II Timothy 2 · The Lantern

Thou therefore, my son, be strong in the grace that is in Christ Jesus.

If the "Station" has received its name from the example of military life-for we withal are God's military -of course no gladness or sadness chanting to the camp abolishes the "stations" of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully.

You therefore, my child, be strong in the grace that is in Christ Jesus. Paul indicates great kindness by what is added, "my child." "If you are my child," he says, "imitate your father." For the teacher's rebuke is accustomed to add boldness to the student. Therefore, Paul says: "be strong." If anything of this kind happens to you, do not fall, but look to the reward.

Martyrdom requires strength of soul against the dangers of death; hence he says, you, therefore, my son, whom I have begotten in the Gospel, be strong in the grace. Do manfully, and let your heart be strengthened (Ps 30:25); which is not in you, namely, whose strength is weak, but in Christ Jesus: be strengthened in the Lord and in the might of his power (Eph 6:10).

And the things that thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter…

"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men"; to "faithful" men, not to questioners nor to reasoners, to "faithful." How faithful? Such as betray not the Gospel they should preach. "The things which thou hast heard," not which thou hast searched out. For "faith cometh by hearing, and hearing by the word of God." (Rom.

The second requirement is that one have distributed his goods. As to this it should be noted that when a person is about to die, he disposes of his goods. But the saints should be no less solicitous about the spiritual goods entrusted to them, lest they be scattered after their death; rather they should entrust them to others.

Thou therefore endure hardness, as a good soldier of Jesus Christ.

No man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier.

Give ye heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God!

We are not anxious about the necessities of life, because, when we can perform these labors, he feeds and clothes us as men in general are fed and clothed. When, however, we are not able to work, then he feeds and clothes us just as the birds are fed and the lilies clothed, since we are of more value than they.

No man, being a soldier to God, entangles himself with secular businesses. It should be noted that the end of spiritual warfare is one thing, and the end of carnal another: for the end of carnal warfare is to obtain victory against the enemies of one's fatherland; therefore, the soldiers should not entangle themselves with things that keep them from battle, namely, business and…

And if a man also striveth for masteries, [yet] is he not crowned, except he striveth lawfully.

We who are concerned with the business of our Creator will live according to the laws of God. We have no desire to serve the laws of sin.… If necessary, we will also partake of the joys of this life and endure the appointed evils as trials of the soul.… In them the soul of the man who is being tested, like gold in the fire, is either convicted of failure or is manifested as rel…

And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil.

He also who strives for the mastery is not crowned, except he strive lawfully. But because someone might say: you put heavy burdens on us, Paul; but what fruit do they bring? He answers: take as your example the battles of this world, where not all but only those who fight lawfully receive the crown.

The husbandman that laboreth must be first partaker of the fruits.

"The husbandman that laboreth must be first partaker of the fruits." He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards.

He brings yet a third example, which is especially close to a teacher. For the examples of the soldier and the athlete apply also to subordinates; the farmer does not care for himself, but for the land, and receives no small reward from its fruitfulness. So too the teacher, the pastor, does not labor in vain, but is himself the first to taste the fruit of his labors.

For the office of preachers and teachers is a military office, inasmuch as they do battle against enemies and vices; it is also a farmer's office, inasmuch as they bear fruit by exhorting men to do good. The field is the Church, and the chief husbandman is God working from without and from within: I am the true vine, and my Father is the husbandman (John 15:1).

Consider what I say; and the Lord give thee understanding in all things.

For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that you understand what I say: God will give you understanding." [2 Timothy 2:7] For whosoever engages before God to preserve sanctity must be girded with all the holy power of God.

Understand what I say. For may the Lord give you understanding in everything. Remember Jesus Christ, risen from the dead, of the seed of David according to my Gospel. Since Paul spoke everything in parables, those of the soldier, those of the athlete, those of the farmer, he says: Understand what I say. For whose sake does he say this?

Understand what I say: he explains what he had said, following Christ's method of explaining his parable: he that has ears to hear let him hear (Matt 13:9). As if to say: reduce these to a spiritual meaning: for there is a need of understanding in a vision (Dan 10:1).

Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin?

Let us believe in Christ crucified; but in him as the one who rose again on the third day. That's the faith that distinguishes us from them, distinguishes us from the pagans, distinguishes us from the Jews—the faith by which we believe that Jesus Christ has risen from the dead.

For the precious reward of a martyr's death is a glorious resurrection, an example of which has been given before us in the person of Jesus Christ; hence he says, be mindful that the Lord Jesus Christ is risen again from the dead. As if to say: have the Lord Jesus Christ in your mind against tribulations: in all your ways think on him and he will direct your steps (Prov 3:6).

In which I suffer trouble, as an evil-doer, [even] to bonds; but the word of God is not bound.

Hence, it is also said to the soul: Your youth will be renewed like the eagle's. For he was speaking to the soul, saying: Bless the Lord, O my soul. And therefore it hurries to the Word, and asks to be drawn, lest it be left behind; for the Word of God runs and is not hindered.

In which I suffer hardship even to imprisonment as a criminal, but the word of God is not imprisoned. Therefore, I endure everything for the sake of the elect, that they also may obtain salvation, which is in Christ Jesus with eternal glory. in which I suffer hardship. The afflictions of Paul reveal the truth of the Gospel. even to imprisonment as a criminal.

Wherein I labor even unto bands: he cites himself as an example of martyrdom. He states that there are three things in its pain: bitterness, shame, and constancy.

Therefore I endure all things for the sake of the elect, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

"Therefore I endure all things," he says, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others.

Here is yet another exhortation. It is not for myself, he says, that I endure, but for the salvation of others: not so that I myself may be glorified, but for others. Who then are they? God's chosen ones. Therefore, if God has chosen them, then we must endure all things for their sake. And they, just as we.

Therefore, I endure all things: he shows the cause; for it is not the pain, but the cause, that makes a martyr. But there are two causes involved in martyrdom: namely, for the honor of God and the salvation of our neighbor.

[It is] a faithful saying: For if we are dead with [him], we shall also live with [him]:

The Savior, too, first granted you this very thing—that you should fall. You were a Gentile. Let the Gentile in you fall. You loved prostitutes. Let the lover of prostitutes in you perish first. You were a sinner. Let the sinner in you fall.

And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old time these three sorts were anointed. But we have now not one of these dignities, but all three preeminently.

A faithful saying, i.e., the word I say is true: these words are most faithful and true (Rev 22:6). If we be dead with him, i.e., with Christ; and this when we receive the sacrament of baptism: for we are buried with him by baptism into death (Rom 6:4); also, when we wear ourselves out with penance: they that are Christ's have crucified their flesh with the vices and concupisce…

If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men.

Let us always remember the word of the Apostle, "By tribulation it is meet that we should enter the kingdom of God," and with the Apostle let us say each to each, "If we suffer with Christ, we shall be glorified with Christ, and if we endure with Him, we shall also reign with Him."

Then he treats of the glory the saints merit by an ignominious death: ought not Christ to have suffered these things and so to enter into his glory (Luke 24:26); hence he says, if we suffer, i.e., patiently, our afflictions and reproaches, we shall also reign with him, i.e., we shall enter the kingdom along with him: blessed are they that suffer persecution for justice's sake,…

If we believe not, [yet] he abideth faithful: he cannot deny himself.

Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises. They do not abide everywhere.

If we are faithless, he remains faithful. He cannot deny himself. If we are faithless, he remains faithful. If we are faithless concerning that he rose from the dead, or that he is God, he remains faithful, that is, true. For having said that he will rise, and that he is God (for this was signified in many ways), he is faithful. For he rose and he is God.

If we believe not, if we expel faith from our hearts, he continues faithful, i.e., he keeps his own faith; hence a believer remains in his faith, because faith is nothing less than partaking of or clinging to the truth. But he is the truth which cannot deny itself. Is he then not omnipotent? I answer that he is omnipotent, precisely because he cannot deny himself.

Of these things put [them] in remembrance, charging [them] before the Lord that they contend not about words to no profit, [but] to the subverting of the hearers.

This the Scripture has expressed with the greatest possible brevity, when it said, "Be not occupied much about words." For expression is like the dress on the body. The matter is the flesh and sinews. We must not therefore care more for the dress than the safety of the body.

A good teacher chooses a good life in such a way that he does not also neglect good repute but provides "what may be good not only before God but also before men" insofar as he is able by fearing God and caring for men. In his speech itself he should prefer to please more with the meanings expressed than with the words used to speak them.

Of these things put them in mind: I admonish you and the others always to have it in your heart, charging them before God, i.e., adducing him as the witness before whom I speak. Contend not in words: But contention is a battle with words.

Study to show thyself approved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

But shun profane and vain babblings: for they will increase to more ungodliness.

That all sins may be forgiven him who has turned to God with his whole heart... Also in the second to Timothy: "But shun profane novelties of words, for they are of much advantage to impiety.

Avoid profane and empty chatter. If anything new in the preaching has been introduced from more recent empty chatter, it is altogether wicked and profane. As for that, either remove it or stand firmly to stop and prevent it altogether. for they will increase in ungodliness. For if anything spurious is introduced, Paul says, it always leads to absurdity.

Shun profane and vain babblings. Here he shows two things to avoid, namely, profane and vain babblings. These might refer to the same thing or to different things: for profane things are those which are far from the fane, i.e., far from divine worship. These are the sayings of heretics and must be avoided; hence, he says: shun profane things.

And their word will eat as doth a canker: of whom is Hymeneus and Philetus;

Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles—who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal decei…

"Let the wickedness of sinners be brought to nought." He who says this prayer is obviously a disciple of the evangelical precepts. He prays for those who treat him maliciously, asking that the wickedness of the sinners be circumscribed by a definite limit and boundary.

Their speech spreads like a canker. For heretics say true and useful things in the beginning; but after a while they vomit forth deadly doctrines. Hence he says, their speech spreads like a canker; from one spark comes a great fire, and from one deceitful man much blood (Sir 11:34). Of whom are Hymeneus and Philetus: he gives an example of this.

Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

Nevertheless the foundation of God standeth firm, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

You are human, and so you know other people only from the outside. You think as you see, and you see only what your eyes let you see. But "the eyes of the Lord are lofty." "Man looks on the outward appearance, God looks on the heart." So "the Lord knows those who are his." He roots up the plant which he has not planted in his garden. He shows the last to be first.

The abundance of bad people in the world is the big heap of stuff needed for refining the good. Although the good can't be seen, mixed up in the vast multitude of the bad, the Lord knows who are his own. Under the hand of such a great craftsman, the speck of gold cannot get lost in the huge pile of straw. How much straw is there, how little gold!

But the sure foundation of God stands: he shows how heresies do not altogether subvert the faith. For these foundations are the persons to whom is given the grace to stand immovable: for it was founded upon a rock (Matt 7:25); it stands firm, because it cannot be moved.

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

God who from the beginning felt it just to arrange his creation according to merit gathered the diversities of minds into the harmony of a single world, so as to furnish, as it were, out of these diverse vessels or souls or minds one house.

Here the house is the church, where different persons are not at all equal, yet each serves his or her use.

But in a great house: he tells why God permits some to fall into error, even though he loves everyone. This statement can be understood in two ways, namely, in general, or specifically as applied to this and that person. For if you ask about a definite person why God gives the gift of perseverance to one and not to another, the reason can be found in God's will alone.

If a man therefore will cleanse himself from these, he will be a vessel to honor, sanctified and meet for the master's use, [and] prepared to every good work.

Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

"Flee also youthful lusts." Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish.

Youthful lusts — not only the lust of fornication, but every improper desire, love of power, or love of gain. For these passions and fantasies are senseless and characteristic of unstable souls. See how even old age is likened to youth. He calls "righteousness" virtue in general. Faith and love genuine and firm toward those whom you love.

But flee youthful desires: I say that you should avoid certain things, in order that you may be a cleansed vessel; therefore flee youthful desires. It should be noted that he says this because Timothy is still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Eccl 11:10).

But foolish and unlearned questions avoid, knowing that they gender contentions.

For their system is blasphemous above all [others], since they represent that the Maker and Framer, who is one God, as I have shown, was produced from a defect or apostasy. They utter blasphemy, also, against our Lord, by cutting off and dividing Jesus from Christ, and Christ from the Saviour, and again the Saviour from the Word, and the Word from the Only-begotten.

A hermit said, 'Ask God to give you inner grief of heart and humility. Always look at your own sins, and do not judge another's. Be the servant of all. Do not make friends with a woman, or a boy or a heretic. Do not be self-confident. Control your tongue and appetite, and do not drink wine. If anyone speaks to you on a controversial matter, do not argue with him.

Avoid foolish and unlearned questions: Foolish questions must be avoided, because their subject matter deals with foolish things, i.e., with things contrary to wisdom, namely, with matters contrary to divine wisdom. A man should not raise such questions, but resist them: every man is become a fool for knowledge (Jer 10:14).

And the servant of the Lord must not contend; but be gentle to all [men], apt to teach, patient,

And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he that goes astray return?" Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ.

Since there are so many deceptions and errors of wicked and perverse men clamoring against wisdom, how great is the need of a clean and single eye in order to find the path to wisdom! To escape all of these is the same as to reach the utmost security of peace and the unchangeable abode of wisdom.

The servant of the Lord, i.e., a person dedicated to the Lord's service, must not wrangle: not quarrelsome (1 Tim 3:3). But be mild toward all men: anyone who desires to dispute must be mild: he will teach the meek his ways (Ps 24:9).

In meekness instructing those that oppose themselves; if God perhaps will give them repentance to the acknowledging of the truth:

The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt.

Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will. correcting challengers with gentleness. For this is most necessary.

With modesty admonishing those who resist the truth: because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1). If peradventure God may give them repentance: he gives the reason why he should avoid these things, and he answers a tacit question.

And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ's husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you.

Understand this not only in relation to teaching, but also in relation to life. People are in the snare of the devil not only in teaching, but also in life. Consequently, without bitterness one must correct also those who waver in life.

And they may recover themselves from the snares of the devil, i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like.

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