He writes again to Timothy concerning the exhortation to martyrdom and the whole rule of truth, and what shall come to pass in the times of the new age, and concerning his own passion. Paul, when he was set in chains at Rome, writes to Timothy, admonishing him that he be not terrified by his absence, nor by his own or his master's tribulations, nor be ashamed of the testimony of the Lord, for whom he himself contended even unto death; and at the same time concerning the heretics to be shunned, and those who preach their own fables rather than the truth of God. CHAPTER I. 'Paul, an apostle of Christ Jesus by the will of God.' With his accustomed truthfulness and humility, he asserts that he was made an apostle not by his own merit, but by the will of the Lord. 'According to the promise of life which is in Christ Jesus.'
Because through Christ we have eternal life. 'To Timothy, my dearly beloved son: grace, mercy, and peace, from God the Father and Christ Jesus our Lord.' Such is Paul's salutation, that he might merit all the benefits of Christ and the Father; therefore he ever commends grace. 'I thank God, whom I serve.' I thank Him who bestowed on us such charity toward one another, and made us worthy of the apostleship. 'From my forefathers with a pure conscience, that without ceasing I have remembrance of thee in my prayers.' My whole lineage worshipped God alone; for which cause I even persecuted the Church of God out of zeal for the Law. 'Night and day, longing to see thee.' He both shows his charity, and offers an example of praying continually.
Mindful of your tears, that I may be filled with joy. The tears which you poured out when I departed, whereby you moved me to sorrow, a sorrow which I desire to be tempered by your presence. Calling to mind that faith which is in you unfeigned, which dwelt first in your grandmother Lois and in your mother Eunice. This faith is proved to be genuine in you by your works, as James defined it, and by the ordering of a succession of life it descended to you from her, by the gift of God, as though by hereditary right. And I am sure that it is in you also, for I have tested your faith. You need to be stirred, not to be taught. For which cause I admonish you to stir up the grace of God which is in you: to stir it up, as though it were drowsy through tribulations, that faith which had been given to you before by the infusion of the Spirit.
Through the laying on of my hands. The blessing which he had received in the episcopate through the laying on of his hands. For God has not given us a spirit of fear, but of power, and of love, and of soberness. They have a spirit of fear who work iniquity, as he himself says elsewhere: 'But if you do evil, be afraid'; or read it as the spirit of the law, which took vengeance upon sinners. Be not therefore ashamed of the testimony of our Lord, nor of me his prisoner. For Christ did nothing worthy of confusion; nor I whom you know, for I suffer all these things not for any crime, but for his sake. But labor together for the Gospel according to the power of God, who ever strengthens us, and for his own sake helps us in our labors, who has delivered us.
From sins, and from the power or captivity of the devil. And he called us with his holy calling — that is, with a pious calling. And whom he called, them he also justified, not by our unclean works, but according to his own purpose and grace, which was given to us in Christ Jesus. In him he purposed to save us freely through Christ, with no preceding merits. And this is to be noted, that he says 'not according to our works,' lest anyone should glory. Before the ages of the world: as regards God's foreknowledge, he already granted it before the ages; for men too, though uncertain, are accustomed to appoint estates for their sons before they are born; as he also says elsewhere: 'Who predestined us unto the adoption of sons before the ages of the world.'
For with God all things future are known as already accomplished. But it has now been made manifest through the illumination of our Savior Jesus Christ — that which lay hidden before, and was granted to few, in one people only. Who indeed destroyed death: by the grace of his power he destroyed the sins which brought forth death, and gave and showed how life and incorruption might be sought. And he illumined life and incorruption through the Gospel, in which I have been appointed a preacher and an apostle: that is, he illuminating and I preaching, men believed; for neither is he who plants anything, nor he who waters, but he who gives the increase, God. And a teacher of the Gentiles. In comparison with others they are called teachers.
But in comparison with Christ no one is a true teacher, save he alone. For which cause I also suffer these things — not for any crime, as Peter too exhorts us to suffer. But I am not confounded. Paul does not blush in his chains, while we are confounded by mere reproaches; and not only do we not act when we are not praised, but we even grow lukewarm. For I know whom I have believed. I know him to be a faithful rewarder. And I am sure that he is able to keep my deposit unto that day: the faith which he himself deposited with me he will preserve — a faith which cannot be kept by my own strength without his help. Hold the form of the sound words which you have heard from me. Live and teach according to that form, which you received from me in brief.
In faith and love in Christ Jesus: that is, how we may believe soundly and love one another. Keep the good deposit through the Holy Spirit. That which I deposited with you through the Holy One — which is understood to be faith, which among the fruits of the Holy Spirit is named to the Galatians. Who dwells in us — he was given to us. For you know this, that all have turned away from me. Therefore I admonish you, since those whom I did not think would desert me have forsaken me. Who are in Asia, of whom are Phigellus and Hermogenes. May the Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain. He reproaches the deserters and praises the persevering, that he may spur the good on by their example. But when he had come to Rome, he sought me out diligently, and found me.
May the Lord grant him to find mercy from the Lord in that day. And how much he ministered at Ephesus, you know better. He found because he sought diligently: whence it is shown that not all who seek find, because they seek negligently. CHAPTER II. You therefore, my son, be strong in the grace which is in Christ Jesus, and in what you have heard from me through many witnesses: whether in the presence of many I gave you commands as to how you ought to teach, or whether the things I said I confirmed by many examples and testimonies of the prophets. These commit to faithful men, who may faithfully dispense the grace of God — that is, teaching for God's sake, and not flattering for the sake of worldly advantage, nor seeking their own glory.
Who will be able to teach others also: who not only do these things, but also teach them. Labor as a good soldier of Christ Jesus. We are called soldiers for this reason, that with spiritual arms, by the help of God, we contend against the enemies of God. And so now, being armed and equipped by the gift of God, labor, that you may receive rewards worthy of your labor. No one warring for God entangles himself in worldly affairs, that he may please him to whom he has proved himself. He uses the comparison of soldiers, to show that we ought much more to be free from worldly affairs, that we may please Christ, if even the soldiers of this world are free from all its other doings, that they may be able perfectly to please their king, and desire to stand present with him. For also he who strives in a contest —
Many strive, but he is crowned who has conquered. But we all, with the Lord as our helper, ought so to act that we may all triumph through his grace. He is not crowned unless he has striven lawfully — that is, perfectly. The husbandman that labors must first partake of the fruits. Lest he should say, 'Whence shall I live, if I occupy myself wholly in teaching?' he shows also that the firstfruits of the crops are to be received here from the people, besides the reward of the harvest which he will receive from the Lord in the future. Understand what I say: for the Lord will give you understanding. He would not be admonished, if all could understand. In all things: not only in these things,
and diligently observe that, in order for us to understand, the Lord grants understanding, so that we may ascribe nothing to ourselves, but render thanks to the Giver, who has made ours what is his own. Remember that Jesus Christ rose from the dead, of the seed of David. This is against those who, denying the resurrection of the flesh, consequently denied also that of Christ; but also against those who denied that Christ came in the flesh, whom John calls antichrists. According to my Gospel — according to what I preach — in which I labor even unto bonds, as an evildoer: yet not truly so, but only as it seems. But the word of God is not bound: for I both boldly teach the word to those present, and instruct and confirm the absent by letters.
Therefore I endure all things for the sake of the elect, that they also may obtain salvation. Therefore I sought aid from the tribune; therefore I appealed to Caesar, that through me the elect might be confirmed, since I could already have ended these sufferings by dying. Which is in Christ Jesus with heavenly glory: which salvation is in Christ, and not bare, but with glory; nor earthly, but heavenly. A faithful saying — resting on the ground of truth. For if we have died together, we shall also live together. If we have died together to vices and pleasures, we shall live to Christ; otherwise how do we live together? For there is no fellowship of Christ with Belial. If we shall endure, we shall also reign together. If we shall endure the things which he both taught by word and by example, then at length we shall be able to reign together;
for if not, would that we might at least obtain pardon! If we shall deny him, he also will deny us — just as he himself promised in the Gospel, that those who deny him before men, he will deny before the Father and the angels. If we believe not, yet he remains faithful; he cannot deny himself. Whether we believe or believe not, the truth is not changed; but if we believe, we benefit ourselves. For he will not be able to show to each anything other than what he promised, because the Truth does not lie, nor does he make void his promise, even if not all have believed, as he says to the Romans: 'Has their unbelief made void the faith of God? For he remains faithful.' Put them in mind of these things, testifying before the Lord — bind them under the witness of God. Contend not in words:
for it is profitable for nothing, but to the subverting of the hearers. Without the testimonies of the Scriptures: for such contention does not edify, but destroys the hearers. But diligently take care to present yourself approved to God — a workman that need not be ashamed. Above all things labor at this, that you may so present yourself before God that the people may deservedly be able to obey you. A workman not to be confounded: be not confounded in a good work. Rightly handling the word of truth: he who confirms his word by example; for as doctrine is the ornament of life, so a good manner of living is the ornament of doctrine, for men are not well taught by words if these are destroyed by examples. But shun profane and empty babblings, for they greatly advance toward impiety.
The irreligious fables of the heretics who deny the resurrection, whereby, the fear of judgment being removed, men come to every impiety and to all crimes. And their speech creeps like a cancer. A cancer is said to be a wound that arises in the breasts of women, and unless it is quickly remedied, once it has crept to the heart, there is no further cure. So too the conversations of heretics are to be avoided, lest through the ears they irremediably wound the mind. Of whom are Hymenaeus and Philetus, who have fallen away from the truth. Names are designated, that he might know whom to beware of. Saying that the resurrection is already past, and they overthrow the faith of some: placing the resurrection in one's sons, or in the soul, when it rises again from vices.
But also, to deceive those whom they ruin, they take that testimony of Ezekiel concerning the bones — whom he says are altogether to be avoided. But the firm foundation of God stands. In whose heart the faith of Christ was founded, they were not moved nor seduced. Having this seal — that which was done in the time of Moses concerning those who could by no means be subverted by Dathan and Abiram. The Lord knows who are his. These by no means perished with the sinners, because they by no means consented to them. The Lord knows who are his: for in his foreknowledge he is not deceived, who chose us before the foundation of the world, nor does he permit them to be entangled in those errors; for those who do not persevere unto the end cannot without doubt be his.
And let everyone who names the name of the Lord depart from iniquity — lest he perish with the wicked. But in a great house: lest any should say, 'Why then do heretics or bad Christians enter into the Church?' he puts the comparison of a great house, such as the Church now is before the resurrection. He calls the Church a great house, in which good and bad are mingled, the genuine and the feigned, the just and the unjust, just as in a threshing-floor, in which wheat and chaff together with tares are threshed until the winnowing. For without spot or wrinkle the Church will be in the time to come after the resurrection, when the tares have been separated from the wheat. For now — which is worse — many feigned Christians enter the Church and are mingled with the people of God, such as are the Manichaeans and the rest.
There are not only vessels of gold and silver, precious and strong, but also of wood and of earthenware; and some indeed unto honor, but some unto dishonor — vile and weak. But if anyone shall have cleansed himself from these, he shall be a vessel unto honor. If anyone cleanses himself from these heretical seducers, believes in the resurrection to come and the judgment of God, and through this strives with the help of God to fulfill every good work, he shall be a vessel of gold and silver, which is by fire rather purified than consumed. Sanctified, and useful to the Lord, prepared unto every good work — not by committing capital sins; for we cannot be without small sins. But flee youthful desires.
Youthful desires can be present even in the old, if they do things which do not befit Christian gravity; and by the aid of God these can be conquered even by young men, if they beware of levity. But follow after justice, faith, charity. Here by 'faith' he means integrity of faith. Peace with those who call upon the Lord — that peace which is owed to religion, pure and simple. From a pure heart. Blessed are the pure in heart, for they shall see God. But avoid foolish and undisciplined questions, knowing that they beget strifes. All questions are foolish which are without the discipline of the Scriptures.
But the servant of the Lord must not strive. The servant of Christ ought to imitate Christ, who did not cry out, nor contend, nor did anyone hear his voice in the streets, and so forth, according to what the prophet foretold of him. But to be gentle toward all — not only toward friends. Apt to teach, patient: who can lead all patiently, and is not ashamed also to learn. With modesty correcting those who resist the truth — not with anger or clamor. Lest at any time God should give them repentance to acknowledge the truth. This is against the Novatians, who deny repentance; and at the same time it is to be noted that repentance is the gift of God, through your gentle and mild correction: this, as has been said, is directed against the Novatians, the deniers of repentance;
for pardon is promised even to these, who are held fast in such heresy. And that they may recover themselves from the snares of the devil, by whom they are held captive at his will, having received reason. CHAPTER III. But know this, that in the last days. Let it not be a wonder to you that daily worse things come to pass. Perilous times shall come upon us — difficult times. And men shall be lovers of themselves. When we seek our own advantage and glory, we love ourselves and not God. For the more one delights in things lowest, the more he is severed from things higher. Covetous, haughty — greedy and boastful. Proud, blasphemers. Unwilling to learn, and usurping the office of teaching. Disobedient to parents — namely to true teachers, who begot or instructed them through the Gospel.
Ungrateful, wicked, without natural affection — that is, without piety. Without peace, slanderers of the saints; because corrupted nature is so disposed that, when it cannot excuse itself, it seeks others as its accomplices by false accusations. Incontinent, unmerciful, without kindness — of vices, or of avarice. Traitors, headstrong, puffed up against one another. Lovers of pleasures more than of God. From this it is known what we love more, in whatever we are found to have the greater solicitude. Having indeed an appearance of piety — an appearance of habit or of doctrine. But denying the power thereof — denying the very thing by their works. And these avoid. For of these are they who penetrate into houses. Let not evil conversations corrupt good manners.
And lead captive weak women laden with sins. They capture those who are laden with sins, promising them impunity and pardon; or the weak souls, which are compared to women. Who are led away by various desires — always desiring to hear something new. Ever learning, and never coming to knowledge. For he holds nothing settled who wishes to hold all things, even things unproved; because the things he hears from one are destroyed by another. Never arriving at the truth — as though you should say, always walking, and never coming to the way. And as Jannes and Jambres resisted Moses, so these also resist the truth. As those did by the deceit of magic, so these by the tricks of arguments and the subtleties of words. Men corrupt in mind.
Corrupt from the integrity of doctrine, or from the faith. Reprobate concerning the faith — though perhaps they may seem to men to lead a commendable life. But they shall proceed no further, for their folly shall be made manifest to all. He does not say this of all heretics, but only of those whom he foresaw would then quickly be destroyed. As was theirs also — when they confessed that they were overcome by the finger of God. But you have followed my doctrine, instruction, purpose, faith, longsuffering, love, patience. Believe me more concerning myself than them: or for this reason I do not fear for you, because I know that you have most fully known my life — my persecutions, sufferings, such as befell me at Antioch, at Iconium, and at Lystra;
what persecutions I endured, and out of them all the Lord delivered me. From these you could recognize that I do nothing for the sake of men, I who have suffered so much, not by my own power or industry. And all who wish to live piously in Christ shall suffer persecution: not only I, but all who do not slay souls by flattery. Whence it is to be feared by us, lest we live not piously, we who suffer nothing for God. But evil men and seducers shall advance to worse, erring and driving others into error. This he says of flatterers or of heretics, who, while they are loved and praised by men, being more seduced, seduce others. But continue in the things you have learned and which have been entrusted to you. I do not wish these things to terrify you. Knowing from whom you have learned.
From a true apostle of Christ. And because from infancy you have known the sacred Scriptures, which are able to instruct you unto salvation, through faith which is in Christ Jesus. Without faith in Christ they cannot now instruct unto salvation. For all Scripture is divinely inspired. For whatever things were written in the law were written for our instruction, as he himself says elsewhere. It is profitable for teaching, for reproving, for correcting, for instructing in justice, that the man of God may be perfect. By the law itself the ignorant is taught, the insolent reproved, the erring corrected, and he who knows not how to keep due measure is instructed unto justice. Unto every good work — not to one only — furnished. For this the instruction of the Scriptures has been given. CHAPTER IV. I testify before God, and Christ Jesus.
He calls him to witness by all that he believes. Who shall judge the living and the dead — and by his coming and his kingdom: for he will both raise up the dead and find the living. Preach the word, be instant urgently — that is, fervently. In season, out of season. It is in season for one who hears willingly, out of season for one who is unwilling. Reprove, entreat, rebuke, in all patience and doctrine. Reprove those who sin, entreat them not to sin, rebuke those who resist; but all these things with patience according to the doctrine of the law. For there shall be a time when they will not endure sound doctrine — unwilling to hear the truth, as the people of Israel were unwilling to hear the prophets. But according to their own desires they will heap to themselves teachers.
They will seek out for themselves such teachers as say the things they themselves desire, that they may sin securely. Having itching ears. Those who desire to be delighted, not to be pricked in conscience. And they will indeed turn away their hearing from the truth, but will be turned unto fables. From the truth of Scripture, by which we condemn vices, and unto human reasonings, which contrive that God does not take vengeance. But you, be watchful; in all things labor — in the things that pertain to the profit of the hearers. Do the work of an evangelist — that your word may be confirmed by your work. Fulfill your ministry: the episcopate; or let each one fulfill his ministry in his own calling. For I am now being poured out as a drink-offering, and the time of my dissolution is at hand. 'Poured out' — that is, sacrificed.
He spoke of his death as a sacrifice about to be offered to God, that he might spur him on to martyrdom. I have fought the good fight, I have finished the course. He now says this confidently, being set at the utmost limit of his life. Thus indeed he now commemorates his good merits, so that after good merits he may obtain the crown — he who after evil merits obtained grace. Then note what follows. 'There remains for me,' he says, 'a crown of justice, which the Lord, the just judge, will render to me in that day.' To whom would the just judge render a crown, if the merciful Father had not first bestowed grace? And how would this be a crown of justice, unless grace had gone before, which justifies the ungodly? How would this due reward be rendered, unless that free gift had first been given? I have kept the faith;
for the rest there is laid up for me a crown of justice. The faith which I received, I have kept unto the end by his grace, which the just judge will render to me in that day — he who knew me to have contended, by his aid, unto death for his justice. And not only to me, but also to those who — who, with God their helper, shall have imitated me. Love his coming: they rejoice that Christ has come and taught justice; or daily with full faith they say, 'Thy kingdom come.' 'Make haste to come to me quickly: for Demas has forsaken me, having loved this world, and is gone to Thessalonica.' It was inevitable that one loving the pleasures of the world should forsake one who did not love them; because every creature is joined to what is like itself. Crescens has gone to Galatia, Titus to Dalmatia; Luke alone is with me.
These did not love the world; otherwise he ought to have said in common, 'loving the world.' Take Mark and bring him with you, for he is useful to me in the ministry — in the ministry also of the word and of preaching. But Tychicus I have sent to Ephesus. The cloak which I left at Troas with Carpus, bring with you when you come, and the books, but especially the parchments. The 'penula' was a consular garment of the ancient Romans; and he did not say that this cloak was his own: for someone converted to the faith of Christ might have laid it, among other things, at the Apostle's feet to be sold. Alexander the coppersmith did me much evil; may the Lord reward him according to his works. Since he resisted the words of God, let him have his reckoning with God. Him you too avoid;
for he greatly resisted our words. If he resisted ours, how much more will he resist yours? He warns to beware of the perverse. At my first defense no one stood by me, but all forsook me: may it not be laid to their charge — when I first began to defend the Gospel. But the Lord stood by me, and strengthened me. When he says that the Lord was present to him while all deserted him, he commends grace, and exhorts him not to fear. That through me the preaching might be fulfilled, and all the Gentiles might hear — not that I feared to die, I who was continually defended by the Lord's aid. And I was delivered from the mouth of the lion. The Lord rescued me from the mouth of Festus, who raged against me; or of the devil. The Lord has delivered me from every evil work, and will save me — from all their snares.
Into his heavenly kingdom, to whom be glory forever and ever. Amen. Since he has delivered me from this, and will bring me into his kingdom. Salute Prisca and Aquila, and the household of Onesiphorus. Erastus remained at Corinth. But Trophimus I left sick at Miletus. Here it is shown that the apostles healed not on account of the infirmity of the flesh, but that they might display signs, since they did not heal their own disciples. Make haste to come before winter. Eubulus salutes you, and Pudens, and Linus, and Claudia, and all the brethren. The Lord Jesus Christ be with your spirit. Grace be with you. Amen. He who died in the flesh, living spiritually. Written from the City.