What kind of salvation? You who are not the author of salvation even to yourself, but are yourself perishing—do you become the author of salvation to another? For this reason he added:

'Not of this salvation,' he says, 'but of that which is in Christ Jesus,' the salvation which is truly such, 'with eternal glory.'

The present things are painful, but they are only upon the earth;

the present things are full of gloom, but they are temporary;

they are full of unpleasantness and pain, but only until today and tomorrow.

The good things, however, are not of this sort, but are eternal, and are in heaven.

Truly that is glory, but this is dishonor.

There is no glory upon the earth, but the glory that is truly such is in the heavens.

But if anyone wishes to be glorified, let him be dishonored;

if anyone wishes to obtain relief, let him be afflicted;

if anyone wishes to be always in good repute and to live in luxury, let him spurn the things that are temporary.

But that dishonor is glory, and glory is dishonor—come, let us demonstrate this as best we can, so that we may see what glory truly is.

It is not possible to be glorified upon the earth;

but if you wish to be glorified, it is through dishonor.

And come, let us examine this in the case of two persons—in the case of...

The one had the glory of the world, the other had dishonor.

How so? The former was a monarch, one who had achieved many successes, had set up trophies, had wealth flowing in from every side, boundless armies gathered from all quarters, the greater part of the world subject to him, the imperial city subject to him, the whole senate bowing before him; and he himself went forth from the very palaces in splendid array.

Whether he had to arm himself, he went forth armed with gold and precious stones;

or whether he was to sit in peace, he sat clothed in purple.

He had many spear-bearers, many shield-bearers;

he was addressed as master of land and sea—Imperator, Augustus, Caesar, King—and many other such titles as flattery and fawning service devised;

and he lacked nothing at all of what pertains to glory;

but even wise men and rulers and kings trembled before him, and dreaded the man;

for indeed he was said to be otherwise a cruel and reckless sort of man;

this man even wished to be a god, and despised all the idols, and the very God who is over all, and he was worshipped as a god.

What is greater than this glory? Or rather, what is worse than this dishonor? But I know not how my mouth ran ahead, borne on by the truth, and delivered its verdict before the trial.

For the moment, however, let us examine the matter according to the notion of the many, according to that of unbelievers, according to flattery.

What is greater, as a matter of glory, than that he should even be reckoned a god? Truly this is a great dishonor, that a man, being but a man, should rage after such things;

but for the moment let us examine the matter according to the notion of the many.

He therefore lacked nothing at all as regards human glory, but was worshipped by all as a god.

But let us, if you please, set Paul over against him for comparison.

How great is the distance between Cilicia and Rome, all men know;

a leather-worker, poor, unversed in the wisdom that is from without, knowing only Hebrew—a tongue derided by all, and especially by the Italians.

For men do not so deride those who have the barbarian tongue, nor the Greek, nor any other, as they deride the tongue of the Syrians;

and this tongue has much in common with that.

And do not be amazed that they spurned this;

for if they spurn the Greek tongue, admirable and beautiful as it is, much more do they spurn that of the Hebrews.

A man who often lived in famine, and went to sleep hungry; a man naked, having nothing with which to clothe himself;

'In cold and nakedness,' he says.

And not these things only, but he was also put in chains;

for by that man's own command he had been cast, together with robbers, with sorcerers, with tomb-robbers, with murderers, and was scourged as a malefactor—which indeed he himself declares.

Who then is the more illustrious? Is it not so that the many do not even know the name of the former, but this man both Greeks and barbarians and Scythians, and those at the very ends of the world, sing of every single day? But not yet the things of the present—let us examine rather the things of that time.

Who was the more illustrious? Who the more glorious? He who was clad in the chain and, bound, was dragged out of prison, or he who was clad in purple and came forth from the palaces? Assuredly the man in chains.

How so? Because the latter, though he had armies and sat enthroned in splendid array, was not able to accomplish the things he wished;

whereas the prisoner, even in a mean attire and like a malefactor, did all things with greater authority.

How and in what manner? The former said, 'Do not scatter abroad the word of godliness';

the latter said, 'I do not submit;

for the word of God is not bound.'

And the Cilician spurned him—the prisoner, the tent-maker, the poor man, the man living in famine spurned the man from Rome, the rich man, the reigning one, the master of all, the one who bestowed countless gifts on countless people;

and though there were so many armies, he availed nothing.

Who then was illustrious? Who venerable? He who conquered in chains, or he who was conquered in purple? He who stood below and hurled, or he who sat above and was struck? He who commanded and was despised, or he who was commanded and had no account taken of his commands? He who was alone and yet prevailed, or he who with countless armies was defeated? So then the emperor departed, while the prisoner had set up a trophy against him.

And so the emperor departed, the prisoner having set up a trophy against him.

Tell me then, of which party would one have wished to be? Do not, I pray, tell me of the things that came after, but for the moment examine those former things;

of which party would one have wished to be—that of Paul or that of Nero? I do not speak according to the word of faith;

but according to the standard of glory and of dignity and of splendor.

If anyone were fair-minded, he would have said, 'That of Paul.'

For if to conquer is more glorious than to be conquered, that man was the glorious one.

And this is not yet the great thing—that he conquered—but that, being in such a plight, he conquered one who was in such a state.

For I will say it again, and I will not cease saying the same things:

he was clad in a chain, and yet he cast down the diadem of the one who was crowned.

Such is the power of Christ;

a chain conquered the royal crown, and this attire was shown to be more splendid than that;

he was clad in filthy rags, inasmuch as he dwelt in a prison, and yet, more than the purple robe, he turned all men's attention to the chains that were about him;

he stood upon the ground, held fast and bowing down, and all men, forsaking the one upon the golden chariot, gave heed to him;

for it was a matter of custom to see an emperor seated upon a white team of horses;

but this was strange and marvelous—to behold a prisoner conversing with the emperor with as much boldness as the emperor addressed a wretched and miserable slave.

A great throng stood around, and all were slaves of the emperor;

yet they marveled, not at their own master, but at the one who was conquering their master.

And him whom all men feared and trembled before, that man, though he stood alone, trampled underfoot.

Behold, even in his very chains, how great is the splendor!

What could one say of the things that followed? Of the one, not even his tomb is known;

but this man, more illustrious than all kings, lies in the royal city itself, where he conquered, where he set up his trophy.

If anyone so much as remembers that one, he remembers him with reproach, even among his own household (for indeed he is said to have been dissolute);

but the memory of this man is everywhere held in honor;

not among us only, but even among his enemies.

For when the truth shines forth, not even enemies can persist in shamelessness;

for even if they do not admire him for his faith, yet they admire him for his boldness and for his courage.

This man is proclaimed in the mouths of all, everywhere, every day, as one crowned;

but that one is pelted with censures and accusations.

What then are his splendid honors? But indeed, I have unawares been praising the lion by his claw, when I ought to speak of the things as they truly are.

And what are these? The things in the heavens:

how he will come with the King of heaven, in radiant form;

how Nero will stand at that time downcast and gloomy.

But if I seem to you to be saying things incredible and ridiculous, it is you who are ridiculous, laughing at things that are no matter for laughter.

For if you disbelieve the things to come, believe from the things that have already come to pass:

the season of crowns is not yet, and already the athlete has enjoyed such great honor;

when the Judge of the contest comes, how great honor will he then enjoy? In a foreign land he was a stranger, a stranger and a sojourner, and even so he is admired;

when he is among his own, what good thing will he not enjoy? Now our life is hid with Christ in God, and yet this man, though dead, works and is honored more than the living;

when our very Life himself appears, what will he not share in, what will he not obtain? For this reason God caused him to enjoy this honor—not because Paul had need of it.

For if, while still in the body, he despised the glory that comes from the many, much more now that he is set free from the body.

Nor did He cause him to enjoy it for that reason alone, but so that those who disbelieve the things to come might be led to faith at least by the things present.

I say that Paul will come with the King of heaven, when the resurrection takes place, and that he will enjoy blessings beyond number.

But the unbeliever does not believe this;

then let him believe from the things present.

The tentmaker is more illustrious than the emperor, more honored than the emperor;

no one who has ever become emperor of Rome enjoyed the like;

but the emperor lies cast out somewhere without, while this man occupies the very heart of the city, as though he were a king, and a living one.

From these things believe also concerning the things to come.

If here, where he was driven out, where he was persecuted, he enjoyed such honor, what shall it be when he comes again? If where he was a tentmaker he became so illustrious, what shall it be when he comes flashing back the very rays of the sun? If amid such lowliness he prevailed with such magnificence, when he comes, whom will he not surpass? Is it possible to escape these facts? Whom does it not put to shame, that the tentmaker became more honored than he who was admired above all kings? If here things beyond nature came to pass, much more shall it be so in the world to come.

Believe, O man, the things present, if you will not believe the things to come;

believe, O man, the things that are seen, if you will not believe the things unseen.

Or rather, believe the things that are seen;

for so you will believe also the things unseen;

but if you will not, then it is timely to speak the word of the Apostle: 'We are pure from your blood;'

for we have solemnly testified all things to you, and have left out nothing of what ought to have been said;

blame then yourselves, and you shall have to reckon with the punishment in Gehenna.

But let us, beloved children, become imitators of Paul, not in his faith only, but also in his manner of life.

That we may attain the heavenly glory, let us trample upon the glory that is here;

let nothing of all the things present draw us away;

let us despise the things that are seen, that we may obtain the heavenly—or rather, that we may obtain even these through those; only let our foremost aim be to attain those heavenly things:

of which may we all be counted worthy.