Exposition on the Second Epistle to Timothy

^A And not according to human reasoning, as many do by establishing heresies for the sake of vainglory, in which they are conscious of much rottenness. But what he says is this: Do not suspect that I think one thing and say another; my conscience is pure toward me, as it always is, and now too. I do not lie, therefore, when I say that I love you, and that I always remember you.

"As I have unceasing remembrance of you in my prayers night and day, desiring to see you." I give thanks to God, because I remember you. Not simply, however, but in my prayers, calling upon God night and day for you, that He might fulfill the desire I have to see you. How, then, would I voluntarily deprive myself of such pleasure, if I were able to come? Why, then, does he not state the cause clearly, that he is being restrained by Nero? Lest he disturb him at the very beginning. But at the end he reveals this cause.

"Remembering your tears, that I may be filled with joy." Construct it thus: "Desiring to see you, that I may be filled with joy," then with the words "remembering your tears" inserted between. For even if I were by nature very cold, your tears would be enough to bend me when they return to my memory. For it is likely that Timothy, when torn away from Paul, would be more lamenting than an infant being pulled from the breast. ^B

"Calling to remembrance the unfeigned faith that is in you." Not only remembering your tears do I desire to see you, but also your sincere faith; for this is also a great justification for you to be loved by me. "Which dwelt first in your grandmother Lois, and in your mother Eunice." There is another encomium here, that he did not originate from unbelievers, but from believers, even if they were from the Jews. Yet his father was a Greek. Observe, however, how the Law began to be dissolved, by these kinds of mixed unions occurring.

"And I am persuaded that it is in you also." Since the good things of ancestors, if indeed we ourselves are such, redound to our glory, but if not, they are to our shame; for this reason he says that the faith of his ancestors is also in you, as I am certainly persuaded. Deservedly, therefore, do you have this unfeigned faith, as it has been established from above and has no capacity to be shaken. ^C

"For which reason I remind you to stir up the gift of God." Because, he says, I know you have an unfeigned faith, I stir you up, so that the grace of the Spirit, which you received for the governance of the Church, for the working of signs, and simply for every virtue that befits a bishop, you may stir up—that is, always keep it alive and flourishing. For just as fire needs wood, ^D so too the grace of the Spirit needs fervor, attention, and vigilance, that it may always burn; for if these are not present, it is extinguished, just as he says elsewhere: "Do not quench the Spirit."

^A "Which is in you through the laying on of my hands." This grace that you received when I laid my hands upon you, when I ordained you bishop, dwells within you; only, make that fire more intense. The word which you have received, fill it with boldness and courage; stand firm nobly.

"For God has not given us a spirit of fear, but of power." That is, we did not receive the Spirit for this reason, that we should be timid, but that we might be powerful against temptations and speak with boldness; for to many He gives a spirit of fear, as is written in the Books of Kingdoms: "And a spirit of fear fell upon them," that is, He instilled fear into them.

"And of love." Both toward Him and toward one's neighbor. For the fact that we love God as a Father, we have from the Spirit, who makes us cry out: "Abba, Father." Furthermore, that we are not shaken from love toward our neighbor is a gift coming from divine power, just as, on the other hand, to be scandalized comes from fear and faint-heartedness. Nevertheless, it behooves us also to show first what comes from ourselves.

"And of sound-mindedness." Or that we may be sober-minded and healthy in our mind and state; or that we may have the Spirit as a correction, so that if any temptation happens to us, we may accept it for our correction; or that we may also be correctors and instructors to others. ^B

"Be not ashamed, therefore, of the testimony of our Lord." Many, thrice-wretched, searching with human reasonings things that are above human comprehension, think it an ignominy to say that the Son of God was crucified, being ignorant that through this cross, man, who was liable to death, became a son of God. You, therefore, O Timothy, be not ashamed of the testimony and death of Christ, which He endured through the cross, but rather speak with boldness, and preach Him. He did not say, "Do not fear," but, "Be not ashamed," so that He might show that the matter has no danger, but only ignominy; if you despise this, the rest are devoid of danger.

"Nor of me His prisoner." Do not be ashamed, ^C he says, if I, who raise the dead and am a teacher of the world, am in chains. For I am not bound as an evildoer, but I am His prisoner, that is, for His sake. For if He was not ashamed of the cross, how could I be ashamed of the chains?

"But share in the sufferings for the Gospel." That is, do not merely show that you are not ashamed, but demonstrate it by experience and through works, and become a partaker of the same things both with Christ and with me. These things he also hinted at through what was said above, by saying that He has given us a "spirit of power." But what is it, "share in the sufferings for the Gospel"? Is the Gospel itself suffering? This is not it; but he says this either: "Share in the sufferings with me for the sake of the Gospel," or he calls all the heralds and ministers ^D of the Gospel "the Gospel," just as in the First Epistle to the Corinthians (I Cor. iv, 12). Share, therefore, in the sufferings with the ministers of the Gospel. Perhaps, however, someone, more curiously [alt-version omitted]

would call the impediment and the unbelief toward the Gospel a "suffering for the Gospel." Join, therefore, you also, in suffering ^A with one who is struggling in this way for the Gospel.

*According to the power of God.* Since it was burdensome to say "suffer hardship," he consoles it. For, he says, not by your own power, but by Christ’s, will you do this: your part is the choice and the readiness.

*Who saved us, and called us with a holy calling.* He displays the tokens of God’s power. For He saved us, he says, and while we were far off, He called us to Himself, so that He might make us holy. If, therefore, He saved us when we were unwilling, how much more will He help us now that we are willing?

*Not according to our works, but according to His own purpose and grace.* With no one forcing, with no one advising, but out of His own purpose—that is, moving from within, from His own goodness.

*Which was given to us in Christ Jesus before the times of the ages.* That is, prefigured without beginning; and it was ordained to be given to us before the aeons through Jesus Christ our Lord. And this point is not of small importance: that God did not will these things for us from any change of His counsel, but before the ages.

^B *But has now been manifested through the appearing of our Savior Jesus Christ.* For even if the grace was predetermined, yet it appeared now, when the Savior shone forth.

*Who has indeed abolished death, but has illuminated life and incorruption through the Gospel.* In His own body, He did indeed abolish death in deed, rendering it incorruptible; but us He illuminated through the Gospel, so that we might hope for life and immortality. For we have not yet been gifted with immortality in actuality, but we await it, and the Gospel has made this hope certain for us.

*For which I was appointed a preacher and an apostle, and a teacher of the Gentiles.* Why does he now name himself a teacher of the Gentiles? To show Timothy that it is necessary that he, too, should converse with the Gentiles, and not lose heart, but imitate me, who am bound because of the preaching of the Gospel.

^C *For which reason I also suffer these things.* Because I am a preacher of the Gentiles; for it is not as a criminal. At the same time, he also gives credibility to his word: for, he says, if I had not believed that death had been abolished, I would not have suffered these things.

*But I am not ashamed.* Do you see how, through his deeds, he demonstrates what he was teaching Timothy: not to be ashamed of afflictions?

*For I know whom I have believed, and I am persuaded that He is able to keep my deposit until that day.* Oh, the boldness! And the undoubting hope! "I know," he says, "and I am fully persuaded." By "deposit," he means the faith or the preaching which he himself

^A has entrusted to me, ^B or perhaps the faithful whom Christ entrusted to him or whom he himself entrusted to the Lord, as he says elsewhere: "I entrust you to the Lord." It is as if he were saying: "I am not ashamed, hoping that I shall bring many to God, whom He also will guard, so that He may be glorified through them." Or by "deposit" he means the reward; for everyone who does something good deposits it with God, so that in proper time he may be crowned for it.

VERS. 13. *Formam habe sanorum sermonum* (Have the form of sound words). I have painted and expressed to you like a painter, both an image and an archetype, so that by looking toward this, you yourself might paint this form of my words; that is, maintain the archetype, and if something needs to be painted, take it from that image and paint; for all things are stored away there.

*Quos a me audivisti* (Which you have heard of me). Not only through letters, but also face to face. Let us not, therefore, think that the Epistles are deficient, as if they do not cover all things, since he delivered many things without letters.

*In fide et dilectione, quæ est in Christo Jesu* (In faith and love, which is in Christ Jesus). That is, my words discourse both about faith and love; this is concerning doctrine and life; and if it is necessary to formulate something virtuous, or to speak, or to act, you may obtain it from there.

VERS. 14. *Bonum depositum custodi, per Spiritum sanctum qui inhabitat in nobis* (Guard the good deposit, through the Holy Spirit who dwells in us). Undoubtedly the precepts regarding faith and life that were entrusted to you, or the gift you received, as he said above. But how will you guard them? Not by human strength, but through the Holy Spirit, who dwells in us through baptism. And if we preserve Him and do not drive Him away through evil deeds, He Himself will also guard for us all things we have from God. Endeavor, therefore, to guard the Spirit, and He in turn will guard for you the deposit. For "unless the Lord guards the city, the watchman watches in vain." ^C

VERS. 15. *Novisti hoc, quod aversi sint a me omnes qui sunt in Asia, ex quibus est Phygellus et Hermogenes* (You know this, that all who are in Asia have turned away from me, of whom is Phygellus and Hermogenes). He recounts the temptations, not to cast down the disciple, but rather to persuade him so that, if he should fall into similar temptations, he might not think that he is suffering something strange, but might bear it with a calm mind. For after he was seized by Nero, all who were in Asia deserted him; that is, those who were from Asia and were present in Rome at that time.

VERS. 16. *Det misericordiam Dominus Onesiphori domui* (The Lord grant mercy to the house of Onesiphorus). Observe his philosophy: he did not curse those who had abandoned him, but simply narrated the event as it happened. ^D But for him who had taken care of him, he pours out prayers, and not for him only, but also for his whole house; so virtuous were they, so excellently had Onesiphorus instructed them.

"For he has often refreshed me." As if he were some athlete held fast by the heat of tribulations, he deemed me worthy of refreshment, not once, but often. ^A In this way we too must act, and always encourage those who pursue something good; for so it will come to pass that we become partakers of their rewards. For do not bring Paul up to me. Paul, even if he had had no one to support him, would have remained steadfast. But perhaps some other person would not have persevered, unless he had someone to support him. If, therefore, someone is found who helps him and cares for him, it is clear that he becomes a participant in his victory; and if in the victory, then also in the crowns. For even in wars among the ancients, those who guarded the baggage and equipment shared equally with the soldiers in the spoils.

"And he was not ashamed of my chain." Everywhere he speaks of shame, not danger, encouraging Timothy, as if it were only shame and not danger that were present. And yet danger was certainly present; for Nero was raging against Paul, as one who had instructed some of his own household.

VERS. 17. "But when he was in Rome, he sought me out more diligently, and found me." Not only, he says, did he not flee from meeting me, but he even sought me out, and found me, which is a proof of great courage and faith. ^C

VERS. 18. "May the Lord grant him to find mercy from the Lord in that day." He had mercy on me, he says: let him therefore receive his recompense in that fearful day, when there will be need of much mercy for all, even for the saints themselves. If then Onesiphorus, who exposed himself to dangers for the sake of Christ, is saved through mercy, much more shall we be. But here those who are infected with the dogma of Marcion spring forth, saying, "Behold, two Lords." But the matter is not so. For there is one Lord, as this same Paul says elsewhere. But it is the custom of Scripture to speak in this way, as "The Lord rained from the Lord," that is, from Himself. In this way it is here also. But if you accept that both the Father and the Son are signified here, nothing absurd will be admitted; for the Father is Lord, and the Son is Lord, and the Spirit is Lord: but yet one Lord is indicated in three persons. ^D Observe, however, that he did not say here, "May the Lord grant him something else," but "mercy."

"And as to how much he served me at Ephesus, you know better." He is accustomed, he says, to good works; he did not do it once, but both at Ephesus and at Rome. Such ought a Christian to be, who always works what is good, even throughout the whole course of his life.

CAPUT II

VERS. 1. "You therefore, my child, be strengthened." What are you saying? You said that you were bound, and that all had deserted you; yet now, as if you were suffering nothing sad, you add: "You therefore,"

^A a soldier of Christ—where indeed some think it a great thing to be soldiers of an earthly king—endure hardships." Consider the dignity of being a soldier of Christ, when some think it a magnificent thing to be soldiers of an earthly king!

VERS. 4. *No one serving as a soldier entangles himself in the affairs of this life, that he may please him who enlisted him in the army.* These words are spoken to all, both bishops and teachers. The word *entangle* has a significant force. For such affairs are in truth chains and serpents. Moreover, by saying "affairs," he pointed to the tumults and troubles, and by the very words he dissuades [one from them]. Why do you entangle yourself? Why do you cast yourself into troubles and affairs? Be concerned only with the military service, and thus you will please Christ who chose you for the service.

VERS. 5. *And also if anyone competes in athletics, he is not crowned unless he competes according to the rules.* That is, it is not enough if he merely enters the contest, nor if he be anointed, nor if he engages in the struggle, unless he also keeps the athletic laws regarding food, drink, and temperance, and those regarding the manner of wrestling. For it is not permitted for one to wrestle simply according to one’s own whim, but athletic laws are established concerning this point. See, however, his wisdom. He made mention of a soldier, in order to show that one must be prepared for slaughter and death; and of an athlete, so that he may endure all things and live perpetually in exercise. ^B

VERS. 6. *The hard-working farmer must be first to partake of the crops.* He brings forward a third example, which is more appropriate for a teacher. For the paradigms of the soldier and the athlete are also suitable for those under authority; but the farmer does not take care of himself, but of the land, and he receives no small reward from the harvest. In this way also, the teacher does not toil in vain; rather, he himself—before others—will enjoy the fruits of his own sweat, God bountifully rewarding him for it. Lest, therefore, anyone should become inequitable in mind on account of the delay of the reward, "Already," he says, "you are receiving it; in the labor itself is the return—if nothing else, at least the profit of souls is a great gain to you from this point on." Some, however, say this refers to the honor given to teachers, but that does not hold water. ^C Observe, moreover, that he did not simply say "farmer," but "hard-working," that is, one who suffers, not one who simply works.

VERS. 7. *Consider what I say.* Because he said everything enigmatically—the things concerning the soldier, the athlete, and the farmer—"Consider," he says. For this reason I have spoken these things, that I might sharpen you. Then he prays for him, as for a genuine son. *For may the Lord give you understanding in all things.* Not only in these things which I have said, but in all things, both in words and in works.

VERS. 8. *Remember that Jesus Christ, of the seed of David, was raised from the dead.* He says this also ^D

[685, A] and very much for those who have experienced much of His philanthropy; for in return for such great benefits, they treated him with contempt, and that they were attempting impossible things. He shows also that the promise was made before the place, before the circumcision, before the sacrifice, before the temple; and that they—not as if they had earned it—received it, neither circumcision, nor law; but that it was the reward of obedience alone, and the land was not even a thing of inheritance. And he did not have even a trace of circumcision. Rightly, therefore, he calls Him God of glory.

He says that He made the dishonored glorious. He says that even when he was among them, he was deemed worthy of a divine vision. [106, A] Abraham had ancestors in Persia, and he was in a foreign land. See how he leads them away from bodily things, and from the place—for also of the place there was a word. If God is the God of glory, He does not need your glory, which is through the temple. For He Himself is the glory and the source of all good things.

*Go out of your land and from your kindred.* How, then, does the Scripture say that the father of Abraham wished to depart? "There," it says, even when Abraham was there, he says, "Go out of your land"—from which we learn that he was moved from the contemplation of his kin towards God. Abraham was moved from that place, and he wished to go out with his father. He shows by these things that they were not ^B the children of Abraham; for the obedient one had left country and kindred, and thus he was obedient. And He did not give him an inheritance, not even a foot's breadth. "See," he says, "he leads them away from the land." Why did He not give it? "Because the place was of another land," he says, "and He had promised to give it to him." See that he is not simply taking it back; no, he says, He promised. If he, a newcomer and sojourner, was already destined to pass away, how could he hold it? The inheritance of Abraham and of his seed is therefore preserved, that is, Christ, when he shall reign with his saints according to that which is written: "When He shall come in the glory of His Father, the King of all ages." And his seed, which is He, Himself being his child. Again, ^C he hints at the power of God, to do things from impossibilities. For he, being in Persia and having the Lord of Palestine, accomplished things.

Much is shown here also of the philanthropy of God, and of the faith of Abraham. For, not having them as children, he shows obedience and faith—even though he was a person who would think the opposite—for, having arrived as if he had a foot's breadth, he did not even have that. God spoke to him, he says, that his seed would be a sojourner in a foreign land. "See," he says, "before the years and the promise, and before the promise, there was no sacrifice, and nowhere was there circumcision." He shows by these things how God treats the Israelites badly, even though he had called them, and they deliver ^D him, and they betray him, and they kill him, for four hundred years. This does not conflict with things written here in *Exodus*. For it is said there, "After four hundred years he went out with power."

^A saying, "Faithful is the saying." What is it? That the elect shall attain to glorious and eternal salvation. This mystery [is this].

For if we have died together with him, we shall also live with him. He establishes the same thing also by human reasonings. And yet, even above, he gave proof of this by saying: "Remember Jesus Christ, who has been raised from the dead"—for he showed that he rose again after death. How, then, does he establish it? If we share in the sorrowful things, shall we not be in the cheering ones? Not even a man would do this, much less God, the fountain of justice and goodness. By death, however, he means both that which is through baptism, and that which is through sufferings and temptations.

VERS. 12. If we endure, we shall also reign with him. It is not enough for one to commit himself to death once, but always. "For every day, he says, I die." We have need, therefore, of much patience for this, that reigning with him might also come to be ours.

If we deny him, he will also deny us. And he confirms his word from those things that come to pass from the opposite side. For there are recompenses not only in good things, but also in the opposite. "For whoever," he says, "shall deny me, I will also deny him." ^B Reflect also with yourself how great must be the suffering of the one who has been denied by Christ.

VERS. 13. If we do not believe, he remains faithful. If we do not believe that he rose again, he is in no way harmed by this. For he is true, he is steadfast, whether we say so or whether we do not.

He cannot deny himself. That is to say, he cannot *not be*. He does not have a nature to pass into non-existence; he always remains, even if we do not confess him. Consequently, neither benefit nor harm comes to him whether we profess him or deny him, but both reach us.

VERS. 14. Remind them of these things. That no one might think that Timothy himself needed to be taught these things, he says: "Remind others."

Testifying before the Lord, not to contend with words for no profit, for the subversion of those who hear. Because there is a pleasure in this thing, and the human soul never stops desiring to inquire and contend with words—"Do you," he says, "testify to them before God, not to be contentious." That is, command [them], taking God as witness, so that they may know that if they despise you, he will judge them. For not only is the battle of words of no use, nor does it bring any gain, but much harm also results. For the faith of those who hear is subverted, like some tower, by the phalanx of disputes. ^C

VERS. 15. Be diligent to present yourself approved to God, a worker unashamed. He interprets how one might become approved; surely, if he is an "unashamed worker"—that is, if he is not ashamed to do anything pertaining to piety. For so shall you be esteemed before the

^A Lord, if you endure all things for His sake and perform all things for His sake. Everywhere, moreover, he is diligent in mentioning shame, because to many the Cross of Christ and His preaching seemed a shameful thing, being lowly, as were the apostles themselves, who were held in contempt and suffered the utmost hardships. "You, therefore," he says, "do not be ashamed."

"Rightly dividing the word of truth." For many tear it asunder and twist it, but you must guide it toward what is right. Or, since he did not say "a director," he gave us to understand something else. For just as with some skin or leather strip that contains superfluous or corrupt parts, "Cut," he says, "the alien things from the preaching, and excise them with the sword of the word."

^B

Vers. 16. But shun profane and vain babblings.

Vers. 17. For they will proceed to more ungodliness.

Vers. 18. Of whom are Hymenaeus and Philetus, who have strayed concerning the truth, saying that the resurrection is already ^C past; and they overthrow the faith of some.

Vers. 19. Nevertheless the solid foundation of God stands.

"Having this seal: The Lord knows those who are His, and, Let every one who names the name of Christ depart from iniquity." That is, having, as if it were a stone, certain letters and marks engraved upon it through the very deeds themselves, which are appropriate to it, namely, "The Lord knows," and what follows. That is, they are foreknown by God as being His own.

^A And they were chosen beforehand, so that they might not be perverted together with the more rotten ones. By "iniquity," he means error in dogma, or simply any kind of injustice. He who acts unjustly is not of the foundation, he is not of God. For how could he be, since that Foundation is just? He does not have the seal. Observe also that if he who names the name of the Lord ought to depart from iniquity, he who does not depart is not even worthy to name it. For praise is not seemly in the mouth of a sinner.

"In a great house there are not only vessels of gold and silver, but also of wood and of earthenware." Because many are troubled, asking the reason why the wicked exist in the world, Paul, having set aside other causes, now states this one: because even in a great house there are diverse vessels. By "great house" he means the world, not the Church itself; for in the latter he does not wish there to be anything wooden, but all things golden and silver, ^B where the body of Christ is, where the Virgin is, not having a spot. "And some are to honor, and some to dishonor." The golden ones, that is, those endowed with virtues, are to honor; the wooden and earthenware ones, that is, the wicked, are to dishonor. He did not say "for use and for uselessness," because the wicked, even if they are not useful for virtue, are nevertheless useful for the simple constitution of the world, and for certain dispensations, as Pharaoh was.

"If any one therefore shall cleanse himself from these, he shall be a vessel to honor, sanctified." Do you see that it is not of nature, nor of material necessity, as the Manichaeans say, to be golden or earthenware, but of our own free will? For it is possible for everyone to cleanse himself, that is, to completely purge himself of the earthenware and wooden will, and to ^C install a golden and silver one. Paul was earthenware, but he became golden; Judas was golden, but he became earthenware. But if earthenware vessels are disparaged, how does he say in another place: "Having this treasure in earthen vessels"? There he speaks of the nature of the body. For just as a potsherd is nothing else but baked clay, so also our body is nothing else but clay solidified by the heat of the soul. But here he speaks of the will.

"And useful to the Master." Are the wooden ones, therefore, useless for the primary goal of the Master, God, who wishes all men to be saved, even if, as has been said, they seem to be useful in another way? "Prepared for every good work." That is, even if the time or occasion for acting has not arrived, yet it will be ready and prepared, whether for martyrdom or for virginity.

"Flee also youthful desires." Youthful desires are not only those of fornication, but also any absurd covetousness, ^D whether one desires power, or whether one desires

money; for such desires are foolish and mere fancies of unstable minds. Observe how even the man of ^A advanced age and worn by time mimics the ways of the young.

"Pursue righteousness." By righteousness he refers to virtue in general.

"Faith." Meaning true and firm faith, and a steady disposition toward those who are loved; it is as if he were saying: Do not be faithless and unstable. He therefore immediately adds:

"Charity, peace with them that call on the Lord out of a pure heart." That is to say, only toward those who call upon the Lord without guile and without hypocrisy, being themselves peaceful and free from strife, with those you should mingle.

"But foolish and unlearned questions avoid, knowing that they do gender strifes." Do you see how throughout he draws him away from questions? Not that he was not fully able to refute them—for he was able—but because it was utterly useless to cast oneself into such contentions; for no good end comes from them, but only fightings and enmities. Therefore, avoid these—the foolish ones, that is. Consequently, there are other questions, those concerning the Scriptures, which ought not to be avoided, inasmuch as they do not generate strife. Observe, then, how they go astray who contend in questions that are supposedly about the Scriptures. ^B

"And the servant of the Lord must not strive; but be gentle unto all men." Gentle, that is, mild. How then does he say: "Rebuke them with all authority," and, "Let no man despise thy youth"? Because a sharp rebuke bites most deeply when it is administered with gentleness. For it is possible to reprove more effectively with mildness than to put to shame with harshness.

"Apt to teach." That is, toward those who wish to learn. "A man that is an heretic after the first and second admonition reject."

"Patient." This is what he most needs to possess, both in order to await their conversion, and in order to always preach, and not immediately to cut them off. ^C Consider what follows:

"In meekness instructing those that oppose themselves." For with audacity and strife the soul could not discern anything useful; because he who is to learn anything useful must before all else be kindly disposed towards his teacher. But how could one be well-disposed to one who is audacious and insulting? Why then does he say that one should reject a heretic after the first and second admonition? There, he refers to the uncorrectable man, whom he knows to be suffering from an incurable disease; but here, he speaks of those who have not yet rejected every medicine, which is evident from what follows.

If God peradventure will give them repentance to ^A the acknowledging of the truth. "Peradventure," he says, implies there will be some correction. Now, "peradventure" applies to things uncertain and doubtful. Therefore, one must abstain from those who are manifestly incurable, but one should attempt to correct those about whom there is doubt. See how, in teaching humility, he did not say, "peradventure you may be able," but, "peradventure God will give them to recover themselves." And if anything comes of it, he says, it is the Lord’s; do not you, therefore, exalt yourself. Wherefore, even if we have persuaded someone, let us not think that we ourselves have persuaded him.

VER. 26. And that they may recover themselves out of the snare of the devil. Understand this not only of doctrine, but also of life. For men are in the snare of the devil, not only for the sake of doctrines, but also of life. Wherefore, those who err in their life should also be corrected with patience. For as the sparrow, if it be held by even one part—by the foot, I mean—is in the power of him who set the snare, so we, even if we are not caught by both—by faith, I say, and by life—but by life alone, we are in the power of the devil.

Taken captive by him at his will. They swim, he says, in error; but if they are taken captive by God to do His will—that is, God’s will—peradventure they will recover from the waters of error. And the will of God is not only to believe, but also to live rightly. Therefore, understand these things concerning life as well, not only concerning doctrines. Some, however, have understood "by whom they are taken captive" as referring to the devil, and the rest in the same way.

CAPUT III

VER. 1. This know also, that in the last days perilous ^C times shall come. Because there were many wicked men in those times, lest Timothy should be troubled by these things, he had previously forewarned him, saying, "In a great house," and the rest; ^D but now he says that such will be the case also hereafter. Nay, even in the time of Moses, Jannes and Jambres were present. Wherefore, this is not a new thing today, nor will it stop with you. Do not, therefore, be distressed. Now "perilous times" means "exceedingly wicked." And this is not to be understood of the days—for what malice has a day?—but of the wicked things and men within those days. And we, in common speech, call times "wicked" or "good" because of the events that happen in them, or because of the men.

VER. 2. For men shall be lovers of their own selves. He immediately sets down the cause of all evils: to look not to the things of one's neighbor, but only to one's own. For the "lover of self" is he who loves only himself; from which it results that he does not even truly love himself in the end. For just as in the members, the injury of one passes on to the rest, and likewise in buildings, so too in the Church: he who neglects his brother and cares only for himself, destroys even himself.

EXPOSITIO IN EPIST. II AD TIMOTH.—CAP. III.

^A Avari. Having stated the root, he induces specifically the branches grown from it, of which the first and greatest is avarice. For just as every good thing flows from charity, so does every evil from self-love (*philautia*), since it is opposed to charity. For charity is broad, and is poured out everywhere; but self-love narrows its breadth, and draws it into one only thing.

Elati. Those who carry themselves proudly and boast against others.

Superbi, blasphemi. As malice advances, the injury reaches even as far as God. For when a person becomes arrogant towards men, and then attributes every achievement to himself, and not to divine grace, then he is already a blasphemer.

Parentibus non obedientes, ingrati, scelesti, sine affectione, sine pace. Rightly so; for if they blaspheme God, how shall they honor their parents? And he who does not honor his parents will be ungrateful towards all. But such a person is also wicked (*scelestus*), for he rejects holiness and duty. Furthermore, he is alien to the affection of charity: for whom else will he embrace with the affection of love, he who rejects his own benefactor? And *sine pace* (without peace), he is reconciled to no one, if indeed not even to his benefactor.

VERS. 3. Criminatores (Accusers). That is, speaking evil of all. For he who is conscious of no good in himself, accuses all others, appearing to himself to procure a certain consolation by this means, and thus he devises it.

Incontinentes. Of the tongue, plainly, and of the belly, and of all other things.

Immites (Without mildness). Do you see whom self-love and avarice make? Beasts instead of men.

Sine benignitate. Enemies of every good thing.

VERS. 4. Proditores (Traitors). Of friendship.

Præcipites. That is, unstable, having nothing firm.

Tumidi. Full of arrogance.

Voluptatum amatores magis quam Dei. This follows necessarily. For where there is love for the pleasures of this world, there the divine desire is not.

VERS. 5. Habentes speciem pietatis, virtutem autem ejus abnegantes. That is, they only put on the appearance of piety and act as hypocrites, but by their deeds they deny it. Observe here ^D that the power of piety, and its, as it were, sinews, are shown in deeds. Rightly, therefore, is it said to be dead without deeds. The Apostle used the word *species* (form/appearance) in a good sense in another place; for a teacher has the *species* of knowledge, that is, he forms and shapes knowledge in his disciples.

Et hos devita. If they are to be in the last times, how does he say, "Avoid these"? It is likely that there were some such people even then, and if not in such great abundance, yet they existed nonetheless, as if he said: Avoid such men.

^A 6 For of this sort are they who creep into houses. By the word "creep," he indicates their shamelessness, as well as their lack of nobility, their fawning, and the fact that they are filled with deceit.

"And lead captive silly women." He did not say "deceiving," but "leading captive," as if using them like slaves; for such is the person who is deceived. Note, however, that it is the lot of women to be deceived, or rather, of "silly women." Thus, if a man is deceived, he might be called a "silly woman."

"Laden with sins." He indicates the abundance of sins and an unordered and confused life. For they do not impose upon women indiscriminately (since nature itself is not to be blamed), but they deceive those who possess a heap of sins. For he who is conscious of no good in himself yields quickly to wicked teachers, comforting himself as if he were not going to render an account for his deeds.

"Led away by divers lusts." That is to say, by money, glory, luxury, and finery; he also hints at shameful desires. Observe, moreover, the word "led away," as if it were said of brute animals.

^B 7 "Ever learning, and never able to come to the knowledge of the truth." Are they, therefore, worthy of pardon? By no means; rather, they are even more unworthy of pardon. For since they have heaped up sins and desires upon themselves, their mind has been blinded. Thus, their inability to learn is to be ascribed not to nature, but to their own will.

^C 8 "Now as Jannes and Jambres withstood Moses, so do these also resist the truth." These men were the magicians in the time of Moses. How, then, did Paul know their names, since Scripture does not mention them? Either they are handed down without writing, or it is likely that Paul knew them through the Holy Spirit.

"Men of corrupt minds, reprobate concerning the faith." When anyone has corrupted his mind with passions, he then becomes reprobate concerning the faith. For the fool has said: "There is no God" (Ps. XIII, 1). ^D Whence? Because they were corrupted and became abominable in their iniquities. An uncorrupted mind, therefore, admits the faith. We must be diligent, then, that we are not corrupted by passions, lest the adulteration of the faith find a place within us.

But they shall proceed no further.

For their folly shall be manifest to all, as also theirs was.

But you have fully known my doctrine.

Doctrine.

Manner of life.

Purpose.

Faith.

Longsuffering.

Patience.

Persecutions, afflictions.

What came to me at Antioch, at Iconium, at Lystra.

What persecutions I endured, and out of them all the Lord delivered me.

^A be steadfast, and God did not abandon me. So you too be ready, and you shall not be abandoned.

Vers. 12. *And all who desire to live godly in Christ Jesus will be persecuted.* And this is truly the greatest consolation. For why, he says, do I speak only of myself? As many as determine to live godly and according to the Gospel will be persecuted. And he speaks here of persecutions, not only those which threaten from unbelievers, but also afflictions in simple terms, and the sorrows and pains which those endowed with virtue endure. For the life of man is a place of trial, as Job says, and he who treads the narrow path is necessarily pressed.

VERS. 13. *But evil men and impostors will proceed for the worse, erring and leading into error.* Let nothing disturb you if they act in tranquility, but you are in temptations: for such is the nature of things. You have gone out to the contest: it is necessary for you to abound in sweat. It is foolish, therefore, to seek rest in the contest. For even if they seem to advance, yet this is not advancement, namely, to proceed prosperously in error. For, interpreting what "for the worse" is, he said, to lead into error and to be led astray.

VERS. 14. *But you, remain in the things that you have learned, and [which] have been entrusted to you.* ^B You, however, he says, be unmoved, *and do not emulate those who do evil, nor [envy] a man who prospers in his way.* [Ps. XXXVI, 1]. But you did not simply learn, but they were also entrusted to you; that is, you learned with certainty. Therefore, even if you see something different from that which you believed, do not be disturbed: since even Abraham, after having heard, *In Isaac shall your seed be called*, when later he was ordered to slaughter him, was not disturbed.

*Knowing from whom you have learned, and that from infancy you have known the sacred letters.* He adduces two causes for which he ought to remain immovable: because you did not learn from some common person, he says, but from Paul; or, which amounts to the same thing, from Christ; and because you did not learn yesterday or recently, but from infancy, and the knowledge of piety has struck roots in you. Wherefore, it will not allow you to do anything foolishly, as most are accustomed to do. For he who knows the Scriptures as he ought will never be subverted. He calls the divine Scripture "sacred letters." This, moreover, is against Simon, and Manes, and all who call the Old Testament evil. ^D

VERS. 15. *Which are able to instruct you for salvation, through faith which is in Jesus Christ.* Not as external knowledge instructs a man for fraud and impostures, and wars of words, from which comes the destruction of the soul, so does divine knowledge, but it instructs for salvation. What kind? Not that which is through works, not that which is through words, but that which is through the faith of Jesus Christ. For the holy Scriptures lead man to believe in Christ, who procures salvation for him.

Variæ lectiones.

EXPOSITIO IN EPIST. II AD TIMOTH. — CAP. IV.

^A VERS. 16. *Omnis scriptura divinitus inspirata et utilis.* Having mentioned not a few modes of consolation, he now brings forward the greatest, which is from the reading of the Scriptures. For he is about to announce to him something sorrowful, namely, that the end of his life is at hand. Lest, therefore, he lose heart, as if deprived of his instructor, "You have," he says, "the Scriptures, which can help you in my stead." But some inquire how he said: *Omnis scriptura divinitus inspirata.* Are then the writings of the Greeks also divinely inspired? And some who force the text place a punctuation mark at "divinitus inspirata," saying that *every* scripture that is divinely inspired, that also is useful. Yet they ought to have understood that, since he said above, "You have known the sacred letters," he now says, "Every scripture." Of what kind? That concerning which he was discoursing, concerning which he said that it is sacred. Every such scripture, therefore, is divinely inspired and useful for everything that he subsequently recounts.

*Ad docendum.* It is profitable, he says, by teaching us if anything needs to be learned. For there is nothing which cannot be resolved by the divine Scripture.

*Ad arguendum.* If false things must be refuted, this can also be done from thence.

*Ad corrigendum, ad erudiendum in justitia.* If anything, he says, must be corrected, and anyone instructed—that is, trained toward justice, which is to say, toward doing just deeds—this also is at your disposal from the Scriptures.

^B VERS. 17. *Ut sit perfectus homo Dei.* The correction, he says, comes from the Scriptures, so that nothing of any good thing may be lacking to the man of God. Wherefore, if you too wish to be perfect, that is, consummated and sound, and always the same—neither contracted by sorrowful things nor inflated by prosperous ones, for that is a sign of an unstable mind—take these as your counselors in my place. But if he wrote to Timothy, who was full of the Holy Spirit, concerning reading, how much more does he command this to us? Observe, moreover, that without the Scriptures no one can be perfect.

*Ad omne opus bonum consummatus.* Not simply a participant in good works, but consummated, that is, perfected: not toward this, while not toward that, but toward everything.

^C

CAPUT IV.

VERS. 1. *Testificor igitur ego coram Deo et Domino Jesu Christo, qui judicaturus est vivos et mortuos.* He terrified Timothy when he said elsewhere: "I charge thee before God, who quickeneth all things"; but now he makes the discourse more fearful by the mention of that judgment. For, he says, I call as witness Him who is about to demand an account, that I have not concealed even this from you. By the living and the dead, he speaks either of sinners and the just, or of those who have already departed from this world ^D and those who are then to be left living.

Some, however, have understood it as referring to souls and bodies. ^A

*At his appearing and his kingdom.* When is he to judge? At his appearing, which shall happen with glory and kingdom. For he will not come so lowly and despised as before.

*Preach the word.* What is this that I adjure? Preach the word; do not restrain the gift that is in you. Let us be struck with terror, we who do not preach!

*Be urgent in season, out of season.* That is, speak with persistence and constancy; not once, but always. Let there not be a set time for you, but be urgent in season—that is, when you are in peace, and free from fear, and in the church—but also out of season, that is, when you are in dangers and outside the church, speak and preach. ^B For he said "in season and out of season" according to the opinion of many; for they think that tranquility is the "in season," and a time of danger is the "out of season." And again, they think being in the church is the time for teaching, and being outside of it is "out of season." Or, alternatively: do not wait for the time of a fall, but teach even before one stumbles.

*Reprove.* When you see that this ought to be done—that is, when you find someone sinning, or about to sin—do not shrink back.

*Rebuke.* After you have reproved and demonstrated that he has done wrong, then rebuke; that is, impose the penalty and the punishment.

*Exhort.* A rebuke is like a cutting; an exhortation is like a soothing medicine. ^C Apply, therefore, the medicine of exhortation, lest the cutting alone, by making the pains more intense, cast the person into despair.

*With all patience and doctrine.* Connect this with all that was said before. For it is necessary to reprove with all patience, so as not to believe those who report things simply, but to act as teachers, so that it may be taught how he sinned and what the sin is. So it is fitting also to rebuke with patience, not as if imposing a punishment on an enemy, but as giving instruction to a son. And "in doctrine," that is, teaching him what the gain of the penalty is. Exhortation, moreover, has maximum need of both patience and doctrine. And not with an ordinary patience, but "with all," that is, that which is shown in every way, ^D indeed, by deeds, by words, and by demeanor.

*Vers. 3. For the time will come when they will not endure sound doctrine.* Therefore, before they are corrupted, anticipate them. For this reason he also said above, "in season, out of season," act in every way so long as they obey.

*But according to their own desires they will heap up teachers for themselves.* By the word "heap up," he signified the reckless crowd of teachers, and because they are loved by the common people, which is done for no rational reason, but they...

choose those who consent to their own desires, and both say and do things that tend to their pleasure, those they appoint ^A.

*Prurientes auribus* (Having itching ears). That is, becoming tickled in their ears, constantly desiring to hear things that please them.

VERS. 4. *And they shall turn away their ears from the truth, and shall be turned unto fables.* Do you see that they do not err out of ignorance, but of their own free will? For "they shall turn away," he says, "and shall be turned." So, the evil is voluntary. He says these things not to cast the disciple into despondency, but to persuade him to make proper use of the present time of freedom from trouble; and when it passes, to bear it bravely, just as Christ also said: *They shall deliver you up and shall scourge you* (Matt. 10:17). And this same Apostle: *After my departure, grievous wolves shall enter in* (Acts 20:29).

VERS. 5. *But be thou vigilant in all things, endure afflictions.* Do you see that it is for the sake of being vigilant that he predicts these things? As if he were saying: Before that ravaging comes, as long as the wolves are not yet present, endure afflictions, both voluntary and involuntary, so that you may establish the sheep in safety ^B.

*Do the work of an evangelist.* So then, the work of an evangelist is to endure evil, both from oneself and from those who are without. *Fulfill thy ministry.* That is, complete it. Thus, the ministry is only then completed, when someone endures evil.

VERS. 6. *For I am now ready to be offered, and the time of my dissolution is at hand.* He did not say "I am sacrificed," but [used] a stronger word. For not the whole victim is offered to God, but the libation is offered in its entirety.

VERS. 7. *I have fought a good fight.* Why does Paul now speak in such lofty terms? He is not boasting, but is consoling his disciple, that he should not sorrow over him, since he has already attained a good end and is departing unto crowns ^C. Just as if a father, at the point of death, should console his child sitting by his side and weeping, and say: "My son, do not weep; we have lived well, we have raised up trophies, our King shows us great favors, and you shall also be able to be admired and praised for the things done by us." For it is plain that the father says these things, rousing his son with praises to bear the separation lightly. To a similar purpose, Paul here consoles Timothy, drafting this Epistle as a sort of testament. "I have fought," says he, "the good fight; therefore, do you also take hold of it." Is then where there is a chain, where there are bonds, is this a good fight, O Paul? "Yes," he says, "for this very reason; for these things happen for the sake of Christ." In external contests, men labor for many days ^D and in a single hour receive the crown; but here, the brightness

^A will endure forever. Therefore, it is a good contest—that is, acceptable and decorous.

*I have finished the course.* For from Jerusalem and in a circuit as far as Illyricum, he had filled the Gospel; he ran so mightily, cutting through countless obstacles—deaths, ambushes, calamities—as if he had wings made of fire.

*I have kept the faith.* For there were not a few things that attempted to plunder it: threats, deaths, promises of pleasant things; but he stood against them all, sober and ever vigilant, watching the thief.

Ver. 8. *As to the rest, there is laid up for me a crown of justice.* What he had said was indeed sufficient for consolation, but he adds the rewards here, that he might rouse him the more. For it is not proper to grieve, he says, because I depart to receive a crown. By "justice" here, he again refers to every virtue.

*Which the Lord, the just judge, will render to me in that day.* He did not say "give," but "render," as if it were a certain debt and obligation; for, being just, he will certainly define the reward for the labors. Thus, the crown is an obligation, on account of the justice of the Judge.

*And not only to me, but to all them also that love his appearing.* Here he also rouses Timothy himself. For if to all, then much more to you. But who is it that loves his appearing? He who does things worthy of it; so that he who does not is not seen to love his ^B appearing and arrival, but rather to pray that it may not come, lest he receive what his deeds deserve. It is called an "appearing" (epiphaneia) because it appears from above and rises from the heights. But before his universal appearing, there is another one, according to which he reveals himself to the worthy, though not to the world. And again: *I and the Father will come,* he says, *and we will make our abode with him.*

Ver. 9. *Make haste to come to me quickly.* Why does he summon Timothy to himself, and that too when he had been entrusted with the Church of Ephesus and an entire nation? Because he was in bonds and held prisoner by Nero, and could not go to him himself; for this reason he calls him to Rome, perhaps wishing to entrust many things to him before he meets his death.

Ver. 10. *For Demas hath left me, loving this world, and is gone to Thessalonica.* He did not say, "that I may see you before I die," so as not to afflict him with sorrow; but because "I am alone, and have no one to help me in the Gospel, make haste to come." But what is it that he says: *loving this world?* That is, being a lover of ease, and of a life free from danger and secure; he preferred to live in luxury at home rather than suffer affliction with me. He accuses him alone, not with the intention of slandering him, ^C but that he might strengthen us, so that we may not grow weak in dangers; and at the same time, because he wishes to draw Timothy to himself more quickly.

^A Crescens in Galatiam, Titus in Dalmatiam. He no longer accuses them, for Titus was so admirable that the island of Crete was entrusted to him. These two, therefore, did not depart because they loved this present world, but perhaps for the sake of preaching or some other necessity.

Lucas est solus mecum. He was inseparably attached to him, having written the Gospel and the Catholic Acts. Writing of him, Paul says: "Whose praise is in the Gospel through all the churches" (II Cor. VIII, 18).

Marcum assume et adduc tecum: est enim mihi utilis ad ministerium. He does not say this for his own relief, but for the ministry of the Gospel. For even while in chains, he did not cease from preaching. Therefore, he was not calling Timothy for his own sake, but for the sake of the Gospel, so that no disturbance might arise among the faithful at the time of his death, since many of his disciples were present, and they would prevent any commotion and console those who took his death ill. For it is likely that those who had believed in Rome were men of standing.

Tychicum autem misi Ephesum. So I have been left alone, and thy presence is necessary.

Penulam quam reliqui Troade apud Carpum, veniens tecum affer et libros. He speaks of a heavy cloak here; he seeks this so that he might not have need to receive one from others. For everywhere he takes great care that he might not be in need of others. Some, however, understand this to be the case where the books were kept. But why did he need the books, being about to depart to God? That he might entrust them to the faithful, to have them in his place.

Maxime membranas. Perhaps these contained more useful things.

^B Alexander ærarius multa mala mihi ostendit. He mentions this temptation, not that he might accuse him, but that he might persuade the disciple to bear with a noble spirit even the temptations brought on by certain base and dishonorable men. For many, when tempted by certain men of standing, endure it, having as consolation the excellence of those who are afflicting them; but to suffer at the hands of base and outcast men is a great affliction. Therefore Paul also says, "He showed me many evils," which is to say, "he afflicted me excessively," or even "in many ways." For indeed, those who are obscure and dishonorable, caring very little for the opinion of the multitude, when they begin to do evil to someone, show no mercy at all.

Reddat ei Dominus secundum opera ejus. Be confident, he says; these things will not proceed for him without punishment, but "may the Lord repay him"—that is, "He will repay him." For it is a prophecy rather than an imprecation; and it is not, as the saints [might pray]...

do, running toward [the infliction of] punishments, that this has been said by Paul, but because the preaching [of the Gospel] required the restraint of those who were hindering it, and also because the weaker ones would be greatly comforted by this.

"Whom you also must avoid." He did not say, "Punish" or "chastise" (although it was possible to accomplish these things through the grace of the Spirit), but he commands [him] to avoid—that is, to turn aside and withdraw from him—leaving the vengeance to God.

"For he has greatly withstood our words." That is, he fights and opposes the words of the Gospel.

VERS. 16. "At my first defense no one took my side, but all forsook me." He describes other temptations again, so that he may the more embolden his disciple for the struggle. But what "first defense" does he mean? He was presented before Nero earlier, and escaped death, so as to continue preaching from then on; but when he had instructed his cupbearer in the faith, Nero, boiling over with madness, beheaded him. By saying, "All forsook me," he expresses sadness; as if he were to say: "My own household and friends have betrayed me, and I have been left destitute of all consolation." Therefore, even if you are forsaken in dangers, take me as an example for your consolation.

"May it not be laid to their charge." Do you see how he spares his own people? And yet his familiar associates and household, his collaborators, had done a serious thing when they abandoned him. For it is not the same thing to be treated with contempt by strangers as it is by one's own people. Yet he prays that this might not be laid to their charge—by God, that is—since otherwise it would be a great sin, and one worthy of being charged.

VERS. 17. "But the Lord stood by me." This is again a consolation for the disciple; for he shows that God does not allow anyone who is forsaken by men to suffer any grievous harm.

"And strengthened me." That is, He granted [me] boldness, and did not allow me to fall.

"So that through me the preaching might be fulfilled." ^B Observe his great humility. For, he says, He did not strengthen me because I was worthy of the gift, but that the preaching might be fulfilled through me—that is, might be confirmed, or might come to its end and be filled; just as if someone were wearing the royal purple and diadem and were preserved because of them.

"And that all the Gentiles might hear." That is, so that the glory of the Word and the care of Divine Providence concerning me might become manifest to all.

"And I was rescued from the mouth of the lion." This is Nero. He calls him a lion because of the strength of his rule and his unassailable power. See, however, how close he came to dying, having fallen into the very throat of the lion.

VERS. 18. "And the Lord will rescue me from every evil deed" ^{C D}

At that time, indeed, he snatched me from bodily death; but since I have preached sufficiently, I hope that he will deliver me, no longer indeed from bodily death—for I am already being poured out as a drink offering—but from every sin; that is, he will not allow me to be weakened toward death, but will grant me to resist against sin unto blood, which is to be rescued from the spiritual lion. This salvation, therefore, is greater, when he appears to be delivered to death, than the former, when he escaped. ^A And he will keep me for his heavenly kingdom. That is, he will snatch me away from all sin, and will keep me there. For this is to be saved into his kingdom, namely, to die here on his behalf. For "he who hates his life will keep it for eternal life." Thus, true salvation is this, when we shine forth there. To whom be glory forever and ever. Amen. Behold, he attributes glory to the Son just as to the Father; for this one is the Lord. ^B VERS. 19. "Greet Prisca and Aquila." These are they who took up Apollos and instructed him, at whose house Paul himself also stayed, of whom he makes mention constantly. He places the woman first, as one more faithful and more zealous; for she also instructed Apollos. Or, he does this without distinction. He offers the greeting, at once consoling them and showing honor and love through it; and what is greater, bestowing much grace through it. For the greeting alone of that blessed and holy man is sufficient to fill the one being greeted with much grace. "And the household of Onesiphorus." That is, those who are in his house. For he himself was in Rome, attending to Paul in chains, as has been said before. Through this greeting, however, he makes them more eager to pursue such things. ^C VERS. 20. "Erastus remained at Corinth; but Trophimus I left at Miletus, ill." Because he had not mentioned these, he now makes mention of them, and shows himself to be destitute on every side, so as to draw Timothy to come more quickly. But for what reason did he not heal Trophimus, who was sick? Because the saints could not do all things, God bringing this about ^D so that men might not make gods of them. Thus also Moses, having been sluggish of speech from his youth, did not heal himself, nor did he enter into the land of promise, lest he be thought a god. Thus also this very Paul had a thorn. Miletus is near Ephesus. Therefore, whether Paul left him at Miletus when he was sailing for Judea, or whether after having been in Rome he returned again into these regions, we cannot say. VERS. 21. "Do your best to come before winter." Since on every side I am deserted, as one may see, come. He does not say, before you die...

^A (for that were a sorrowful thing), but that you might not be prevented by the winter, and consequently not see me, even if it is not so expressed.

"Eubulus greets you, and Pudens, and Linus." Some record that this Linus was the second bishop of the Roman Church after Peter.

"And Claudia." Do you observe how even women were fervent and warm, and crucified to the world? For this sex is in no way inferior to the male, if it be willing. Indeed, in matters necessary for the preservation of life, they contribute very much, inasmuch as they have taken upon themselves the care of the household, and release men from such cares so that they may the more freely manage public affairs. Furthermore, in spiritual matters, they are even more capable than men of practicing temperance, and of displaying sanctification, purity, and fasting. In short, nothing at all stands in the way of women in the exercise of virtue, if they but wish it.

"And all the brothers." He no longer mentions these by name; but since there were so many believers, he mentions those few by name, inasmuch as they were more renowned, for they had already gone beyond the things of this world and were more fervent in spirit.

VERS. 22. "The Lord Jesus Christ be with your spirit." Do not grieve, he says, that I am departing; for the Lord is with you ^B. And he did not say, "with you," but, "with your spirit." The help is twofold: that of the grace of the Spirit, and that of God, who assists that very grace. Moreover, it signifies another thing, namely that the Lord is with us when we have His Spirit with us, not driving Him away through malice.

"Grace be with you. Amen." ^C He finally prays for himself, that he may always be pleasing to God and obtain grace from Him. For just as he who sees the emperor and holds grace in his sight feels nothing sorrowful, in the same way, even if we are destitute of friends and fall into dangers, we will feel nothing, if that grace is present with us and protects us. This, however, cannot come about in any other way than by our working at what is pleasing to the Lord. For just as in a house those servants find favor with their masters who do things agreeable to them; in the same way, each one of us will have grace ^D with the common Lord, if he cares for those things which are His. For in this way he will attain His providence in all things. To Him be glory forever. Amen.

EXPOSITION OF THE EPISTLE OF SAINT PAUL TO TITUS

THEOPHYLACT, ARCHBISHOP OF BULGARIA, EXPOSITION OF THE EPISTLE OF DIVINE PAUL TO TITUS

^A Argument of the Epistle to Titus.

Titus was the most approved among those who associated with Paul, and for this reason he was chosen as bishop of Crete, that great island, and was entrusted with both the judgment and the ordination of so many bishops. He is further commanded by this Epistle to supply what was lacking, as the most approved man, which Paul wrote to him before he was bound, while he was still in security. For nowhere does he mention temptations here. Whence it seems to me that this is prior to the one he gave to Timothy; for he wrote that one when he was near his end. But he frequently mentions here the grace by which we were saved, knowing this to be sufficient consolation. For he who reflects within himself upon who he once was, and with what gifts ^B and grace he has since been endowed, will surely take pains not to provoke his benefactor to wrath. He also inveighs against the Jews. And if he speaks insultingly of the whole race, do not wonder. For he does not do this as a contumelious man, but as a lover of God and a zealot, just as Christ also reproached the Scribes in countless ways—not on his own account, but because they were destroying others. He writes a short Epistle, that we may learn from this fact the virtue of Titus. For such a man does not need many words, but as it were a certain reminder.

THEOPHYLACT’S COMMENTARY ON THE EPISTLE TO TITUS

CAPUT I

^AVER. 1. *Paul, a servant of God, and an apostle of Jesus Christ.* He places these titles without distinction, at one time calling himself the servant of Christ and apostle of God, and at another time the reverse. For he knows of no difference between the Father and the Son.

*According to the faith of God’s elect, and the acknowledgment of the truth which is according to godliness.* You may understand this in many ways: either that I am an apostle so that the elect may believe through me; or that I was ordained an apostle, not according to any achievement of my own, but as it pleased God to entrust His elect to me. Thus, the whole matter belongs to the grace of Him who entrusted this office to me; and I did not receive this dignity because I was worthy, but on account of the elect. Then, to show that we too must contribute something, he added, *and the acknowledgment of the truth*—that is to say, because I acknowledged the truth of this doctrine, I was therefore entrusted with it. Or rather, not even our acknowledgment is our own, but He Himself is the author of this, too. For we are first acknowledged by Him, and thus we acknowledge Him. Or it means that I believed just as the other elect have, and I acknowledged the truth. He said *of the truth* by way of contrast to the Jewish ceremonies. For those were not the truth, nor yet a lie, but types and shadows. And by calling us "the elect," he effectively casts those others aside. For even if they were once the elect, they are so no longer. Observe, moreover, that faith comes first in place, and then knowledge emerges from this, and not from calculations. But having said *of the truth*, he added, *which is according to godliness*, because there is also true knowledge regarding worldly matters. For example, one may know agriculture or architecture truly. Yet the discourse here is not about that truth, but about that which is according to godliness.

^CVER. 2. *In hope of eternal life.* Having enumerated the benefits with which God has adorned us in the present age, he recounts at the same time those which He is to grant in the future. For the very knowledge of the truth serves as a great benefit to us, who have been freed from error. And for this very thing, He bestows upon us eternal life as a recompense. For since we have acknowledged Him, he says, we hope for eternal life as well. Do you see how, from the very beginning, he recounts the benefits of God so as to make the bishop himself, and even more his disciples, ^D more ready to please their Benefactor? Furthermore, when he says, *in the hope of eternal life*, he shakes the foundation of Jewish rites. For they held the present life as their recompense.

^A *Which He promised, who does not lie, before eternal times.* If He is truthful, He will certainly give what He promised, even after death. From eternity, however, He decreed these things, and not out of a change of counsel. Nor is it because the Jews did not approach Christ that He gave these things to us, but it was so destined from eternity, and He loved us before the ages. And it is a proof of our nobility that we were loved from the beginning. ^B

VERS. 3. *But in His own times He manifested His word in preaching.* Lest anyone should say, “Why did He delay the donation of those things which were ordained before eternal times?” he says it was for the sake of dispensation, and to do it at the proper time. For Scripture knows the “proper time,” as in the text, *It is time for the Lord to act* (Ps. CXVIII, 126). “In His own times,” he says, that is, in times suitable and due. But what did He manifest? “His word,” he says, that is, the Gospel. How? “In preaching,” that is, manifestly, with liberty and confidence. He who preaches neither adds anything, nor subtracts; so we also preach those things which were enjoined upon us, only in the hearing of all, as Christ also said: *Preach upon the housetops* (Matth. x, 27), commending the liberty of the dogma through the manner and the place. Observe, moreover, that the sequence of facts required saying thus: “But in His own times He manifested it,” that is, eternal life; but he did not frame it so, but “He manifested His word.” And rightly so. For the Gospel contains all things, both those given to us for the present, such as piety, faith, truth, and those which will befall us in the future, namely, eternal life. Some, however, understood “the word” Himself to be the Son. ^C

*Which is committed to me, according to the commandment of God our Savior.* Meaning, which preaching I was entrusted with. If, therefore, it was entrusted to me, I ought not to think things unworthy of the One who entrusted it to me, nor to dissemble, nor to be resentful toward that which was entrusted to me. But it is also according to a command of His that this is my task, which is to say, I am even forced to do this against my will. For of things to be done, some are fulfilled by commandment, others by exhortation; for example: *Be reconciled to thy brother* (Matth. v, 25), is a commandment, and he who does not do it is punished. But that, *Sell all thy possessions* (Matth. xix, 21), and, *He who is able to take it, let him take it* (Matth. xix, 12), are exhortations, and he who does not do them is not punished. ^D I therefore, he says, was entrusted with the preaching by commandment, that is, so that it is necessary for me to perform it. *For woe is unto me*, he says, *if I preach not the gospel* (1 Cor. ix, 16). And this is not a matter of ambition, but of necessity. And whose commandment is it? God’s our Savior. Therefore, since God, willing to save us, has commanded these things, how shall I not serve Him for this saving work?

^A *Ver. 4. To Titus, my genuine child.* For it is possible both to be a child and not a genuine one, just as a fornicator who is a Christian, or a greedy man, is a child in that he was reborn in baptism, but not a genuine one, since he is unworthy of the Father. *According to the common faith.* Having called Titus a child, and having himself assumed the rank of a father, he again diminishes this honor, saying that I have nothing more than you according to the faith; for it is common, and by it both I and you were born. How then does he call him a child? Either to manifest his affection, or because he himself baptized him. Insofar as the faith is the same for both, they are brothers to one another. Insofar as Paul baptized Titus, he is a father. Therefore, the phrase "according to the common faith" indicates the brotherhood. ^B *Grace, mercy, peace, from God the Father, and from Christ Jesus our Savior.* By this also he declares the brotherhood when he says "from God the Father," and rouses Titus so that he may remember whose son he is—namely, God’s. Note also how he prays for the same things for the bishop and teacher as he does for the private individuals. For he himself is in greater need of the grace of God, as one who bears many burdens; and of mercy, as one who is accountable for many things; and of peace, as one who is attacked by tumults and countless weapons. For a single good deed raises a bishop to heaven, and a single sin brings him down to Hades. ^C *For this cause I left you in Crete, that you might set in order the things that are lacking.* Just as in a household, those who are set over different ministries do different things, in this same way they also had one part of the world or another distributed to them, and all were laboring. This, then, he hints at here as well by saying, "I left you in Crete," as one who had himself departed elsewhere in order that he might labor there. Note also how he is not ashamed to write to his disciple, "that you might set in order those things left out by me." For he was looking to the common profit, not to his own honor. Observe, moreover, how the things that involved labors and struggles he corrected himself; but the things that brought either honor or praise, these he commits to the disciple—namely, the ordinations of bishops and other things that were in need of greater perfecting. ^D *And appoint elders in every city, as I directed you.* By these he means the bishops, just as in the Epistle to Timothy. He says, "in every city," for he did not wish for the whole island to be entrusted to one man, but for each city to have its own shepherd. For in this way the labor would be lighter, and the care more precise. *If any is blameless.* If he leads a life free from accusation, if no one has taken hold of his manner of life. [alt-version omitted]

^A His earth. For if the light, he says, is darkness, how great is the darkness? *The husband of one wife.* In order to bridle the heretics, who used to censure marriage, he receives into the episcopacy some one joined in matrimony. For marriage is so precious that one can even ascend the holy throne with it. But in order to chastise the lascivious, he says, "the husband of one wife." For he who has kept no benevolence for her who has passed away, how will he preside well over the Church? *The bishop must be blameless.* But a bigamist is not blameless, even if this is permitted by the laws of those outside.

*Having faithful children, not in an accusation of profligacy, or insubordinate.* For he who has not instructed his own children, how will he regulate others? It is obvious that if from the beginning he had brought up the boys well and diligently, they would not have become insubordinate. For sins are not by nature such that they exceed such great diligence. And he did not say simply "not profligate," but that they should not have even the slightest accusation of profligacy, nor be subject to an evil suspicion.

For the bishop must be blameless, as God's steward. How, then, would he be blameless if he should have children who are unbelieving and untaught? God has set him over His own house; he holds the place of God; therefore, he must be examined in every respect.

^B *Not haughty.* For the rulers of this world exercise power over those who are unwilling, and therefore they use haughtiness, that is, self-pleasing. But a bishop, ruling over those who are willing, ought not to be haughty, so as to act self-willedly and after his own mind, and without the judgment of those he rules; for this is tyrannical.

*Not irascible.* To self-pleasing there follows necessarily also irascibility, from which the bishop must also consequently abstain. For how will he teach others to control this passion, if he has not taught himself? ^C

*Not brawling.* That is, injurious. For what is the need of injury? It is necessary to terrify the disobedient with the threat of hell, not to treat them with injury.

*Not a striker.* Neither striking with his hands, nor with bitter and harsh words at unseasonable times. For he is a physician. And the physician heals wounds, rather, he does not strike himself.

*Not a lover of base gain.* That is, displaying great contempt for money. For every gain, even if it is just, is base for a bishop.

*Hospitable.* Not only not seeking gain from others, but also distributing his own things to strangers.

*A lover of good.* He calls him mild in this way, the moderate man, the man who does not envy.

*Sober.* That is, pure.

*Just.* In matters toward men, that is, impartial. ^D

^A *Holy.* That is, pious in divine matters, omitting nothing of those things which are owed to God. *Continent.* Not only regarding food, but also exercising mastery over the tongue, and the hands, and unchaste eyes: for this is true continence.

VERSE 9. Amplectentem eum, qui est secundum doctrinam, fidelem sermonem.

VERSE 10. Sunt enim plerique inobedientes, vaniloqui, et seductores.

VERSE 11. Quos oportet redarguere.

VERSE 12. Dixit quidam ex illis, proprius ipsorum propheta: Cretenses semper mendaces, malæ bestiæ, ventres pigri. Testimonium hoc verum est.

why does Paul at one point bring forward a testimony from the Greeks, and why does he praise it, even though it does not sit well? Furthermore, who is the one who said these things? The one who spoke, then, is Epimenides, who is held in the highest regard among the Greeks for his divinations and apotropaic rites, and who is considered to excel in prophecy. This man, therefore, seeing that the Cretans had built a tomb for Zeus and were honoring him as one of the humans, as if zealous on behalf of his own god, composed these lines to Zeus: "The Cretans, those who are such and such, built a tomb for you; but you did not die, for you exist forever." ^A Paul now testifies that this usage is true. How, then, does he do this? For if it is truly spoken, then Jupiter is immortal. But he did not speak the testimony as true with an eye toward this, but because he called the Cretans liars and the rest. And what need is there for a Greek testimony? Thus he put them to the greatest shame, bringing forward to them a testimony of their own abuse from their own domestic bard. Paul is accustomed to doing this, just as he discoursed to the Athenians from Aratus; what that man attributes to the falsely-named god Zeus, he himself testifies to the true God; ^B since they are rebuked even more sharply from their own sources, just as he always debates with the Jews from the prophets, and not from the Gospels. God also does this, drawing everyone in from the things they are accustomed to and believe—for instance, the Magi through a star, Saul through the ventriloquist, because that man put his faith in her; and the soothsayers through the oxen that were drawing the ark. Not that the soothsayers speak the truth, but He refutes them from their own mouths. And He allows Balaam to bless and to prophesy. For He is accustomed to always condescend for the sake of our benefit. How, then, did Christ, and this very Paul himself, prevent the demons from speaking and bearing witness to them? ^C Because the signs were sufficient to persuade, and Christ was preaching Himself, and that was enough. Moreover, the demons were not being worshipped; for it was not an idol that was speaking. For this reason they are forbidden to speak. Verse 13. For which cause reprove them sharply. Since, he says, they are also liars—which is a mark of dishonesty—and shameless, and gluttons, there is need for a severe and striking word for them, since gentleness does not benefit them. For just as he who strikes the gentle destroys him, so he who flatters the shameless corrupts him, not allowing him to know himself. But here, he says that it is not the outsiders, but their own people who must be reproved. ^D That they may be sound in the faith, not giving heed to Jewish fables. Soundness, therefore, is this: to introduce nothing spurious or foreign to the faith; for to subject oneself to the law is not for one who trusts in faith.

sufficient; but such a thing is no small evil. As for the Jewish myths, they are so for a double reason: because the matter is untimely and therefore useless, and because it is harmful to apply one's mind to them. As, therefore, one ought not to believe myths, so neither should one believe these. Yet the holy books of the Old Testament, when understood rightly, are in no way myths; for how could they be myths, when from them we are taught the truth of the Gospel? But the misinterpretations and the traditions of the Jews, these are the myths. Hear therefore also what follows. ^A

VERS. 14. *And from the commandments of men that turn away from the truth.* Do you see what he calls myths? The commandments of men, as it is written in Isaiah and in the Gospel, and other things, namely the observances of foods, as from what follows it is clear.

VERS. 15. *To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and conscience are defiled.* Therefore, they are not by their own nature pure or impure, but by the will of those who partake of them. For since they are pure and religious in mind, they know that all things are pure, as they are the creatures of God, and that only sin is impure. For even if the law had some impure things, it did not have them simply, but in order to restrain indulgence, knowing that the Jews, being given to gluttony, would not otherwise have obeyed. But if those who eat are base and impious, to them all things are surely impure. How? Because even fish, as they often feed on human flesh, and birds which seem clean, since they eat dung, might appear ^B impure to one who examines them in this way. So too, the sordid mind, thinking wrongly about these things, defiles them for itself, though they are not of such a nature; just as one who suffers from a stomach ailment thinks foods unpleasant, even if they are sweet; and to one who suffers from vertigo, the earth—which nonetheless remains fixed—seems to spin around; for such is the perception caused by his disease. These things also apply against the Manichaeans, and against the Marcionites, and the heretics recently sprung from them, who are commonly called Galatae. ^C

VERS. 16. *They profess that they know God; but in works they deny him, being abominable and disobedient, and to every good work reprobate.* Do you see what makes one impure and abominable? To have wicked and sordid works. For truly, faith without works is dead. And the dead man is abominable and reprobate for every sort of work. ^D

CHAPTER II

VERS. 1. *But speak thou the things that become sound doctrine.* Even if they are disobedient and reprobate, you, however, do what is your duty: do not be silent, even if they do not receive it.

VERS. 2. *That the aged men be sober.* Since the vice of old age is

^A is sluggishness, forgetfulness, and torpor, he says for this reason, *Let them be sober*, that is, wakeful and alert.

*Chaste, prudent.* He calls the wise "chaste" (sōphronas), from the fact that they have sound minds (sōas phrenas). For there are among old men some who are insane, rabid, and senseless, some through wine, others through faint-heartedness.

*Sound in faith, in love, in patience.* Patience is the most fitting precept for elders, because of their hot-tempered nature and their irritability.

VERS. 3. *The aged women likewise in holy attire.* He speaks of the elderly women, who ought to appear honorable in both their dress and their apparel. ^B Some, however, understand this as referring to the deaconesses in the Church, whom he wishes to be seen as adorned also by their very clothing, that is, distinguished by their sacred ministries.

*Not slanderers, not enslaved to much wine.* For since old age is cold, it craves wine; then, being weak and unable to endure it, it is overcome—not by moderate wine, but by much—and from this comes a propensity for slander.

*Teachers of good things.* How then does he say elsewhere, "I do not permit a woman to teach"? There he speaks of common teaching in the Church, which is forbidden to women; here, however, it is about domestic teaching, which takes place privately among women. That this is what he means, hear from what follows. ^C

*That they may train the young women to be lovers of their husbands.* Not only their own daughters, but all young women in general. For let every older woman teach the younger; and first, the cardinal point of domestic goods: the love of their husbands. For if this exists, the rest will follow: the prosperity of the house and the abundance of wealth; just as, if it is absent, even if everything else is present, it will all flow away.

*Lovers of their children.* For she who loves the root, that is, the father, will much more also love the fruits, that is, the children.

*Chaste, pure, keepers of the house, good.* For she who loves her husband will be both chaste and pure, that is, ^D pure in both body and mind from the contact and desire of strangers; but also a good keeper of the house, that is, a good manager. For she who loves her husband also takes care of the house, not occupying herself with untimely luxuries and adornments. For whom else would she seek to please, having once pleased her beloved? And consider how Paul, he who detaches himself from the things of this world, now takes thought

^A for the affairs of the household, because when these are in good order, spiritual matters will also be well.

*That the word of God be not blasphemed.* Do you see that he is concerned primarily with the preaching, not with worldly affairs? For if a believing woman dwelling with an unbelieving husband is not conspicuous in virtue, the blasphemy passes over to the faith.

6. *Younger men likewise exhort to be sober-minded.* He appointed older women as instructors for younger women, taking care that women should instruct women; but for the younger men, he appointed Titus himself, a man for men; for he maintains propriety everywhere. And what is it that he must urge or admonish them? To be sober-minded; for the fire of improper desires especially troubles those of young age, which one must extinguish, and hasten toward sober-mindedness.

7. *In all things showing thyself a pattern of good works.* Let the older women, to be sure, teach the younger, but do you yourself teach the younger men. But let the brightness of your life be a common school and an archetype of virtue, like some primary image set before all who wish to copy any of the good things in it.

*In doctrine showing uncorruptness.* Repeat "showing." Let not, he says, the things you teach be corrupted or vain, but sound and of right reason.

^B *Gravity.* Let the doctrine contain nothing juvenile or that which would distract the foolish on account of levity, but let all things be venerable and worthy of God.

VERS. 8. *Sound speech, that cannot be condemned.* That is, of correct faith, which holds nothing reprehensible.

*That he who is on the contrary side may be ashamed, having nothing evil to say of you.* By "he who is on the contrary side," he means either the devil or anyone serving him.

VERS. 9. *Exhort bondservants to be obedient to their own masters, and to be well-pleasing in all things.* Therefore, he who separates wives from husbands under the pretext of temperance, and causes servants to desert their masters under the pretext of piety, is not "irreprensible." For he gives many occasions to all, and opens the mouths of all against the faith.

VERS. 10. *Not answering back, not pilfering, but showing all good fidelity.* Observe that he requires of servants those things which please masters most of all, namely, not to answer back, not to steal, but to be faithful. For to those who are occupied with worldly businesses, these things are of greatest concern.

*That they may adorn the doctrine of God our Savior in all things.* For if servants conduct themselves in such a way, this redounds to the glory of Christianity. For when a Greek sees his own servant thus instructed by Christianity, how shall he not admire the dogma, to which such

^A strength resides, that it can reform such a soul? For the race of servants is always somewhat impetuous and difficult to manage, because they are not well brought up, being neglected by their masters, and not regulated by the words or the company of good men. Therefore, it was not for nothing that Paul said in another place: "As serving God, and not men" (Eph. vi, 7). For even if you serve your master, the honor still returns to God, because your goodwill toward your master takes its starting point from the fear of Him.

"For the grace of God that bringeth salvation hath appeared to all men" (Tit. ii, 11). Since he had demanded much and great things from servants, namely that they should adorn the doctrine of the Lord by their own virtuous life, he now shows that he does not demand such great things from them without cause. For grace has appeared also to them, even though they be servants. For "to all men," he says. And He has granted them, too, the remission of many sins, wherefore it is fitting that they also should, for the future, base their life upon the glory of their benefactor.

"Instructing us that, denying ungodliness and worldly desires" (Tit. ii, 12). And from this point he brings them to shame. For, he says, since you have obtained God as your instructor, how ought you not to live worthily of Him? And this grace, he says, does not extend only to the forgiveness of past sins, but also makes us secure for the future. For it instructs us that we should live soberly henceforth, having completely denied ungodliness and worldly desires beforehand. Through "denying," therefore, he signifies an aversion that comes from the wholehearted disposition; and by "ungodliness" he names idolatry and wicked dogmas. By "worldly desires," he means greed, gluttony, and the others, as many as do not pass over into heaven, but are useful in this world, and are dissolved with it. For this reason, therefore, Christ came, that we might deny both impious dogmas and a wicked life, hating both with the same disposition. ^B

"We should live soberly, and justly, and godly." "Soberly" does not signify only abstinence from fornication, but also from the rest of the passions. For if you love money, you are not sober; nay, rather you are even more dissolute, insofar as this passion is not even natural. And, in short, whoever is overcome by any other passions whatsoever is not sober.

"In this present world." For this holds the struggle; but the future holds the rewards. ^C

"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Tit. ii, 13). Behold also the prize, the second appearing, which is truly blessed. And he rightly said, "of the glory." For he speaks of two appearings. And the first, just as also above ^D

prepared for evil things, these show disobedience to authorities. Or, that they may be ready to be persuaded toward good things, not toward impiety or anything else that harms the soul. ^A

Verse 2. *Neminem blasphemare, non litigiosos esse, sed modestos.* Even if someone does evil, do not blaspheme him, that is, do not speak abusively. For our mouth must be pure from abuse. For whether it be true, it is not for us to judge, or whether it be false. See how great the danger is.

*Omnem ostendentes mansuetudinem ad omnes homines.* Both Jews and Greeks, and the wicked and the unjust.

Verse 3. *Eramus enim aliquando et nos insipientes, inobedientes, errantes, servientes desideriis et voluptatibus variis.* In the Epistle to the Corinthians ^B he strikes fear with things to come, so that they may not judge, saying, "Let him who thinks he stands, look to it lest he fall"; but here, he makes them more temperate by means of things past, saying, "Let us not abuse others, since we ourselves formerly sinned worse." This is what the thief also said to the other thief: "That we are in the same condemnation." But when were we foolish? Before Christ. For how is it not foolishness to serve such gods? To offer human sacrifice, how is that not the greatest error? But we also served various desires and pleasures. Here, understand pederasty, and incest with one’s mother and sister, and other impurities; for in various ways the devil mocked us. ^C

*In malitia et invidia agentes, odibiles, odientes invicem.* "In malice and envy acting," that is, always dwelling in grudge-holding and envy, and having these as it were as a life; hence we were worthy of hatred, since we hated one another. And not undeservedly; for from envy hatred is born.

Verse 4. *Cum autem benignitas et humanitas apparuit Servatoris nostri Dei.* When the Only-Begotten was incarnate, that is, and became like us.

Verse 5. *Non ex operibus justitiae, quae fecimus nos, sed secundum suam misericordiam salvos nos fecit.* "He saved us, not from works which we did": that is, we neither did works of righteousness, nor were we saved through these, but His goodness accomplished the whole.

*Per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nos abunde per Jesum Christum Servatorem nostrum.* ^D O miracle! We were so immersed in wickedness that we could not even be purged, but needed regeneration. For this is regeneration and renewal, the second birth and a new creation. For just as a house...

^A we do not shore up, but tear down to the foundations and build anew; so also God did not repair us, but fashioned us anew from above. How? Through the Holy Spirit. For, he says, so that you might not seek the manner, the Spirit accomplished the whole. Whence is this evident? "Which he poured out," he says, "richly upon us." For not only did he remodel us through him, but he also gave him to us ^B in abundance, so that this might be demonstrated through him. And with reason: for since he purified us, then also he filled us with the Spirit abundantly. For this is what "poured out" means; for the pure does not enter into the impure. These things, however, came to pass through Jesus, since he himself is the mediator and dispenser of all good things to us.

VERS. 7. *That being justified by his grace, we might become heirs according to the hope of eternal life.* Again [he says] "by grace," and not by [our] due. This also teaches humility; for we achieved nothing of ourselves. Furthermore, it makes us have good hope ^B regarding future blessings. For if he saved us, so desperate and lost, by grace, much more will he grant future blessings to those who have been justified. That we might become, he says, heirs of eternal life, even as we hope. Or because we are already heirs, as far as hope is concerned.

VERS. 8. *Faithful is the saying.* Since he had spoken of future things, he adds authority to his word. For it is plain from what preceded; for he who gave such things will also give the future ones. *And concerning these I want you to be steadfast, so that they who believe in God may be careful to maintain good works.* ^C Since he had made mention of the ineffable goodness of God, he says, "I want you to teach [them] thus regarding these things, so that the faithful may learn to be not only humble-minded and not reviling others, but also merciful." For he who considers the mercy he himself has received from God will also himself be merciful. *That they may be careful*, he says—that is, that they may give diligent effort, and eagerly strive to succor those unjustly oppressed—to provide for widows, orphans, and, to speak in one word, anyone in need. For this is what [the phrase] "to maintain good works" indicates: and let them not wait until the needy come to them, ^D but let them themselves take care of them. These things are good and profitable to men. The care and the administration of good works, or the very good works themselves.

VERS. 9. *But avoid foolish questions, and genealogies, and contentions, and strivings about the law.* For they are useless and vain. He calls the foolish "useless," such as those which the Jews bring against the faithful. And the "genealogies," which the same people construct, tracing their own genealogy back to the patriarchs and boasting in those ancestors. *Avoid*, therefore, that is, reject. For one must not neglect necessary works, and consume time in vain talk and useless wrangling. For what is the utility of a conflict of this kind, where no one is led captive to Christ? How, then, did he command above to stop the mouths of those who contradict? If they are harmful to others, then they must be restrained. Their own

profit, nor even to attempt to speak with them at all; for they will not be benefited, as they are incorrigible.

^A Ver. 10, 11. *A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.* How then does he say elsewhere: *If God peradventure will give them repentance*? There he speaks of those who show hope of their amendment; but here he calls the incorrigible man a heretic, who is wholly perverted, and who is self-condemned, that is, inexcusable. For he cannot say, "No one admonished me, no one taught me." When, therefore, after the admonition he persists in the same things, he has condemned himself by his own judgment.

^B Ver. 12. *When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.* For what reason, having entrusted so great a Church and so great an island to Titus, does he again draw him to himself away from the work? That he may profit him more, and may confirm him still more for the work, having examined him in those things for which he was entrusted. Now Nicopolis is a city of Thrace, lying upon the Ister.

Ver. 13. *Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.* He thus calls one who is experienced in the Jewish laws; for such was Zenas. But Apollos was more eloquent and mighty in the Scriptures. Not yet, however, had the Churches been entrusted to these. And the phrase, *that nothing be wanting unto them*, is to be understood thus: Take care that those things of which they have need be abundantly supplied to them, so that they may lack nothing, namely of food and clothing.

^C Ver. 14. *And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.* It is as if he said: It was in my power to have made those mentioned above lack nothing through others, but I do not wish it; so that ours, that is, those who are with you, may learn from the fact of providing for these, to maintain good works, that is, to care for those in need, both with money, and with words, and in all ways; not so that the needy may gain so much, but that they themselves may have fruits from the philanthropy toward their fellow-men. For indeed, the Lord also, having fed the five thousand, was fully able to feed Himself and the disciples always, but nevertheless He willed to be fed by women, so that they might gain from it. So also in our case, it does not benefit the poor ^D as much through our sharing, as it benefits us through them. For the poor are to us the authors of the forgiveness of sins, and of a boldness toward God.

Ver. 15. *All that are with me salute thee. Greet them that love us in the faith.* Either those who love him faithfully and without guile, or those who love the faithful, that is, the Christians.

Grata cum omnibus vobis. Amen. He prays that the gift of God may be preserved for them, or that the benevolence of God may be with them always, preserving them by his grace. And may it also be with us, who are most in need of it, and may it guard our souls and bodies in the Holy Spirit. To whom be glory forever and ever. Amen. ^B

THEOPHYLACT, ARCHBISHOP OF BULGARIA EXPOSITION OF THE EPISTLE OF SAINT PAUL TO PHILEMON

Argument of the Epistle to Philemon

^A appear to us as vile. "For do not despise," says the Lord, "one of these little ones." Second, if a servant as bold and wicked as this one has returned, we ought not to despair of ourselves, especially those who have been nurtured in freedom. Third, that we ought not, under the pretext of piety, to snatch servants away from masters against their will. Fourth, that we ought not to hold in contempt servants who are virtuous, nor should we be ashamed of them, since Paul calls Onesimus his son. Who, therefore, would disdain to number this letter among the others, being so full of such utility?

THEOPHYLACT'S COMMENTARY ON THE EPISTLE TO PHILEMON

^B VERSE 1. "Paul, a prisoner of Jesus Christ." Immediately from the exordium, he instructs the master not to be ashamed of the servant, who has now become his fellow-servant. For everything is beautiful for the sake of Christ, even the chains, in which he himself rejoices, to the point that he is named by them. At the same time, he also persuades him, showing that it is right that the favor be granted to him who is bound for the sake of Christ.

"And Timothy, the brother." As if he himself were not sufficient for the pleading, he takes along Timothy, his fellow-captive, so that he might respect the intercession of the greater number.

"To Philemon, the beloved and our fellow-worker." If he is beloved, he will grant the favor; if he is a fellow-worker, he will not detain the servant, but will send him back for the ministry of the word, of which he too is a minister. For he will fulfill the work of the Master if he is given back again.

VERSE 2. "And to Apphia, the beloved, and Archippo, our fellow-soldier." ^C Perhaps Apphia was the wife of Philemon, and Archippus a friend. But if he is a fellow-soldier, he will also strive in this regard. This was precisely the one of whom he writes to the Colossians: "Say to Archippus, See that thou fulfill the ministry which thou hast received."

"And to the Church which is in thy house." By Church, he calls all the faithful who were in his house, including the servants. Observe, however, his humility, in how he even entreats these to assist him in his intercession.

^A Ver. 3. *Grace to you and peace from God our Father, and the Lord Jesus Christ.* How, then, shall the grace of God be in us? If we also forgive our debtors. How, then, shall there be peace? If you also are reconciled with the servant.

Ver. 4. *I thank my God always, making mention of you in my prayers.* As often, he says, as I am reminded—and I am reminded always when I pray—so often do I thank God for your virtue. And what this is, he introduces.

Ver. 5. *Hearing of your charity and faith, which you have toward the Lord and toward all the saints.* ^B Here he praises him as merciful. For the fame of his charity and faith would not have traveled from Phrygia to Rome, had they not been of the greatest degree. Since, therefore, you embrace all the saints, that is, the faithful, with love, you ought also to embrace Onesimus with equal charity, for he is a believer, so that you may appear to love the Lord as well. Do you see what power these words of entreaty have?

Ver. 6. *That the communication of your faith may be effectual in the recognition of every good thing that is in you.* I give thanks, he says, to God for your charity, praying also for this: that your faith, which you share with us, may be effectual and operative, and as it were living, in your recognizing every good work—that is, in loving and performing it. For then our faith is alive, when we undertake and perform every good work, just as it is dead when it is destitute of works. He added, however, *that is in you*, so as to show that Philemon himself even now has every good work within himself, as if saying: "Of every good work that is even now in you—that is, in yourself." ^C And in saying *communication of the faith*, Paul joins Philemon to himself, and makes them one. For common faith is also unifying; so that you must also think the same things as I. Or, he calls almsgiving a communication of faith, as being something that comes from great faith. He says, therefore: "I make mention of you in my prayers, praying that your communicative and liberal mind may never cease, but rather that you may pour out upon the needy every good thing that is in you—that is, which is present in you."

*In Christ Jesus.* To Christ Jesus, he says, is referred whatever good you might do to those in need, and especially to the saints; so that even now, if you receive Onesimus, you confer this grace and benefit upon me, and you confer it upon Christ. ^D

Ver. 7. *We have much grace, and consolation in your charity.* That is to say, we have joy, and not only joy, but also the greatest consolation in our bonds because of your charity, which is your benevolent and generous disposition of mind.

*Because the hearts of the saints have been refreshed by you, brother.* Most wisely he approaches the matter, calling to his memory the benefits he has conferred upon others, so that he might the more soften him, as he reflects that if he gives to others, even those unknown to him, how much more should he do so to his teacher Paul. Nor did he say simply, "You give to the saints," but,

^A *for you refresh the hearts of the saints*, that is, with your whole soul; they receive your kindness, as having been bestowed upon them abundantly and ministerially.

Therefore, even though I have much boldness in Christ to command you in what pertains to duty, yet for love’s sake I rather beseech you. For since, he says, you are such to all the saints that their hearts are refreshed by you, how much more do I, in Christ—that is, as having begotten you according to Christ—have the boldness to command you, not as if lording it over you, but because of the love which I have toward you and you toward me. ^B And "what pertains to duty," or "that I might command you what is fitting," means that which comes to my need, so that you might fulfill it yourself; or it means, "You minister to all the saints, and I, therefore, according to duty—that is, the portion falling to me—had the boldness to command you, but nevertheless I beseech you." For the matter is so necessary to me that I must beg.

*Being such as Paul the aged, and now also a prisoner of Jesus Christ.* Being such as this, he says, an ambassador, and so worthy to be heard as it is fitting for Paul the aged—that is, having authority both from his teaching office and from his age—and now having obtained another, greater thing, namely, to be bound for Christ’s sake. Do you see how many ^C occasions he uses for persuasion?

*I beseech you, therefore, for my child, whom I have begotten in my bonds.* As yet he does not mention the name of the one for whom he is interceding. He first softens Philemon, praising his servant by calling him a child. And why does he call him so? Because I have begotten him, that is, I catechized him and caused him to be baptized, and that in urgent circumstances; for it was in bonds. Through these things, therefore, having lulled his anger to sleep, he thus mentions his name.

*Onesimus, who was once useless to you.* He knows that the confession of a sin extinguishes anger; therefore he speaks thus.

*But now useful to you and to me.* Because he has become pious and holy, he is ^D useful to both, he says. For if to Paul, who requires such exactness, surely he will be useful also to Philemon. At the same time, he also hints at this, that "since he is useful to me, let him be sent back to me."

*Whom I have sent back.* That is, I entrust him to you; use him as you wish. But by the very fact of sending him back, he soothes his wrath all the more.

*But you, receive him, that is, my own heart.* That is, receive him with love; or rather, not him, but my own heart: so much do I love him and carry him about in my soul.

*Whom I wished to keep with me,*

^A that he might minister to me in the bonds of the Gospel. Observe the wisdom, how little by little he places him in the position of the master. For he says, "that he might minister to me in your stead." He demonstrates also that he desires what is to the master's advantage. For if you are obligated to serve me, and he does this in your place, you are the gainer.

*But without your counsel I wished to do nothing.* And by this especially he softens Philemon. For the matter was quite necessary: since in bonds, and those for the sake of God, he was going to minister to him, yet he did not wish to act against his will. So how is it not fitting to grant this grace to one who could have enjoyed it even without him, yet did not wish to? ^B *That your good might not be as it were of necessity, but voluntary.* He did not say, "Of necessity," but "As it were of necessity," as if meaning this: that even if I had kept him against your will, I would not truly have grieved you; yet it would have seemed to many that it was happening of necessity and against your will. Now, therefore, I preferred that it should not seem at all to anyone to be involuntary, but undoubtedly voluntary.

*For perhaps he therefore departed for a time.* O the wisdom of Paul! For since Onesimus had fled with a fraudulent mind, Paul redirects the flight, as having happened for a greater benefit. For perhaps, he says, he fled by divine providence. And he gently calls the flight a "withdrawal," so as not to irritate the master with the name of flight. ^C Furthermore, he contracts the time and also calms the anger; for "for a time," he says, "he departed." He shows at the same time that for as long as he was with Paul, he was serving Philemon. So he was absent only for as long as he spent before meeting with Paul; and this was little, and like a single hour. So also from now on, if he is with me having been sent by you, consider him to be with you.

*That you might receive him forever.* That is, that you might enjoy him. *No longer as a servant, but above a servant, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord?* ^D You have profited much, he says, from the flight; for instead of one hour, you have him forever. For the whole life of man, with respect to eternity, is nothing; and much more so the time of the flight. And instead of a servant, a brother; instead of useless, beloved; and "in the flesh," that is, worthy to be loved even in worldly services, as one who can look after them; and "in the Lord," that is, also in spiritual matters.

*If therefore you have me as a partner, receive him as myself.* That is, if you have confessed that you think the same things as I do, receive him even as myself. Whom would he not have persuaded? For who would not have wished to receive Paul?

^A If he has harmed you in any way, or owes you [anything], charge this to me. He did not say, "He stole," but rather used a softer expression, "he has harmed," or "he owes." For it is likely that he had spent what he had stolen; therefore he says, "Charge this to my account; hold me as the debtor."

I, Paul, have written it with my own hand, I will repay it. He says these things gracefully, writing with spiritual grace, and as it were saying this: "For greater security that I will repay the debt, you have my own handwritten note."

Not to mention that you owe me your very self. That it might not seem as though he were insulting Philemon—because he did not dare to ask him so simply regarding the theft of another, a slave, without adding a promissory note—for that would show Philemon to be someone cruel and not imbued with any feeling of charity towards his own teacher, he shows that he trusts him greatly. For he says, "Not only do you owe me your things, but in addition to these, you owe me your very self."

Yes, brother, let me have joy from you in the Lord. He returns again from the pleasant to the more serious, and he pleads. "Let me have joy from you," he says, that is, "may I enjoy your gifts, not in worldly matters, but in those that pertain to the Lord."

Refresh my heart in Christ. "Refresh," he says, "my love for you, or my heart, on account of Christ." For you are not bestowing the favor upon me, but upon Christ.

Confiding in your obedience I have written to you, knowing that you will do even more than what I say. "I have not written to you," he says, "commanding or behaving arrogantly, but having confidence in your obedience." What iron would these words not soften?

^B And at the same time, prepare a lodging for me. Philemon might perhaps have suspected, "If it were not for the sake of Onesimus, you would not even have deigned to write to me;" he remedies this now, saying that he did not write for his sake only, but he also wrote for this reason: that he might prepare a lodging for him. At the same time, he also causes fear, that the Apostle will come and will rebuke him if he does not receive Onesimus.

For I hope that through your prayers I shall be granted to you. We learn these two things: first, that the power of prayers is great, if such a man as Paul is in need of the help from them; and second, that we must be humble-minded, since Paul has need of the prayers of his disciples.

Epaphras, my fellow prisoner in Christ Jesus, greets you. This Epaphras had been sent from the Colossians to Paul; hence it is clear that Philemon was a Colossian. He calls him a fellow prisoner, showing that Epaphras also is in much affliction, and for this reason he puts Philemon to shame, since he suffers together with Paul, yet Philemon is unwilling to grant him a favor even in the name of Onesimus. ^C

^A prisoner, he says, not for any human cause, but for Christ Jesus, suffering together for the Gospel.

VERS. 24. Mark, Aristarchus, Demas, Luke, my fellow-workers. ^B Demas was initially reputable, inasmuch as this testimony is inscribed to him here: that he is a fellow-worker of Paul. Later, however, having grown sluggish, he defected from Paul, just as Paul writes in the Epistle to Timothy, which is clearly later than this one: "For Demas has abandoned me, and Luke is alone with me." ^C Luke, therefore, who is placed last here, became the first of all when Demas defected. Thus, one ought not to trust in oneself, but "let him who stands take heed lest he fall." By calling them fellow-workers, he shows that they also pray with me, and you would be worthy to grant the favor to those who are so great. Do you see how much we are helped by this short and seemingly clear Epistle? Therefore, no place of Scripture should be left unexamined; rather, from all of them, as having been spoken by the Spirit, a spiritual and useful meaning should be sought. The Paraclete, moreover, who spoke these things, will surely grant those who seek correctly the finding of what is sought. ^D By whom we too, being illuminated, may always be led to the truth of the word and life according to God, neither being led astray by false opinions nor being ensnared by the deceit of worldly pleasure; and we who are servants may render ourselves noble through faith and virtue; but we masters, when we see our servants as holy and apostolic, let us strive not to be found much worse than them in the kingdom of the Master, who for our sake also appeared as a servant, Christ our true God. To whom be glory, and power, and honor, now and always, and unto the ages of ages. Amen.

EXPOSITION OF THE EPISTLE OF THE HOLY APOSTLE PAUL TO THE HEBREWS

EXPOSITION OF THEOPHILACT, ARCHBISHOP OF BULGARIA, ON THE EPISTLE OF DIVINE PAUL TO THE HEBREWS

^AArgument of the Epistle to the Hebrews.

Blessed Paul was the apostle of the Gentiles, just as he himself affirms in the Epistle to the Romans. For the Hebrews could not endure him preaching to them, as they pursued him with greater hatred than they did others, inasmuch as by his sudden conversion he demonstrated the invincible power of Christ, which had drawn such a fierce persecutor to itself. For it is a great sign of the truth of our preaching that Paul, the most fervent zealot of the Law, should suddenly and unexpectedly come to Christ. Because of this, they fought against him with great intensity, to such a degree that they could not even endure his voice. Furthermore, even those who had believed from among the Hebrews did not pay much attention to him, as one who was leading them away entirely from the Law and abolishing circumcision. ^B Yet, although he was commissioned as a herald to the Gentiles, he nevertheless writes to the Hebrews. For just as it was not commanded him to baptize, yet he did baptize—for it was not forbidden to him—so too, out of an abundance of care, he writes this Epistle to the Hebrews. For he was greatly concerned for them, for whose sake he even prayed to be anathema. Furthermore, he writes to those who were in Palestine and Jerusalem. For these had been stripped of their possessions by the unbelieving Hebrews and were subjected to countless afflictions. Whence he is also greatly concerned with collecting alms to aid them, and stirs up the Corinthians and the Macedonians to this. And he divides the preaching to them into portions…

and stirring them to this. And when he had divided the preaching with Peter, he made the needy faithful Hebrews in Jerusalem common. He writes, therefore, of necessity to them, consoling ^A them as they were fainting; for they were thoroughly exhausted by the afflictions brought upon them by their own tribesmen, since they [the latter] were autonomous in Jerusalem, having the power both to judge and to imprison whomsoever they wished. And he himself indicates this, saying: "Lift up the drooping hands and the paralyzed knees" (Heb. xii, 12). For as they were Jews, and had learned that their forefathers had received their good things straightway, they were fainting greatly, as not having yet attained relief. For this reason he discourses much about faith in this Epistle, and about the saints from the beginning of the world, that they had not yet received the good things, establishing two things: one, that one must bear all things that happen bravely; the other, that one must entirely expect the recompense. For the Lord will not overlook His saints whom He has had from the ages; so that then you too shall receive. He also speaks at length about the Old and the New Testament, and shows that the Law is no longer valid; for even if the temple was still standing, he indicates nevertheless that it would endure only until a certain time, and that our religion is true. He writes this Epistle from Italy. Moreover, this is prior to the Epistle to Timothy. For in that one he indicates that the end of his life is at hand. "For I," he says, "am already being poured out, and the time of my departure has come" (II Tim. iv, 6). ^B But in this one he promises the Hebrews that he will see them. "Know," he says, "that the brother Timothy has been set free, with whom, if he comes soon, I will see you" (Heb. xiii, 23). And it is likely that this took place. For he was held bound in Rome for two years, then he was set free, as he himself also indicates, saying: "At my first defense no one came to my aid" (II Tim. iv, 16); and, "I was delivered from the mouth of the lion," namely, Nero. Then, having gone into the Spains, perhaps from there he visited the Hebrews, and then returned to Rome again, when he was also put to death by Nero.

THEOPHYLACT'S COMMENTARY ON THE EPISTLE TO THE HEBREWS

CHAPTER I

§ 1. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets" (Heb. i, 1). Because they were ^D afflicted by evils, they thought themselves to be abandoned by God, and not to be of such care to Him as their forefathers had been; Paul…

^A shows the contrary, saying that you have enjoyed a greater grace than they did. For to them He sent prophets; but to you, He sent His own Son. And what is meant by "multifariously and in many ways"? It means diversely and in many forms. "For I," He says, "have multiplied visions, and in the hands of the prophets I have been likened" (Osee xii, 1). Therefore, why are you distressed and faint-hearted, being counted worthy of such great things?

"In these last days He has spoken to us in the Son." And by this He also rouses them, saying that the end is near. For he who is exhausted in a contest, as soon as he hears that the end of the contest is at hand, breathes again a little. And He hints at something else by saying, "In these last days." For, he says, when there was no longer time remaining for correction, but we were liable to punishment, when we were in despair, when the gifts had ceased; then, he says, we received more than the rest. And the phrase, "in the Son," is for "through the Son." And observe this passage against those who say that the preposition "in" is attributed to the Spirit. But why did He not say, "Christ has spoken to us"? Partly because they were weak and could not yet hear about Christ; and partly to show that the Old ^B and the New Testament are of one and the same. And observe also the "to us": for he joins and equates both those [the disciples themselves] and himself with them. Although He did not speak to them, but to the apostles, and through them to the many; yet he heightens the matter, indicating that He spoke even to them, and this is for their consolation.

"Whom He appointed heir of all things." That is, He made Him Lord of the whole world. For Jacob is no longer the portion of the Lord, but all [peoples]. But he said "heir," showing both the genuineness of His Sonship and the inseparability of His Lordship. But how did He make Him Lord? As man, just as he says in the second Psalm: "Ask of me, and I will give thee the nations for thine inheritance" (Ps. ii, 8). But what kind of lordship does he say this is? That of those who willingly submit, that which is of free choice. For this was given to the Son as man, since all recognize Him; since He had the natural [lordship] even over those who obey unwillingly, as it is said, "All things serve thee" (Ps. cxviii, 91), before all ages.

"Through whom also He made the ages." Having spoken about the flesh of the Son, which ^C appeared just yesterday and the day before, he now leads you up to the height of His pre-eternal divinity. Where, then, are those who say, "There was [a time] when He was not"? He Himself founded the ages, and how was there an age when He Himself was not? But since the Father is the cause of the Son, He is deservedly also the cause of those things which were made by the Son Himself. Therefore he says, "Through whom." For the Father is seen to act, ^D and in this He stirs them up saying that the end is near.

EXPOSITION ON THE SECOND EPISTLE TO TIMOTHY - CHAPTER II

^A "Thou therefore, my son, be strong." Yes, for this very reason all the more, because I am in distress, be strong. For if I, your teacher, were not suffering such things, perhaps it would be necessary for you to fall away, as one who has encountered dangers as a young and inexperienced man. Now, however, it is no small consolation for you to bear what happens to you bravely, because I myself also suffer such things, as if the nature of the matter admits of dangers, not your inexperience. Since, in general, every lesser person in any business whatsoever who has fallen into dangers is greatly consoled when he sees his own superior immersed in the same. Mark with how much affection he exhorts, "My son," saying—for he infused his soul, as it were, with the word—if you are a son, imitate the father.

"In the grace that is in Christ Jesus." ^B Do not be strengthened only by the example given through me, but especially through the grace of Christ. Have her as a fellow-warrior, through whom we have received authority to tread upon serpents and scorpions and upon all the power of the enemy, and to be harmed by no one.

"And what you have heard from me through many witnesses." What you have heard, not what you have debated; for faith is by hearing. And you heard not in secret, but with boldness, with many present. Some, however, have understood "many witnesses" to be the Law and the Prophets. For my word was fortified by scriptural ^C testimonies.

"Commit these to faithful men." He did not say: Tell, but: Commit, just as with a treasure. For what is committed is deposited in safety. He makes the disciple more attentive through this. To the faithful, not to the syllogistic and argumentative; to the faithful, those who do not betray the deposit.

"Who shall be able to teach others also." For what profit is there when one is indeed faithful himself and receives everything without questioning, but is not able to bring forth the teaching to others? And again, if I do not betray the word myself, but cannot also make others such? A teacher, therefore, must have two ^D things: to be faithful, and to be able to teach. For it is clear that these things are commanded to him regarding presbyters and bishops, not regarding the laity; for it would be absurd, where even Paul himself wrote to Greeks and Jews. And I am of the opinion that he also speaks of certain more mystical things, which ought to be committed to the faithful and to those able to teach.

"You therefore suffer affliction as a good soldier of Jesus Christ." Do you see that to suffer affliction belongs to a soldier? Therefore, not to suffer affliction is not the duty of a soldier. It is not, therefore, to be borne with a heavy heart if anyone suffers affliction, having been enrolled among the soldiers.