ACC ~ 2 Timothy 3 v10 - 4 v8

4:1 | By His Appearing and His Kingdom

THE GENERAL RESURRECTION AND JUDGMENT. FULGENTIUS OF RUSPE: Concerning the coming judgment of human beings, living and dead, the blessed Paul says this, “I bear witness in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power.” At his coming, from the body of the first man which God fashioned from the earth, up until the bodies of all human beings which began to live when they were infused with a soul, all will be raised by him by whose action they were created. In the resurrection, individual bodies will be restored to their individual souls, which they began to have in the wombs of their mothers, in order that they might begin to live—in order that, in the examination of the just judge, souls might receive in their very same individual bodies their reward, of the kingdom or of punishment, in those bodies in which they had led a good or evil life in this world. TO PETER ON THE FAITH 35.

4:2a | Preach, Convince, Rebuke, Exhort

ADMONITION AND CONSOLATION BELONG TOGETHER. CHRYSOSTOM: Whether you are in danger, in prison, in chains or going to your death, at that very time do not hesitate to admonish. Do not withhold your admonition. For it is then most seasonable, when your rebuke will be most successful, when the circumstance is at hand. “Exhort,” he says. After the manner of physicians, having shown the wound, he makes the incision, he applies the remedy. If you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it. After the matter is proved, one will submit to rebuke. But before this, he will be headstrong. If you convict and rebuke, but vehemently, but do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation is not mingled with it. HOMILIES ON 2 TIMOTHY 9.

DISTINGUISHING REPROOF, REBUKE AND EXHORTATION. THEODORE OF MOPSUESTIA: “Reprove” applies to those who persist in their sin, that they might be led to understand it as sin. “Rebuke” is aimed at those actually engaging in sin. “Exhort” is directed to those who might be led back to their former state after penitence. COMMENTARY ON 2 TIMOTHY.

BITTER GALL OR SWEET WINE. AMBROSE: Accordingly, the apostle says, “What do you wish? Shall I come to you with a rod, or in love and a spirit of meekness?” He mentioned a rod first, striking those who were astray as with an almond rod, that he might afterwards comfort them with the spirit of meekness. So the man whom the rod deprived of the heavenly sacraments was restored by meekness. He gave similar instructions to his disciple also, saying, “Reprove, exhort, rebuke,” two stern words and one gentle, but stern only that he might soften them. To bodies sick with excess of gall, bitter food and drink taste sweet and, on the other hand, sweet dishes taste bitter. Similarly when the mind is wounded, it sickens under the attentions of an unctuous flattery and is again tempered by the bitterness of correction. LETTERS 41.4.

A JUDICIOUS TIMING. BENEDICT OF NURSIA: In his teaching the abbot is ever to observe this rule of the apostle: “Reprove, beseech, correct.” This consists in a judicious timing: to mix gentleness with sternness—at one time to show the severity of a master, at another the tenderness of a father. Use rigor with the irregular and the turbulent, but win to better things the obedient, mild and patient. RULE OF ST. BENEDICT 2.23-25.

4:2b | Be Urgent In and Out of Season

A RIGHT TIME. ATHANASIUS: It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, “Stand ready in season and out of season.” Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time. FESTAL LETTERS 1.1.

BE TIMELY! CHRYSOSTOM: Let it always be your season, not merely in peace and security and when sitting in the church. HOMILIES ON 2 TIMOTHY 9.

LET INSTRUCTION BE ALWAYS AVAILABLE. CHRYSOSTOM: Therefore, let food, and bathing, and banqueting, and the other necessities of life have a definite time. But let instruction about the love of truth from above have no set hour—let all the time belong to it. “In season, out of season, reprove, entreat, rebuke,” Scripture says. And the prophet, “On his law he will meditate day and night.” And Moses too asked the Jews to do this continually. HOMILIES ON JOHN 18.4.

EVERY TIME OPPORTUNE. THEODORE OF MOPSUESTIA: Every occasion constitutes an opportune time for preaching. COMMENTARY ON 2 TIMOTHY.

HELPED AT THE RIGHT MOMENT. SEVERIAN OF GABALA: The opportune time for preaching and teaching is when the sinner needs the prophylaxis that will lead him to repentance. The sinner will be helped at exactly the right moment between the intention to sin and the commission of sin and will turn to penitence instead. PAULINE COMMENTARY FROM THE GREEK CHURCH.

TEACH BOLDLY. THEODORET OF CYR: Every occasion is appropriate for teaching, so long as this is done boldly and with forethought. INTERPRETATION OF THE SECOND LETTER TO TIMOTHY.

PREACHING ALWAYS FITTING. PELAGIUS: Preaching is always appropriate, whether to those who hear willingly or not. PELAGIUS’S COMMENTARY ON THE SECOND LETTER TO TIMOTHY.

NECESSARY AND TIMELY SPEECH. AUGUSTINE: I know that it is written, “In the multitude of words you shall not avoid sin.” But would that I were to speak only by preaching your word and by praising you, Lord! Not only would I avoid sin, but I would obtain a good reward, no matter how many words I spoke in this way. For the blessed Paul would not command a sin to his own true son in the faith, to whom he wrote, “Preach the word, be urgent in season, out of season.” For are we to say that a man did not speak many words, who not only in season but also out of season did not keep silent, O Lord, respecting your word? But they were not many, therefore, because they were only what was necessary. ON THE TRINITY 15.28.51.

THE GOLDEN MEAN. GREGORY THE GREAT: Pastoral guides must also see to it with careful concern that not only should nothing evil proceed from their lips but that not even what is proper be said in excess or in a slovenly manner. Often the force of what is said is wasted when it is enfeebled in the hearts of the hearers by a careless and offensive torrent of words. Indeed, this sort of loquacity defiles the speaker himself, inasmuch as it takes no notice of the practical needs of the hearer. … Thus Paul also, admonishing his disciple to be constant in preaching, said: I charge you before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom: preach the word, be instant in season, out of season. When he was about to say “out of season,” he premised it with “in season,” for if being in season is not combined with being out of season, the preaching destroys itself in the mind of the hearer by its worthlessness. PASTORAL CARE 2.4.

4:3-4 | Having Itching Ears

POOR TEACHING, BAD DIGESTION. ORIGEN: You can understand the desire of the prodigal son to be sated with pods in this way. When rational nature exists in irrationality, it simply desires. If it does not get more convincing reasons, then it accepts any reason at all. Since the pods taste sweet and make the body fat, they do not bind the bowels. They are the specious words of lovers of matter and the body, who say that pleasure is a good, “itching at their ears and running after myths.” FRAGMENT ON LUKE 216.

SUPERFLUOUS TEACHING. GREGORY OF NAZIANZUS: For there are certain persons who have not only their ears and their tongues but even, as I now perceive, their hands too, itching for words. They delight in profane babblings, and oppositions of science falsely so called, and strifes about words, which tend to no profit. Paul is the preacher and establisher of the “Word cut short.” The teacher of the fishermen calls to question all that is excessive or superfluous in discourse. ORATIONS 27.1.

PLEASING TEACHING. HILARY OF POITIERS: The apostle was cognizant of these sinful tendencies of the will, and besides his numerous admonitions to defend the faith and to preach the word, he said in his epistle to Timothy: “There will come a time when they will not endure the sound doctrine; but having itching ears, will heap up to themselves teachers according to their lusts, and they will turn away from hearing the truth and turn aside rather to fables.” When they will no longer endure sound doctrine in their eagerness for godlessness, they will gather teachers together for these things which they desire. They will compile a doctrine that fits in with their desires, since they are no longer eager to be taught. They want to bring together teachers for that which they already desire in order that this large number of teachers whom they have sought and assembled may satisfy the doctrines of their own passionate desires. ON THE TRINITY 10.2.

ESOTERIC TEACHING. AUGUSTINE: All the most foolish heretics who want themselves to be called Christians try to color the impertinencies of their inventions. At this human sensibility especially shudders, with the occasion of the sentence of the Gospel where the Lord says, “I have yet many things to say to you, but you cannot bear them now.” These were the very things that at that time the disciples could not bear, and the Holy Spirit taught such things as an unclean spirit pales to teach and preach openly, by whatever impertinence he may be moved. These are the ones that the apostle foresees in the Holy Spirit and says, “For there will be a time when they will not endure sound doctrine, but, according to their own desires, they will heap to themselves teachers, itching to hear, and will indeed turn away their hearing from the truth but will be turned to fables.” TRACTATES ON JOHN 97.3-4.

4:6 | On the Point of Being Sacrificed

HIS MARTYRDOM AT HAND. EUSEBIUS OF CAESAREA: He did not add next something like “he will deliver me out of the mouth of the lion,” for he saw in the spirit that his death was all but at hand. So he adds to his words, “And I was delivered out of the mouth of the lion.” He says: “The Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom,” indicating his speedy martyrdom, which he foretells even more clearly in the same writing, when he says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand.” ECCLESIASTICAL HISTORY 2.22.

BEING POURED OUT. THEODORE OF MOPSUESTIA: Paul does not say libor but delibor, that is, enduring death in the confession of Christ as a libation of wine is poured out on behalf of honoring God. COMMENTARY ON 2 TIMOTHY.

A LIBATION. THEODORET OF CYR: Paul calls his destruction a libation, as if his blood were poured out for the sake of true religion. INTERPRETATION OF THE SECOND LETTER TO TIMOTHY.

AN IMMOLATION. AUGUSTINE: Let me say something about this; I am helped, you see, by their words, which have gone out to the ends of the whole wide world. Notice first of all his holy act of pouring himself out. He said he was being immolated, not that he was dying. It is not because one who is immolated doesn’t die but that not everyone who dies is immolated. So being immolated he is dying for God. The word is taken from sacrifice. Everything that is sacrificed is slaughtered for God. SERMONS 299.3.

THE CROWN OF GRACE. AUGUSTINE: Hear Paul the apostle first acknowledging grace and afterwards seeking what was owed. What is the acknowledgment of grace in Paul? He “was before a blasphemer and a persecutor and contumelious,” he says, “but I obtained mercy.” He said that he was unworthy to obtain it, but that he obtained it not by his own merits but by the mercy of God. Hear him now ready to receive what is owed, he who had first accepted unmerited grace. He says, “For I am even now ready to be sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith. As to the rest, there is laid up for me a crown of justice.” Now he demands what is owed. Now he exacts what is to be paid. For look at the following words: “Which the Lord, the just judge, will render to me in that day.” TRACTATES ON JOHN 3.10.

4:7 | I Have Kept the Faith

CONSOLATION. CHRYSOSTOM: He is desirous to console the despondency of his disciple and therefore bids him be of good cheer, since he was going to his crown, having finished all his work and obtained a glorious end. … As a father whose son was sitting nearby, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave you. … These things then he wrote to console Timothy. Indeed the whole epistle is full of consolation and is a sort of testament. HOMILIES ON 2 TIMOTHY 9.

A STRIVING GROUND FOR VIRTUE. NEMESIUS OF EMESA: If anyone should think it out of all reason that a godly man should suffer grievously so that someone else should be put right, let him reflect that this life is a contest and a striving ground for virtue. The victors’ chaplets are splendid in exact proportion, therefore, to the pains with which they are won. That is why Paul was allowed to fall into countless afflictions. The purpose was that the crown of victory which he should bear off might be the greater. OF THE NATURE OF MAN 44.69.

ONLY AT THE END. AMBROSE: For in a contest there is much labor needed. After the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well when he says, “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but to all who love his appearing.” DUTIES OF THE CLERGY 1.15.58.

ONLY BY HOPE. BASIL THE GREAT: “Turn, O my soul, into your rest: for the Lord has been bountiful to you.” The brave contestant applies to himself the consoling words, very much like to Paul, when he says: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice.” These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn then to your rest, “for the Lord has been bountiful to you.” For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him. HOMILIES 22.

JUST IN COMPARISON WITH MEN, NOT GOD. JEROME: For I am of the opinion that no creature can be perfect according to true and consummate justice. Moreover, no one denies that one individual differs from another individual. I know that there are different measures of justice among men, that one individual is greater or lesser than another individual and that individuals who are not just in comparison with other individuals can still be called just according to their own standard and measure. The apostle Paul, the chosen vessel, who labored more abundantly than all of the apostles, was certainly just when he wrote to Timothy: “I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will give to me in that day; yet not to me only, but also to those who love his coming.” Timothy, who was his disciple and follower, who was guided by him in the way of life that he was to follow and the course he was to pursue in the acquisition of virtues, was also a just man. Are we to suppose for a moment that both of them possessed the one and the same measure of justice? Or that he who labored more abundantly than all of them does not have greater excellence? AGAINST THE PELAGIANS 1.16.

ONLY BY GRACE. AUGUSTINE: There is, of course, the passage where he speaks of immortality after good works, as if he really demands it as his due, for he says: “I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall render to me at that day.” Do you think, perhaps, that because he said “shall render” he meant that it was his due? But when “he ascended on high and took captivity captive,” he did not render but “gave gifts to men.” How could the apostle speak presumptuously as of a debt being paid back to him, unless he had first received grace which was not due to him, being justified by which, he fought the good fight? TO SIMPLICIAN—ON VARIOUS QUESTIONS 1.2.3.

PRAYER THE PRIMARY ARENA. CASSIODORUS: As someone has said, you will scarcely ever find that when a person prays, some empty and external reflection does not impede him, causing the attention which the mind directs on God to be sidetracked and interrupted. So it is a great and most wholesome struggle to concentrate on prayer once begun, and with God’s help to show lively resistance to the temptations of the enemy, so that our minds may with unflagging attention strain to be ever fastened on God. Then we can deservedly recite Paul’s words: I have fought a good fight, I have finished my course, I have kept the faith. EXPLANATION OF THE PSALMS 101.1.

4:8 | The Crown of Righteousness

REJOICE! CHRYSOSTOM: You should not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly you might rather grieve and fear lest I should fail and perish. HOMILIES ON 1 TIMOTHY 9.

THE MARTYR’S STRUGGLE. CHRYSOSTOM: The martyr’s own struggles surpass our mortal nature. The prizes they won go beyond our powers and understanding. They laughed at the life lived on earth. They trampled underfoot the punishment of the rack. They scorned death and took wing to heaven. They escaped from the storms of temporal things and sailed into a calm harbor. They brought with them no gold or silver or expensive garments. They carried along no treasure which could be plundered but the riches of patience, courage and love. Now they belong to Paul’s choral band while they still await their crowns, because they have escaped henceforth the uncertainty of the future. DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.1.

THE JUST JUDGE. THEODORET OF CYR: He calls the “crown of righteousness” that which has been prepared for the righteous, which is given by a just sentence. When? On that day. By whom? By the just judge. I have known him as just; I have known him as the judge. I trust in his judgment. I look for a sentence. In this way Paul offers consolation to all children of faith. INTERPRETATION OF THE SECOND LETTER TO TIMOTHY.

THE FINAL DISPENSATION. AMBROSE: While we await the fullness of time, the souls await their due reward. Some await punishment and others glory. And yet in the meantime the one group is not without harm nor the other without gain. For the former will be dismayed upon seeing that the reward of glory has been stored up for those who keep the law of God, that the chambers of those souls are being preserved by the angels, that shame and ruin will be the punishments of their negligence and rebellion, so that they may gaze on the glory of the Most High and blush to come into his sight, for they have profaned his commandments. DEATH AS A GOOD 10.47.

LOOKING FOR THE CROWN. AUGUSTINE: I have received the letter of your Reverence in which you urge on us the great good of loving and longing for the coming of our Savior. In this you act like the good servant of the master of the household who is eager for his lord’s gain and who wishes to have many sharers in the love which burns so brightly and constantly in you. Examining, therefore, the passage you quoted from the apostle where he said that the Lord would render a crown of justice not only to him but to all who love his coming, we live as uprightly as he and we pass through this world as pilgrims while our heart constantly expands with this love, and whether he comes sooner or later than he is expected, his coming is loved with faithful charity and longed for with pious affection. LETTERS 199.1.1.

GOD’S GENEROSITY THE KEY. CASSIODORUS: The holy man demands judgment because he is certain of the Lord’s mercy. As Paul has it: “As to the rest, there is laid up for me a crown of justice, which the Lord, the just Judge, will render to me in that day.” He walks in his innocence because … he puts his trust in the Lord. The presumption he shows is not in his own powers but in God’s generosity. EXPLANATION OF THE PSALMS 25.1.