Second Epistle to Timothy

THE SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY

PROEMIUM

^A 1, 1. 2. *Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.* I am, he says, an apostle because of the promised life which is in Christ Jesus, that is, intended to be given through Christ Jesus. "According to the promise of life." Do not, he says, speak to me of present dangers; from these the promised life proceeds. Since, therefore, it is promised in the future, seek it there. In the beginning, however, he consoles him regarding his own afflictions. The Lord God, he says, created me an apostle, with Christ also decreeing it, that I might preach the promised eternal life to men. "To my dearly beloved son." It happens, indeed, that one may be a son, yet not a beloved one. But if he were not most upright, he would by no means be both a son and beloved, and especially by Paul. "Grace, mercy." These he prays for him now, just as he did before. ^B

CAPUT I.

1, 3-6. *I thank God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. For the which cause I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.*

Do you see the greatness of love? I give thanks, he says, to God that I am mindful of you. This is vehement love, when anyone glories in the fact that he loves this person. "With a pure conscience." How with a pure conscience, when he was ignorant of Christ from the beginning? He shows that he was conscious of no evil in himself. For if he persecuted the Church, he persecuted it out of zeal for God, and not for any human cause, ^C as many do for the sake of glory, establishing a heresy, of whose own emptiness they are well aware.

^A And he rightly commends himself, so that he may also show in his love for Timothy that he is not a deceiver, nor that he is seeking glory from one he does not love, since he had not traveled to him, even though he had promised to do so beforehand.

Commentary on the Second Epistle to Timothy

“For God has not given us a spirit of fear, but of power, and of love, and of sobriety. Be not therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel, according to the power of God, who has saved us, and called us with a holy calling, not

^A according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began. But how shall I stir up the gift of God? If thou standest bravely against temptations. "For God has not given us the spirit of fear." For there is also a spirit, that is, a gift of fear, as it says in the Books of Kings: "And the spirit of fear fell upon them," where it was altogether useful to fear. But a power, he says, is given to us as a gift. "Of power." That is, against temptations. "Of love." That is, toward the brethren. "Of a sound mind." Regarding a righteous life. And in all these things, we must also contribute our own readiness of spirit. "Be not thou therefore ashamed of the testimony of our Lord." Many wretched men, investigating the mystery of the dispensation according to human reasonings, say it is a shame if one should preach that the Son of God was crucified, being ignorant of what was accomplished through the cross and death of the Lord. Thou therefore, he says, be not ashamed of the testimony, that is, the cross, of Christ, but preach it openly. "Nor of me His prisoner." Nor, because thou hast a prisoner as a teacher, be thou ashamed. For if Christ was not ashamed of the cross, neither am I ashamed of my chains. "But be thou a partaker of the afflictions." And be not ashamed only, but also partake in the afflictions with me; that is, if it should be necessary for thee also to suffer such things for the Gospel, do not be afraid. ^B For he hinted at this also above, where he says, "We have not received a spirit of fear, but of power," "according to the power of God." Then he also exhorts him. For thou art not able, he says, to endure afflictions by thine own power; God has given and will give such power, do thou only bring the readiness. "Who hath saved us." Then he also mentions the proofs of the divine aid and power, which enables us to endure afflictions and injuries bravely. He has saved us, he says, from the death of sin, and has called us with a holy calling, when we were deaf to it: not because we were worthy of the calling, but He himself has done this by His own purpose and grace. He who therefore, he says—for this is his sentiment—when we were enemies, was so disposed toward us, much more, when we have become friends and wish to suffer for Him, will He give power to attain to virtues. "And the grace which was given us in Christ." He shows that the giving of salvation to us by grace through Christ (this is what he says, "in Christ Jesus") had been prefigured from above, before ^C eternal times.

1, 10-14. "But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel: whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Hold fast the form of sound ^D

words which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. ^B

Now, indeed, it had long since been prefigured that we were to be saved, but now it has become manifest through the incarnation of our Savior God. For the will of God of such a kind—that the world should be saved through faith—has now, and not at any other time, become manifest. "Who hath abolished death:" by forgiving sin and granting resurrection. "And hath brought life to light:" that is, made it manifest. And the phrasing regarding life is worthy of note. "Through the Gospel," he says. For through it, both eternal life and the resurrection have been made clear. "Whereunto I am appointed." First, he says what he is, and then he also hints at this, that thou also must approach the Gentiles. Moreover, he also makes the word more credible. "For the which cause I also suffer these things." And what cause? Because I am a herald and an apostle, as if he were saying: I am not bound and dragged to prison as a criminal. "Nevertheless I am not ashamed." For it is a very great boast to suffer anything for Christ. Seest thou how he prepares the disciple for tribulation, showing that if one is not afraid of being put to shame, the very danger will be easier with Christ’s aid. "For I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him." By "deposit" he means the faith which Christ committed to him to preach. Or he refers to the believers whom God committed to him to teach, or those whom he himself committed to God. "For lo," he says, "I commend you to the Lord." ^C And Timothy was one of those commended. He says, therefore: I know that He in whom I have believed and in whom I trust is able to keep the deposit unshaken against that day. "Hold fast the form of sound words." That is to say, the image, the likeness, the imitation. "Sound," moreover, in that they relate to the faith and the life; for those who are concerned with other things are not sound. "Which thou hast heard of me." He did not lay down what was to be done to the disciple through epistles alone, but he also commanded him face to face. For he used to do so in all matters also. Wherefore, let no one think that the epistles are lacking because they do not discourse of everything. "In faith and love." For it was in the faith and love given to him through Christ that the words and teachings were delivered. "That good thing which was committed unto thee keep." By "deposit" he refers to the faith and the care of the Church entrusted to him. Then he shows that human strength does not suffice to keep such great things. For there are many obstacles. He therefore points out the way of keeping it, saying: "Keep it by the Holy Ghost." As if he said: ^D Strive to have the Spirit remaining with thee, and do not drive Him away through a wicked life, and thou shalt keep the deposit. "For except the Lord," he says, "build the house and keep the city, in vain have they labored who build and they who keep."

through a wicked life, and thou shalt keep the deposit. "For except the Lord," he says, "build the house and keep the city, in vain have they labored who build and they who keep."

CHAPTER II. On the proper transmission of divine doctrines.

15-18. Thou knowest this, that all who are in Asia have turned away from me, of whom are Phygellus and Hermogenes. May the Lord grant mercy to the house of Onesiphorus, because he often refreshed me and was not ashamed of my chain, but when he was in Rome, he searched for me more diligently and found me. May the Lord grant him to find mercy from the Lord on that day, and how many things he served in Ephesus, thou knowest better.

He commemorates the afflictions, not to rebuke his disciple, but to teach him to endure similar things with fortitude. For when he had been arrested by Nero, the friends who were in Asia abandoned him. For there were many in Rome who had followed Paul from Asia, or were believers in another way; but all withdrew themselves after he had been arrested by Nero. "Who are in Asia," that is, from Asia. "May the Lord grant mercy." Observe his zeal. He does not curse those who abandoned him, but only recounts the things that were done by them; but to him who brought aid, he prays for many good things, and not to him alone, but also to his household: for they were so upright, and Onesiphorus had so instructed them. "The house of Onesiphorus." O happy Onesiphorus! who wast deemed worthy to refresh Paul; may there be for us a portion with thee. "He often refreshed me." As one would an athlete overcome by the squalor and exhaustion of the struggle. "And of my chain he was not ashamed." Leaving aside the dangers, he proposed the shame, persuading the disciple to be of good courage, as if only shame arose from the matter, and no danger approached, when in fact danger was also present. For Nero was raging against Paul because he had instructed one of his own household in the faith. "He searched for me more diligently." Not only, he says, did he not flee my company, even though there was danger in associating with me where I was enclosed, but he even searched for me more diligently than he ought, until he had found me. But those who are participants with the saints in their labors will also be participants in the crowns, as he himself says: "You did well in that you participated in my affliction." "May the Lord grant him to find mercy from the Lord." Those who follow the doctrines of Marcion make an assault upon Scripture, as if there were two Lords, yet elsewhere he says "Lord." To us, however, there is one Lord Jesus Christ, through whom are all things. What then shall we say? This arrangement is in use in the divine Scripture: as is that saying: "Abraham said," [yet] Abraham did not enter [in]. It is as if he had said in this place: May the Lord grant him to find mercy from Him. But if you also accept that the Father and the Son are signified here, this will not be absurd. For the Father is Lord, and the Son is Lord, and the Spirit is Lord, but [there is] one Lord manifested in the three hypostases. "The Lord said to my Lord." Or because it is characteristic of the divine essence to distinguish the holy hypostases in this way, as in [the passage]: "The Lord rained fire from the Lord."

and divine. ^A — "To find mercy." If Onesiphorus, great as he is, stands in need of mercy in order to be saved, what shall become of us? "And how much he ministered in Ephesus." He was always ministering, both in Ephesus and in Rome. For such must be the man who is more zealous, always in action.

"You therefore, my child, be strong in the grace that is in Christ Jesus, and what you have heard from me through many witnesses, entrust to faithful men who will be able to teach others also." The addition of "my" indicates great affection. If you are my child, he says, imitate your father. For the affliction of a teacher is wont to infuse boldness into a disciple. Therefore he says, "Be strong." For if any such thing happens to you, he says, do not collapse, looking to me. "Be strong in the grace." Be strong, he says, not only by my example, but also through the grace given through Christ. For if He had not justified us by His own blood, the grace of the Spirit would in no way have arrived. Have then, he says, the Spirit fighting alongside you. "And what you have heard from me through many witnesses." That is to say, I did not tell you this in secret, but with boldness in the presence of many. He speaks these things ^B concerning the preaching. To faithful men, he says, not to inquisitive or dialectical men, but to those who do not betray what is entrusted to them. He did not say, "Tell," but, "Entrust." For what use is it if they are faithful, yet not capable of bringing forth to others what has been entrusted to them? For teachers must be both faithful and apt to teach. "To faithful men." [PHOT.] That is, to bishops and presbyters, whom Timothy was about to ordain. "Through many witnesses," that is, the Law and the Prophets. [OECUM.] For indeed, as I judge, he is giving these instructions to him concerning the bishops and presbyters who were to be ordained by him. ^C For he would not have written such things regarding the laity. For what would it have been like, if he had not found someone faithful and apt to teach—would he not have instructed them in the faith? seeing that Paul announced the Word indiscriminately even to murderous Jews and Greeks. "Through many witnesses." That is, the Law and the Prophets. For the Apostle made these the witnesses of his own preaching. Clement has this in the seventh book of the *Outlines* (Hypotyposes). ^D

CHAPTER III

Concerning the life without anxiety in the present age, regarding food that comes without labor.

"You therefore suffer hardship as a good soldier of Jesus Christ. No one engaging in warfare entangles himself with the affairs of life, that he may please him who enlisted him. And if anyone also competes, he is not crowned unless he competes according to the rules. The laboring farmer must be the first to partake of the fruits."

^A Amazing, what high dignity it is to be a soldier of Christ! The sign of a soldier is to endure adversity. "No one serving as a soldier." He mentioned the soldier to show that Christ's servant must be prompt and bold; but he mentions the athlete to show that he needs continuous training. If, therefore, he says, one who serves an earthly king is not entangled in affairs that draw him away from his weapons, how much more so he who has dedicated and enlisted himself to the heavenly King. "Unless he competes according to the rules." For it is not enough, he says, merely to be anointed, or to enter the arena, or to grapple with an opponent, but one must also exercise self-control and win. For this is the law of competition. "The laboring farmer." Not the negligent one, but the one who labors. For the teacher who labors over his disciples will also receive rewards from God for the benefit and profit of the disciples. "It is necessary first to partake of the fruits." ^B [GREGORY OF NYSSA.] Just as it is the duty of teachers to be the first to accomplish within themselves what they teach. For this is what it means to be "first to partake of the fruits"—the ones they cultivate for themselves through virtues before others. The example of the soldier and the athlete is appropriate for disciples as well, but that of the farmer is for teachers alone. For just as the farmer, he says, takes care of the land and the fruits, so you must of the disciples and of your preaching. And behold the recompense: the teacher, he says, is the first to enjoy the benefit of the disciples before God, just as the farmer enjoys the fruits.

II, 7-10. Consider what I say, for the Lord will give you understanding in all things. Remember that Jesus Christ, from the seed of David, was raised from the dead according to my Gospel, in which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory. ^C Since he had said everything in parables—that of the soldier, that of the athlete, that of the farmer—he now says: "Consider what I say." For what reason do I say this? "In all things," he says, so that you may understand these things as you ought, and do the other things as is proper. "Remember Jesus Christ, who was raised." At the same time, he also makes his discourse stronger against the heretics and stirs it up, showing that Christ, too, came through afflictions and through death conquered death. "From the seed of David." For already, even from that time, some of the heretics were denying the incarnation, and considered it a disgrace that the Son of God should suffer. And for this reason, perhaps, they introduced the [notion of a] phantom, not knowing that this constitutes the greatest sign of His extreme philanthropy and goodness. "According to my Gospel." Since ^D the false apostles were also preaching the Gospel, but wrongly, he says, "It is attested as my Gospel." "In which I suffer trouble." Paul’s afflictions show the truth of the Gospel. "In which Gospel I suffer trouble." For who, not preaching the truth, and not being entirely certain of the things for which he is suffering, would choose to endure such things?

"But the word of God is not chained." ^A Since I am chained, he says, the preaching is not chained along with me, but walks abroad. For though the hands be bound, the tongue speaks. Indeed, the only prison of the tongue is cowardice and unbelief. He says this also for the exhortation of those who were free. For if I, who am in chains, am preaching, what excuse, he says, can there be for those who are free and yet negligent? "For the sake of the elect." For the sake of the faithful, he says, whom God chose; for since God chose them, I too must suffer all things for their sake, since God also suffered for us, so that the action might be a recompense and reward, that they too might attain salvation, as we have, he says. As if he were saying: It would have been permitted me to live without danger, if I had regard for myself alone; but I suffer these things for the sake of others' good, that they might attain salvation. "Which is in Christ Jesus." Someone might say: If you cannot even secure salvation for yourself, but behold, you are about to die, how will you procure it for others? And he says: I do not speak of this temporal life, but of that which is in Christ Jesus, that is, that which has been granted through Christ, which is eternal, which is to be with glory. For the salvation of the world bears ignominy.

CAPUT IV.

On faith in Christ and perseverance for the hope of life.

II, 11-15. "It is a faithful word. For if we have died with him, we shall also live with him. If we persevere, we shall also reign with him. If we deny him, he will also deny us. If we are unfaithful, he remains faithful; he cannot deny himself." Admonish them of these things, testifying before the Lord, not to contend with words to no ^C useful purpose, but for the subversion of those who hear. Strive to present yourself approved to God, a worker who is not ashamed, rightly handling the word of truth.

"It is a faithful word," that the elect may attain glorious and eternal salvation. For since some doubted concerning the resurrection, this confirmation was necessary. And that the word is worthy of faith, he also confirms by arguments. "For if we have died with Christ" (calling 'death' both that which is through baptism and that which is through afflictions, namely, this sensible one), "we shall also reign with him." For no one, he says, deprives those who have shared in the sorrowful things of the good and prosperous things; much less Christ, who is goodness and benevolence itself. "If we deny him, he will also deny us." Then he also dissuades them from the things that are evil. But as for him whom Christ has denied, consider what it is likely to suffer. "If we are unfaithful, he remains faithful." If we do not believe that he has risen, or that he is God, he remains faithful, that is, truthful. For since he said that he would rise again, and that he is God (for he signified this in many places), he is truthful: for he has risen and is God. "He cannot," he says, "deny himself," so as not to be God or to have risen. As if he said: Nothing shall be changed by our denial, but he remains faithful and true regarding his own nature. And

For having promised concerning himself, he cannot deny himself and fail to fulfill what he promised. For we do not, by believing, make him God, nor do we, by disbelieving, cast him out of his divine nature; rather, he is God both when we believe and when we do not. We, therefore, who believe, reap the benefit. And the phrase "He cannot," means: It is not possible. "He remains faithful." Thus, for the sake of our salvation, he requires our assent to him, so that we may believe in him. For he receives no harm, he says, from our denial. "Hæc admone" [Remind them of these things]. Lest anyone think that Timothy stood in need of these instructions, he says: "Remind them of these things, charging them before the Lord." It is a fearful thing, being ^B under God as witness, to say, "Not about words to contend." Since business brings with it greed, and human nature always desires to investigate and contend about words, you, he says, charge them before God not to contend about words—that is, command them, having taken God as a witness, so that they may know that if they despise you, he will judge them. "To no purpose." For not only does becoming involved in questions, arguments, and battles of words bring no profit, but it actually becomes a source of harm to the weaker among the hearers. "Strive to present yourself approved to God." That is, worthy of no reproach. "An unashamed workman." He has discussed much regarding this shame. For it is probable that some of the lost were ashamed of the preaching, because the apostles were treated badly, and because Christ was preached with the ^C cross, or else because the preachers were base and abject, such as Paul the tent-maker and Peter and the others with him, who were fishermen. Or [it may mean]: "Do not be ashamed," by doing any wicked thing. "Rightly handling the word of truth." Like a sword, cut away the superfluous and bastard dogmas which the impious and lost have mixed in with the preaching, and guide [the people] to the right path through the Spirit.

II, 16-19. "But shun profane novelties of words: for they will progress to more impiety, and their speech will have a pasture like a gangrene: of whom are Hymenaeus and Philetus; who have erred concerning the truth, saying that the resurrection is past already, and overthrow the faith of some. But the solid foundation of God stands, having this seal: The Lord knows who are his, and, Let everyone who names the name of the Lord depart from iniquity."

"Profane novelties of words." If anything new has been introduced into the preaching from ^D a more recent invention, it is entirely vicious and profane. And the word "shun," either means "expel," or "resist sharply so that you may put an end to it and forbid it." "For they will progress to more impiety." If anything bastard is introduced, he says, it always proceeds toward absurdity and makes greater progress day by day. "Like a gangrene." A gangrene is an ulcer

^A that feeds upon the place, causing rot, which some call "herpes" or "erysipelas." "Of whom is Hymenaeus..." Who bring [frivolous] profane babblings. "Saying that the resurrection..." [THEODORE] The abominable ones called the succession of procreation by children "resurrection," and deceived some to depart from the apostolic teaching. "To have already occurred." Well does he say above, "For they will advance unto more impiety." For see how many evils are born from saying that the resurrection has already occurred. We are deprived of the presence of Christ—what could be more grievous than that? There is no retribution, nor is there punishment. Christ, who promised these things, is a liar. And many things like this. For instance, "If there is no resurrection, then Christ is not risen," ^B nor will the judge sit in judgment of the living and the dead. "And they subvert the faith of some." Of the simpler and weaker ones. "But the solid foundation..." The faith of the weaker ones is indeed subverted; but the solid foundation stands—calling those of the faithful who cannot be subverted—having, he says, this seal and mark: "The Lord knows those who are His." For they were foreseen of old as being entirely of God and immoveable. For a proof of being known by the Lord is the fact of not having been subverted and having departed through impiety. "And, Let him depart from iniquity." Then also another mark, "Let him depart from iniquity," (that is, from the error in dogmas), "everyone who names the name of the Lord," as one ought to name it. For they who are insubvertible, he says, stand like certain living pillars ^C bearing these inscriptions through their own works.

"But in a great house, there are not only vessels of gold and silver, but also of wood and of earthenware; and some to honor, and some to dishonor. If therefore anyone cleanses himself from these, he will be a vessel for honor, sanctified, useful to the Lord, prepared for every good work." Even now there are some who marvel why the wicked do not perish. And we say that, just as in a great house there are different vessels, so also in the world there are different men—not that God made them so; for otherwise, how could the wicked be able to cleanse themselves? For in proceeding, he urges those who lead themselves to this: "But [some] to dishonor," such as the wooden and earthenware. "If therefore anyone cleanses himself." If being earthenware ^D is something dishonorable and impure (for he said, "If anyone cleanses himself"), how does he himself say concerning the apostles, "But we have this treasure in earthen vessels"? We say that there he is discoursing about the nature of the body itself, not as of something impure, but as of something clayey and earthly; for from these the earthen is fashioned. Or understand the "earthen" there as by way of comparison with the treasure that is in it; here, however, he is discoursing about virtue and depravity, calling the depraved "earthen" and the upright

wicked, calling the virtuous golden. Such persons are able, by their own volition, to be changed ^A both to the good and to the bad. "There shall be a vessel to honor." In the case of golden and earthen vessels that are in a house, the vessels always remain the same; but in the case of humans who have a form like this, it comes about through zeal and diligence that an earthen vessel may become golden, and a golden one, through sloth, may become earthen. If, therefore, anyone, he says, shall purge himself from these things—namely, from the wooden and earthen kinds of people—so as to have nothing in common with their lot, he becomes useful to the Master, since they are clearly useless. "Prepared for every good work." Even if now there is neither time nor occasion to do this, it is nevertheless necessary to be prompt and prepared for enduring persecutions, pains, and martyrdom. ^B

CHAPTER V. On divine teaching and a pure and peaceful life, even towards adversaries.

22–26. "Flee also youthful lusts; but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."

"Youthful lust" is said not only of fornication, but of every inordinate desire: whether one is held by the lust for power or for money; for these are senseless phantasies and of unstable minds. Consider, then, how he who is old becomes ^C young. "But follow righteousness." By righteousness he means the true and firm disposition active toward friends. "Charity, peace with them that call on the Lord." That is, trust only in those who call on the Lord without pretense and guile: associate with the peaceful, those alien to fighting, and follow what has been said. "Out of a pure heart." For it is possible for one to be called upon even in a pretense of piety. "But foolish and unlearned." For there are also wise questions, namely those concerning the holy Scriptures. Why, then, did he say "avoid," and not rather "defeat and refute them"? Because a good answer brings no benefit: for they gender strifes. "And the servant of the Lord must not strive." For it is necessary for the servants of Christ to be peaceful. "But be gentle unto all men." If one must be gentle and meek, how did he say elsewhere: "Rebuke them sharply," and, "Let no man despise thy youth"? Because it is possible ^D to rebuke sharply with meekness, or else rashly and severely. "Apt to teach," to those who wish to learn.

the Word. ^A “Gentle,” especially because ferocity is wild, but gentleness knows how to persuade. For who would be persuaded by one who is behaving insolently, to whom the person being exhorted often contends in return? How then does he say elsewhere, “After a first and second admonition, avoid heretics”? For look, here also, by saying “those who oppose,” he has indicated the heretics. We say that one must avoid those who are avowed and incurably ill. But these people, of whom our discourse relates, were hesitant; this is clear from his saying, “If perhaps God may grant them repentance.” For we are accustomed to use “If perhaps” in reference to uncertain things. “In gentleness, instructing...” For this is especially needed. Often, a person who has been advised ten times and has not listened, obeys another who gives advice just once, because those first ten counselors were working secretly to achieve their own purpose. “If perhaps God may grant them repentance.” If this happens, he says, it is the work of God, not of your gentleness. He suppresses the pride of the teachers by attributing what has happened to God. “And that they might recover their senses from the devil’s snare.” And what is the knowledge of the truth? To recover one’s senses from the devil and from false dogmas, toward the correctness of the faith. Notice how he speaks of recovering one’s senses from the devil’s snare as if it were from drunkenness or madness. For just as a little bird, even if it is held only by the very tip of its foot by a snare, is underneath it; so too, even if we are led astray on some trivial point of dogma, we are subjected to the snare of the devil. ^B “Taken captive by him.” Being taken captive, having recovered one’s senses—that is, having been entangled in error, and locked up for the will of the devil. For the devil holds those who have fallen into evil dogmas, trapped toward his own will. “Recover their senses” ^C who are bound; this is, those who are captured by error and concluded to the devil’s will. For the devil holds those who are captured by wicked dogmas, detained for his own will.

CHAPTER VI.

A prophecy concerning the rampant malice of men, examined by way of reproach.

III, 1-5. “But know this, that in the last days critical times will set in. For men will be,” self-loving, greedy, boasters, proud, blasphemers, disobedient to parents, ungrateful, profane, without natural affection, irreconcilable, devils, intemperate, savage, detesters of good, traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God, having a form of piety, but having denied its power. And turn away from them.

And already under Moses there were Jannes and Jambres, as he says in the progress; for the account of the gold and earthen vessels signifies this. Therefore they are always [there], but more so in the last time. “Critical times.” He is not slandering the times or the days, but the wicked men who are in them. For we call times good or bad from the things that happen in them. “Self-loving.” This is the root of evils, for one to look only at his own interests. And such people, neglecting their brothers, destroy and corrupt their own things first. “Boasters.” From self-love, greed is born. And of this ^D

^A brood, arrogance and pride; then from these, blasphemy. For evils cling to one another, just as do good things. For from love, every good thing is born. “Disobedient to parents.” For pride knows how to be carried away even against nature. “Ungrateful.” The greedy are also ungrateful. For they only give thanks when they have satisfied their desire, which they are never able to fully satiate. Moreover, such a person is also impious; for if he does not know how to be grateful to God the benefactor, how will he be grateful to others? “Without natural affection.” That is, lacking love for their own kin. “Truce-breakers.” This signifies those who make no treaties with anyone. “Slanderers.” That is, those who speak evil. For he who is conscious of no good in himself slanders everyone, inventing some consolation for himself thereby. “Incontinent.” That is, of the tongue, of the belly, and of those things below the belly. “Fierce.” Certain savage and inhuman people. “Despisers of those that are good.” That is, enemies of every good thing. “Traitors.” Of friendship and association. “Headstrong.” That is, reckless, having nothing ^B stable. “Puffed up.” That is, full of folly. “Lovers of pleasures more than lovers of God.” Those who exchange the divine love for what is shameful. The form of piety, moreover, also presents them as hypocrites and deceivers. “Having a form of godliness.” By what they say, they appear to be pious, but by what they do, they are found and proven to be contrary to their words. “And from these turn away.” Just as [he turned away] from those of whom he spoke more broadly above. Yet, writing to Timothy, he counsels those who were to come after Timothy to turn away from such as these. For he could not have reached the last days, but we can also understand those to be intended in whom Timothy was still to be a survivor.

III, 6-9. “For of this sort are they who creep into households and make captives of silly women laden with sins, who are led away by various lusts: ever learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men corrupted in mind, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as also theirs was.”

Perceive how he has manifested the secrecy and the shamelessness of their treachery, saying: “Who creep in and make captives of silly women laden with sins.” Do you see them using the fraud of the serpent, which he used against Adam? For it was likely that these also, through the women, would seduce the men as well. But by saying “silly women,” he only hinted at the ease of their being deceived. Therefore, he who is deceived, even if he be a man, differs in this regard nothing from a woman, nor is he any better. But what he adds, “laden with sins,” designates the ^D multitude and the confusion of their sins. For he says, they do not seduce just any women (for there are also women of a manly nature, just as there are men of a feminine nature), but those laden

burdened by sins, as ^A even to these women the errors of deceit come. “Led by desires.” He did not accuse our nature, but women of this sort. Yet here he alluded to many desires, both bodily and spiritual. Observe also the expression “Led,” as if spoken of irrational creatures. “Always learning.” He does not say this as if excusing them, but rather as vehemently rebuking them. For since they have burdened themselves with sins, their mind was deservedly darkened. “Jannes and Jambres.” These were the magicians under Pharaoh. But how does he know their names when the Scripture does not mention them? We say that it was from unwritten tradition, or it is likely that Paul knew this through the Holy Spirit. “And these resist the truth.” That is, the true faith. “But they will not make progress, for they are men corrupted in mind.” When someone’s mind is corrupted by passions, then he becomes disqualified regarding the faith. How, having said above that they will proceed to greater impiety, does he say here that they will not make progress? There he says that those who had begun to lead others astray will nowhere stop, but will always devise worse things; here, however, he says they will not deceive nor seize for long those who are of a sound mind. For, proceeding, he said, “Deceiving and being deceived.” Their power, therefore, lies among those who are easily deceived. “For their folly will be evident to all.” whence this? Believe it, he says, from the things of old. For wickedness is easily refuted. — Otherwise. If you do not believe me, learn from the events that happened to those magicians. For they too were ^B refuted while performing and causing deceitful prodigies by illusion, when Moses truly worked miracles, so that all things pertaining to deceit flourish only for a time.

CHAPTER VII

An exhortation to imitate his own example, in opposition to the wicked, in the endurance of God.

“But you have followed my teaching, my ^C conduct, my purpose, my faith, my longsuffering, my love, my endurance, my persecutions, my sufferings, which happened to me at Antioch, at Iconium, at Lystra; what persecutions I endured, and out of them all the Lord delivered me.”

Those men, he says, are of such a character, but you know my own affairs accurately, for they are not of such a kind. You have not just been present, but you have followed, that is, you have been with me for a long time, and you have paid attention to all my affairs. It is necessary, therefore, that you, having entered into the habit of pious teachings, should be immovable. “My teaching.” That which concerns doctrines. “Conduct.” That which concerns the life; how I behaved, he says, in my daily conduct. “Purpose.” That is, the readiness and the posture of the soul. “Faith.” That which is held in dangers, which makes one not to despair, but to believe in God that He will deliver. “Longsuffering.” How, he says, none of the temptations made me sluggish. “Endurance.” That which is in the face of persecutions. “Which happened to me.” Not only was I persecuted, he says, but I also suffered. Then, finally, he goes through these temptations in detail, ^D by this making the disciple the bolder. For this...

^A continuous memory of afflictions, I say, knows how to add courage. He mentions these only, either because they were more recent, or because they were known to Timothy, which is more likely. “At Antioch.” He does not enumerate the temptations specifically; for his discourse here does not look toward glory, but toward the instruction of his disciple. He mentions two things here suitable for exhortation: that I, he says, provided a readiness of mind, and God provided aid. — [OECUM.] He speaks of Antioch in Pisidia. “At Lystra.” I think that from a certain sense of abasement he mentioned Lystra last, from which place Timothy originated, as if to say: Truly, in populous and crowded cities I suffered what I suffered, but why did I also suffer at Lystra? From whence were found men who would afflict me at Lystra?

III, 12-17. *But all who desire to live godly in Christ Jesus will suffer persecution. Now, evil men and impostors will proceed to the worse, while they lead into error and will themselves be led astray. But you, persist in those things which you have learned and in which you have been confirmed, knowing from whom you have learned them, and that from infancy you have known the sacred Letters, which are able to instruct you for salvation through faith which is in Christ Jesus. All Scripture is divinely inspired and is useful for teaching, for reproof, for correction, for instruction which is in justice, that the man of God may be perfect, equipped for every good work.*

And why, he says, do I speak of myself, when even all who desire to live godly are to suffer persecution? ^B He says "persecution" not only that which is brought on by idolaters, but also all afflictions and temptations. “For the way that leads to life is narrow and straitened.” — “In Christ Jesus.” For this alone is a godly life, that which is in Christ Jesus. “Will suffer persecution.” Such is the nature of things, since the present life is not of the pious, but of the perverse. For he who is in war and battle cannot live in tranquility. “Will proceed to the worse.” For progress is a middle thing, indifferent, both to better and to worse. These, therefore, will proceed to the worse: for, in interpreting what is "worse," he said that they will lead into error and will themselves be led astray. “But you, persist in those things which you have learned.” — “Do not emulate,” as David says, “those who work iniquity, nor the man who walks prosperously in his way.” — “And in which you have been confirmed,” he says; that is, you have learned with certainty. “Knowing from whom you have learned.” He gives two reasons why he ought to remain unshaken: that he did not learn from just anyone, but from Paul; and that the root of the Scriptures lies deep within you, having been written over a long time. ^C “And the sacred Letters” he calls the Scripture which is divinely inspired. “Which are able to instruct you.” They will by no means allow you to suffer anything foolishly, as do many. For he who knows the Scriptures, as one ought to know them, would never be led astray. “For salvation through faith which is in Christ Jesus.”

They instruct you, not according to external wisdom—which consists in talk and error—but for salvation through the faith which is in Christ. For the holy Scriptures, and the wisdom derived from them, lead to faith in Christ. “All Scripture is given by inspiration of God, and is profitable.” Having mentioned many ways of consolation, he now names the greatest, which is the reading of the Scriptures; for he is about to say something sad, namely, concerning his own death. And if Timothy must read, how much more must we? “For doctrine.” Since it teaches good dogmas and works. “For reproof.” To refute false things. “For correction.” To correct the brethren. “For instruction in righteousness.” To educate and lead into righteousness. For from these things, he says, one attains to being perfect. The “perfect” man is he who is always equal, who is neither inclined and cast down by sad things, nor lifted up and puffed up by prosperous things, but is always the same in unequal circumstances. “For every good work.” Not merely participating, but equipped and filled.

I charge ^B you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

The continuous charging or command produces three things: it makes the command more fearful and irrefutable, and sets forth the salvific nature of the word. For if it were not such, it would not need to be preached with such urgency. And since he who commands fulfills his own duty, he is no longer liable to the negligence that usually occurs regarding preaching. “Who shall judge the living and the dead.” He means either sinners and the just, or those who had already departed and those who are still living, or that many will be left living at that time; ^C as he says elsewhere: “We shall not all sleep.” [1 Cor. XV, 51] “At His appearing.” When will He judge? At His appearing, which is to take place with majesty and glory. For He will not come as He came before. “Preach the word.” What then is this charge? Do not hide the word, he says, but preach it. “Be instant.” That is, keep watch suddenly; observe if someone is sinning, and do this in season, out of season—that is, let there not be a fixed and determined time for this for you, but at every time, even when it might not be appropriate, keep watch. And if you find, he says, someone who has sinned, “Reprove.” For nothing should be done before reproof. And after demonstrating the fault, ^D “Rebuke.” Censure, find fault. Then after the wound, apply the remedy, “Exhort.” For he says, [that not the one such might be swallowed up by overmuch sorrow.] “With all longsuffering.”

hujusmodi est. » — « Cum omni longanimitate. » But indeed longanimity is needed in this matter, so that one may not easily put faith in whoever reports something, but through every scrutiny and investigation arrive at the truth. « And doctrine. » Admonition, he says, you should apply along with rebuke, as to a son, not punishing as an enemy. For he knows that sometimes admonition is more profitable than rebuke. ^A

CHAPTER VIII.

De his qui nova moliebantur, quibus Timotheum opponit.

IV, 3-5. For there shall be a time when they will not endure sound doctrine, but according to their own desires will heap to themselves teachers having itching ears; and will indeed turn away their ears from the truth, but will be turned unto fables. But watch thou in all things, labor, do the work of an evangelist, fulfill thy ministry.

Before, therefore, they are cast headlong, anticipate them while they are still obedient to you. For this reason he says, "In season, out of season," as long as they endure it. For they must be accustomed to obedience before they revolt. See however the absurdity of the teachers, that the desires of the people are the occasion for them to rule. « They will heap to themselves teachers. » This means a multitude of teachers without judgment. And by saying, « [They will] heap to themselves, » he indicates that the teachers are appointed by the disciples. « Having itching ears. » That is, taking pleasure in hearing things that gratify the appetite, and always desiring to hear things said for favor. « And they will indeed turn away their ears from the truth. » He foretells these things, not that he may grieve, but teaching that it is necessary, as long as the disciples are compliant and yielding, to be formed well and led, and that when these things happen, one should not lose heart. For, « I was prepared, » he says, « and am not troubled. » Do you see that they do not go astray in ignorance, but willingly? For « they will turn away their ears, » he says, « and will be turned away, » so that the evil is voluntary. « But watch thou in all things. » Because of this, that he might watch and be awakened, he said these things. « Labor. » Struggle, he says, toil; anticipate the ears of the disciples with good and true dogmas before that plague slips in. « Fulfill thy ministry. » For Timotheus also was ministering through preaching. For he was preaching. Therefore, complete what you have begun, he says, and sow the preaching among them while they are healthy. ^C

CAPUT IX.

On the future resolution of oneself toward eternal glory.

IV, 6-8. For I am even now ready to be sacrificed, and the time of my dissolution is at hand. I have fought a good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord will render to me in that day, the just judge, ω... ^D

not only to me, but to them also that love his coming. ^A

For I, he says, am even now ready to be sacrificed to Christ. He did not say "as a sacrifice," but "as a libation," using a word that is greater and more sacred. For in the case of a sacrifice, only a certain part was consecrated to God as an offering, but the entire libation was dedicated to Him. The Apostle commands his disciples to do this also when he says: "Present your bodies a living sacrifice." For he who is sacrificed for Christ performs a priestly act upon himself. Or, by "I am made a libation," understand: I am dissolving the war against everyone; for I neither wage war, nor am I warred upon, for I am being perfected.

^B "Of my dissolution." OECUMENIUS: By dissolution he means death, either because we are dissolved into the earth from which we were taken, or he calls it a return to Christ who created us.

"The contest." He says these things not boasting—far from it—but to console his disciple, as if he were going off to receive crowns and rewards for good works, as if he were saying: "You ought to rejoice rather than grieve that I am attaining such an end."

"I have fought the good fight." For every contest for Christ is good, even if it brings chains, or persecutions, or deaths. If, therefore, it is good, he says, grasp it for yourself too.

"I have finished my course." For he ran through the world, leading all to the knowledge of God; so that from Jerusalem and in the surrounding regions even to Illyricum he had filled [the world] with the Gospel.

"I have kept the faith." For many desired to plunder it from him: false friends, enemies, Greeks, Jews.

^C "As to the rest, there is laid up for me a crown of justice." Then he consoles him by speaking of the rewards of the contests. For who would grieve for one who receives a crown? And of justice, that is, of universal virtue.

"Which the Lord will render to me in that day." Do not, he says, speak to me of things here and temporal, for I seek the things that are there. See how he demands [it] from Him as a debt, through the words, "He will render to me," and did not say, "He will give"; and he makes this clear also through the words, "The just judge."

"And not only to me." Here he also encourages Timothy himself, because, he says, He will render it to you also. For if He gives a crown to all who love His coming, much more [will He give it] to you. And who loves His coming? He who works things worthy of blessed rewards. ^D

IV, 8-13. "Make haste to come to me quickly. For Demas hath left me, loving this world, and is gone to Thessalonica, Crescens into Galatia, Titus into Dalmatia. Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry. But Tychicus I have sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest, bring with thee: and the books, especially the parchments."

Why did he entrust the Church of the Ephesians...

^A to him? Because when he was in prison, he could not travel to him. He wishes, therefore, that Timothy come to him, both because he was alone, and so that he might give him some instructions. "Make haste to come to me." He does not say, "While I live," for he did not wish to sadden him. "Having loved the present world." That is, having chosen security; and he fled danger, as he thought. For he chose rather to live in luxury at home than to suffer hardship with me. He does not intend to slander him, but to strengthen us so that we do not grow soft. "Crescens to Galatia." These had departed by their own choice, so he does not say of them, "I left them behind." Now Titus was among the illustrious ones, to whom he had entrusted the bishopric of Crete. "Only Luke is with me." This Luke is he who wrote the Gospel and the Acts of the Apostles. Being a lover of learning, and ^B holy and steadfast, he was inseparably attached to Paul. "For he is very useful to me." Not for my own repose, he says, but for the ministry of the Gospel. Therefore he was also calling Timothy for this reason, that he might comfort the brethren at the time of his own passing. "For the ministry." Of the Gospel, he says. "And Tychicus I have sent." See his complete loneliness. "The cloak that I left." He is speaking here of a garment. He looks for this, so that he might not be a burden to anyone. For this was always a matter of great concern to him. — Otherwise. He speaks here of a garment. Some, however, wish it to mean the case in which the books were deposited. But what need had he of books, who was soon to depart to God? And indeed, there was great need, so that he might entrust them to the faithful, and that they might have them in place of his own teaching. But he sought the cloak so as not to have need to receive it from others. "Especially the parchments." ^C [THEODORE] He called the scrolls "parchments" in the Roman fashion, having misused the word indifferently according to the custom in Rome, the city from which he also wrote the Epistle. For in ancient times they had the contents of the divine Scripture in rolls, just as the Jews have the majority of them even to this day. And he said "books" in a general sense, as if he might perhaps also have books in another format. "Especially the parchments." Perhaps these contained more useful things. Now, those who say that the Apostle by "cloak" in this passage did not mean a garment but a species of book are worthy of laughter; they did not notice the sequence of the letter. For it would have been superfluous to say, "And the books," if that also were a species of book, when it could have been signified together with the others.

IV, 14-18. "Alexander the coppersmith did me much evil: the Lord will render to him according to his works: ^D of whom do thou also beware: for he hath greatly withstood our words. At my first answer no man stood with me, but all forsook me: may it not be laid to their charge. But the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen."

^A He shows him that he must also bravely endure afflictions which are brought upon him even by base men. For it is grievous to be injured, especially by those who are vile and base. ^B "The Lord shall reward him." Not that Paul rejoiced in vengeance, but because of those who were weaker among the faithful; it was necessary that those who were struggling so greatly should suffer evil, lest they find fault with the feebleness of the preaching. "According to his deeds." Or that it is a prophecy of things to come, not an imprecation. "Of whom be thou ware also." He did not say, "Take vengeance, punish" (for even Timothy could have done this through the Spirit), but, "Beware." Do you see that he does not run to vengeance? "Beware": avoid. "Our words." That is, the words of the preaching. "At my first answer." He had already been presented to Nero and had escaped. But when he instructed his cupbearer in the faith, then he cut off his head. For Nero did not have great zeal toward idols; he was so sluggish in all things. "But all men forsook me." The Jews, he says, the brethren. "May it not be laid to their charge." ^C Do you see him not only not wanting them to be punished, but even praying for forgiveness for them? And yet he had suffered terrible things. For it is not equally miserable to be betrayed by strangers as it is by one's own household and kinsmen. "Notwithstanding the Lord stood with me." For the Lord does not abandon him who is forsaken by men. "He strengthened me," he says; that is, he granted me boldness of speech, and did not permit me to fall. Do you see the exhortation to the disciple, and again another consolation? "That by me the preaching might be fully known." Consider the modesty of his soul. I was not helped, he says, because I was worthy of aid, but for the sake of the preaching, that it might be fulfilled and reach its end. "And that all the Gentiles might hear." So that, he says, the power of the preaching and the guardianship of the providence exercised concerning me might be manifest to all. "Out of the mouth of the lion." By the lion he means Nero, on account of his cruelty and ferocity. "And the Lord shall deliver me." If he is to be delivered, how does he say, "I am now ready to be offered"? But observe. Then indeed he was delivered from Nero, but now no longer was he to be delivered from Nero (for the satisfaction for the Gospel had been made), but from every sin; that is, he will not permit me to depart condemned in anything. ^D "And will preserve me unto his heavenly kingdom." From hence, he says, he will pluck me out and will keep me. For this is what "will preserve me unto his kingdom" signifies. For this is truly salvation, that we should be radiant there. "To whom be glory for ever and ever. Amen." See the doxology for the Son, as also for the Father elsewhere, and for the Spirit; for this is the Lord, namely the Son.

"Salute Priscilla and Aquila, and the household of Onesiphorus. Erastus abode at Corinth: but Trophimus have I left at Miletus sick. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen." These are those of whom he makes frequent mention, [index: entries preserved]

and among whom he was also lodged. He makes mention of the wife first, as she was more faithful and diligent, for she too had instructed Apollos in the faith. He offers a greeting, at once for the sake of consolation, and showing honor and affection through this; and what is greater, he fills the one who is greeted with much grace. ^A "And the household of Onesiphorus." For Onesiphorus was in Rome. He therefore greets those who were of his household, by this means stirring them up to an emulation similar to that which Onesiphorus had. "Erastus remained at Corinth." Since he had made no mention of these, he now mentions them in order to show that he is left alone on every side and that he has need of Timothy. "And Trophimus I left at Miletus." Miletus is near Ephesus. Whether, therefore, when he was sailing to Judea, Paul left him at Miletus, or whether, after he had come to Rome, he again went to those regions, we cannot assert with certainty. "Sick." But why did he not heal him, but left him? Because the saints did not do everything, lest they be thought to be greater than human nature. "Make haste to come before winter." In the meantime, he says, while I am alive, so that you are not detained by the winter and fail to see me. "And Linus." They say that this is the Linus who was created Bishop of Rome in the second place after Peter. "And Claudia." You see how even women were fervent and glowing and crucified to the world? For this gender is in no way inferior to men, if it but wills it. "And all the brethren." Among these, however, those whose names were mentioned were more fervent in the faith. ^B "The Lord Jesus Christ be with thy spirit." A twofold help, namely that of both Christ and the Holy Spirit: as if he were saying, "With the supervention of the Holy Spirit which you now have, let the Lord Jesus Christ be with you." If this is yours, you will not grieve at my departure. Or, because he who does not sigh for spiritual grace cannot enjoy the presence of Christ: so that it is, according to this interpretation, "With thy spirit," that is, with spiritual grace. "Grace be with us." He prays also on his own behalf, either that they may always be grateful, or that they may always possess a spiritual gift. ^C

The End, with God's help, of the Second Epistle to Timothy.

It was written from the city of Rome, when Paul was brought before the Roman Caesar Nero for the second time. ^D

ARGUMENT OF THE EPISTLE TO TITUS

He writes this from Nicopolis, for he was wintering there. The occasion of the Epistle is as follows: He had left Titus in Crete that he might appoint ^A clergy in every city. But since there were many there who, under the pretext of the Law, were attempting to deceive the people, Paul, having learned this, writes. And first, giving thanks to God for his piety, he signifies that the faith which is in Christ is not recent, but had been prepared and promised by God from ages past. Next, he deals with the appointment of the clergy, and teaches him how or what kind they ought to be; and he instructs him to rebuke those who contradict the sound faith, especially those from the circumcision; and that he should know that the Cretans are idle and in need of rebuke, while also teaching that all foods are clean to the clean, and what kind of elder women there must be, who should render the younger women modest. He also advises how slaves ought to be submissive to their own masters. And finally, having reminded him that the grace of the Spirit justified us not by works, but by His own philanthropy, and having commanded him to turn away from legal ^B disputes as being shameless, he declares to him, after he has sent Artemas to him, that he should come to him; and he gave him instructions that he should teach his own to excel in good works, and thus he completes the Epistle.

THEODORET

Titus was an illustrious disciple of Paul. He was ordained by Paul as bishop of Crete, which was, and is, a very large island. He was permitted and entrusted with the appointment of the bishops under his care. When Paul was writing this, he was in freedom, for he mentions his ^C afflictions nowhere. The Epistle is also directed against the Jews. This appears to be earlier than the Epistle to Timothy.

CHAPTERS OF THE EPISTLE TO TITUS

1. Concerning teachers suitable for the ministry, and the rebuke of those who do not obey. 2. Against those who advocate carnal purifications, and for spiritual virtue.