2 Timothy 4

2 Timothy 4:1

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

Ignatius of Antioch: He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father’s glory, to judge the living and the dead, and to render to every one according to his works. — Epistle of Ignatius to the Magnesians

John Chrysostom: “I charge thee therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead.” He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, “I give thee charge in the sight of God, Who quickeneth all things” (1 Tim. vi. 13): but here he sets before him what is more dreadful, “Who shall judge the quick and the dead,” that is, Who shall call them to account “at His appearing and His kingdom.” When shall He judge? at His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, “I call to witness His coming, and His kingdom.” He calls Him to witness, showing that he had reminded Him of that appearing. — Homily on 2 Timothy 9

John Damascene: After giving comfort and encouragement for everyone, he brings up great things at the close of his writing. Now reasonably he brings up such great things, because he was destressed about what he was going to say to the disciple about his own death. So the Scriptures say, from which he said, that “From childhood you have known the Scriptures. (2 Timothy 3:15)”

Oecumenius: I therefore seriously charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, at his appearing and his kingdom.

The continuous exhortation and command produces three effects: it makes the command more formidable and undeniable, and it presents what is useful in speech. For if it were not such, it would not be necessary for it to be preached with such great determination. Moreover, what belongs to him who urgently announces it is done, no longer subject, as is likely, to the negligence that usually occurs in preaching.

who is to judge the living and the dead, at his appearing. Paul speaks of the sinners and the righteous, or those who have passed away, and those still living, or that many will be left alive then. Paul also says elsewhere, “Indeed, we shall not all sleep.” (1 Cor. 15:51)

at his appearing. When is the future to be judged? At the Lord’s arrival, which will be after the kingdom and glory have come. For he will not come in the same way as he came before. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:2

Ambrose of Milan: Hence the Apostle says, “What will ye, shall I come unto you with a rod, or in love, and in the spirit of meekness.” First he speaks of a rod, and as with the rod of an almond tree had smitten the wanderers, that he might afterwards comfort them with the spirit of meekness. Just so did meekness restore the man whom the rod had driven from the Divine sacraments. To his disciple too he gave the same injunctions, “Reprove, beseech, rebuke.” Here are two harsh terms and one gentle; but they are only harsh, that they may themselves be softened. For like as bitter food or drink becomes sweet to these bodies which are laden with excess of gall, and on the other hand sweet repasts are bitter to them, so also when the mind is wounded it languishes under the flattering touch of pleasure, but is healed again by the bitterness of correction. — Letter 41

Athanasius of Alexandria: 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

Augustine of Hippo: 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

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

Gregory the Dialogist: Rulers ought also to guard with anxious thought not only against saying in any way what is wrong, but against uttering even what is right overmuch and inordinately; since the good effect of things spoken is often lost, when enfeebled to the hearts of hearers by the incautious importunity of loquacity; and this same loquacity, which knows not how to serve for the profit of the hearers, also defiles the speaker. Hence Paul also, in admonishing his disciple to be instant in preaching, when he says, I charge thee before God and Christ Jesus, Who shall judge the quick and the dead by His appearing and His kingdom, preach the word, be instant opportunely, importunely, being about to say importunely, premises opportunely, because in truth importunity mars itself to the mind of the hearer by its own very cheapness, if it knows not how to observe opportunity. — The Book of Pastoral Rule, Part 2, Chapter 4

John 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

John Chrysostom: “Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” What means “in season, out of season”? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when thy rebuke will be most successful, when the reality is proved. “Exhort,” he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For 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, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter. “With all longsuffering and doctrine.” For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to “longsuffering” does he add “doctrine”? “Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee.” But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? “With all longsuffering and doctrine.” No ordinary teaching is implied. — Homily on 2 Timothy 9

John Damascene: That is to say, do not think its not time to preach, always let it be that time for you, not just in peace or in gladness, nor should you teach only in Church while you are being censored, but even if you are in prison laying in chains, do not cease preaching.

Oecumenius: Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.

Preach the word. But what then is the obstacle? Do not hide the message, but proclaim it.

be prepared. That is, repeat, look around and watch that no one sins. And do this promptly, untimely, that is, do not have a fixed and definite time for this, but at all times, even if it is not convenient, manage. And if you find, Paul says, someone sinning, correct. For nothing ought to be done before you have convinced: and after you have shown him to be guilty, rebuke.

Find fault, blame. Then after the wound, apply a remedy. For Paul says, “encourage,” so that such a person is not swallowed up by excessive grief.

with great patience. For the matter requires patience, so that one should not simply trust those who speak, but come through every investigation and the test of time to the truth.

and careful instruction. Paul says to admonish along with the rebuke, as one lays it upon a child, not as one punishing an enemy, for he knows when encouragement has more power than rebuke.

About those who were devising new things to oppose Timothy. — COMMENTARY ON 2 TIMOTHY

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

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

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

Theodore of Mopsuestia: Every occasion constitutes an opportune time for preaching. — COMMENTARY ON 2 TIMOTHY

Theodoret of Cyrus: Every occasion is appropriate for teaching, so long as this is done boldly and with forethought. — INTERPRETATION OF THE SECOND LETTER TO TIMOTHY

2 Timothy 4:3

Augustine of Hippo: 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

Cyprian: Paul, in the second to Timothy: “There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables.” — Treatise XII Three Books of Testimonies Against the Jews

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

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

Irenaeus ((Reporting Valentinian Views)): For their Mother—that is, Leto—secretly stirred them up (whence also she is called Leto, according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears. — Against Heresies Book 2

John Damascene: That is to say, they delight in their ears.

Oecumenius: For there will be a time when they will not endure sound teaching; but according to their own desires they will accumulate for themselves teachers, having their ears tickled; and they will turn away their hearing from the truth and turn aside to myths.

Therefore, before they rush headlong, occupy them in the meantime while they obey you. For this reason, Paul says “in season and out of season,” (2 Tim. 4:2) as long as they endure. For they must be accustomed to persuasion before they revolt. But observe the absurdity of the teachers, that the desires of the people serve as a pretext for them to protect themselves.

having their ears tickled. That is, delighting in hearing things that excite desire, and always longing to hear things that please.

and they will turn away their hearing from the truth. Paul foretells these things, not to cause sorrow, but teaching that it is necessary for the disciples, until they become obedient and reasonable, to be properly shaped and to be burdened, and so that when this comes to pass, they do not lose heart. “For I was prepared,” he says, “and I was not disturbed.” (Ps. 119:60) Do you see that they do not err as if unaware, but willingly? For they will turn away their hearing, he says, and be turned aside, so that the evil is voluntary. — COMMENTARY ON 2 TIMOTHY

Origen of Alexandria: 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

2 Timothy 4:5

John Chrysostom: “But watch thou in all things, endure affliction.” It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be “false Christs and false prophets”; so he too, when he was about to depart, spoke of these things. “But watch thou in all things, endure affliction”; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship. “Do the work of an evangelist, make full proof of thy ministry.” Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; “make full proof of” that is, fulfill “thy ministry.” — Homily on 2 Timothy 9

Oecumenius: But you be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

But you be sober in all things. Therefore, because of being sober and having been awakened, he said these things.

endure hardship. Strive, Paul says, labor, anticipate the teachings of the disciples in good and true doctrines before that distress comes upon you.

fulfill your ministry. For even Timothy also served in preaching. Indeed, he preached. Therefore, complete what you have begun with confidence, and spread the message while they are still receptive.

Concerning his own impending departure, into eternal glory. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:6

Augustine of Hippo: 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

Augustine of Hippo: 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

Clement of Rome: But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles… Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. — Clement’s First Letter to the Corinthians, Chapter 5

Cyprian: 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 unto all them also that love His appearing.". There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." — Epistle VIII

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

Ignatius of Antioch: Ye presbyters, “feed the flock which is among you,” till God shall show who is to hold the rule over you. For “I am now ready to be offered,” that I “may win Christ.” — Epistle of Pseudo-Ignatius to the Antiochians

John Chrysostom: “For I am now ready to be poured out, and the time of my departure is at hand.” He has not said of my sacrifice; but, what is much more, “of my being poured out.” For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was. — Homily on 2 Timothy 9

Oecumenius: For I am already being poured out as a drink offering, and the time of my departure has come.

For I, Paul says, already offer myself as a sacrifice to Christ. And he did not say sacrifice, but a drink offering, indicating something greater and more sacred. For a part of the sacrifice alone was offered to God as incense. But the entire drink offering was dedicated to Him. And Paul himself commands his disciples to do this, saying: “Present your members as a living sacrifice.” (Rom. 12:1) For he who sacrifices for Christ performs a sacred service himself.

— [OECUMENIUS] The meaning of “being am poured out” is, as it were, that I break the war against all. Neither fighting nor being fought against, for I am perfected.

of my departure. For departure means death, either because of the departing from the earth from which we were taken; or towards the Creator Christ. [end of the excerpt by Oecumenius Π f.169r; A f.182v; B f. 220v; G f.309v—310r] — — COMMENTARY ON 2 TIMOTHY

Tertullian: I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day" -doubtless of his suffering. — Scorpiace

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

Theodoret of Cyrus: 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

2 Timothy 4:7

Ambrose of Milan: 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.” — On the Duties of the Clergy 1.15.58

Apostolic Constitutions: Feed them under Thy right hand, and cover them under Thy wings, and grant that they may “fight the good fight, and finish their course, and keep the faith” — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: 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

Basil of Caesarea: “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

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

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

John Chrysostom: “I have fought the good fight, I have finished the course, I have kept the faith.” Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: “I have fought the good fight.” But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? 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. Thou oughtest to rejoice, he says, not to grieve. And why? Because, “I have fought the good fight.” “A good fight,” he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. “The good fight”! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. “I have finished the course.” For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing It is not a mere display of strength and of rivalry. It draws all up to heaven. “I have kept the faith,” he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? by being sober and watchful. — Homily on 2 Timothy 9

John Damascene: One must give gentle council to the depressed student, urging him to be courageous, as if he was far from his crown, fulfilling everything, you must rejoice, he says, not agonize.

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

Oecumenius: I have fought the good fight, I have finished the race, I have kept the faith.

fought. Paul said this, not boasting: by no means, but consoling the disciple, as if he were going to receive crowns and rewards for good works, and as if he said: You ought rather to rejoice than mourn, that I achieve such an end.

I have fought the good fight. For every struggle on behalf of Christ is good, even if it involves chains, or persecutions, or deaths. If therefore it is good, then you should accept it yourself.

I have finished the race. For Paul had run through the world, leading all to the knowledge of God, so that the Gospel had been fulfilled from Jerusalem all the way around to Illyricum.

I have kept the faith. For many wished to seize it from him, false friends, enemies, Greeks, Jews, — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:8

Ambrose of Milan: 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

Augustine of Hippo: 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

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

Hippolytus of Rome: These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven. — Hippolytus Dogmatical and Historical Fragments

John 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

John Chrysostom: “Henceforth there is laid up for me a crown of righteousness.” Here again he calls virtue in general righteousness. Thou shouldest 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 thou mightest rather grieve, and fear lest I should fail and perish. “Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing.” Here also he raises his mind. If “to all,” much more to Timothy. But he did not say, “and to thee,” but “to all”; meaning, if to all, much more to him. But how, it may be asked, is one to “love the appearing” of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to “love His appearing.” He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, “If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him.” (John xiv. 23.) — Homily on 2 Timothy 9

Oecumenius: From now there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who love his appearance.

From now there is laid up for me the crown of righteousness. Then Paul also comforts Timothy from his sufferings. For who would grieve over one receiving a crown? And of righteousness, as if it were the universal virtue.

which the Lord, the righteous Judge, will award to me on that day. For do not tell me here about temporary things, for I seek those there. But see how the obligation demands it from him, through the phrase, “will award to me,” but he did not say, “He will give”; this is also indicated by, “the righteous Judge.”

not only to me. Here he also appointed Timothy, saying that he will repay you as well.

For if he gives a crown to all who love his appearance, much more to you. But who loves his appearance? Those who do good deeds and are rewarded by the good. — COMMENTARY ON 2 TIMOTHY

Tertullian: Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him. — De Corona

Tertullian: And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him “in that day.” Such joy as that-secure so entirely concerning the Lord-he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience. — Of Patience

Theodoret of Cyrus: 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

2 Timothy 4:9

John Chrysostom: It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God.” (1 Tim. iii. 15.) But he was withholden by a strong necessity. He was no longer matter of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, “Hasten to come to me before the winter.” “For Demas hath forsaken me, having loved this present world.” He does not say, “That I may see thee before I depart this life,” which would have grieved him, but “because I am alone,” he says, “and have no one to help or support me.” “For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica”; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, “having loved this present world.” “Only Luke is with me.” For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude. “Take Mark, and bring him with thee, for he is profitable to me for the ministry.” It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. “The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments.” The word here translated “cloak” may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching. — Homily on 2 Timothy 10

John Damascene: That is, for relaxation and luxery.

Oecumenius: I urged you to come to me quickly.

For what reason does Paul call Timothy to himself to whom the Church of Ephesus had been entrusted? Since Paul being in prison, he was not able to leave. Therefore, he wishes Timothy to come to him, both because he is alone, and because he had given him certain instructions.

come to me quickly. Paul did not say: Meanwhile, while I am still alive: for he did not want to sadden Timothy. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:10

Apostolic Constitutions: Of the churches of Galatia, Crescens. — CONSTITUTIONS OF THE HOLY APOSTLES

Irenaeus: As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these particulars proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: “Demas hath forsaken me, … and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me.” From this he shows that he was always attached to and inseparable from him. — Against Heresies Book 3

John Damascene: He does not find fault with them; for they were sent for preaching.

Oecumenius: For Demas has forsaken me, having loved this present age, and has gone to Thessalonica; Crescens to Galatia; Titus to Dalmatia. Only Luke is with me. Take Mark and bring him with you, for he is useful to me for ministry.

having loved this present age. Having become safe and secure, as he thought. For Demas preferred to indulge in luxury at home rather than suffer hardships with me. But Paul does not want to slander this man, rather to support us so that we do not become weak.

Crescens to Galatia. They had left of their own accord, therefore he does not say, “The rest.” Moreover, Titus was among the distinguished to whom the bishopric of Crete had been entrusted.

Only Luke is with me. This Luke is the one who wrote the Gospel and the Acts of the Apostles. And since he was eager to learn, holy and committed, he was never separated from Paul.

Take Mark and bring him with you, for he is useful to me. Paul said, “Not for my comfort, but for the ministry of the Gospel.” Indeed, Paul also called Timothy for this reason, so that after his death the brothers might be comforted.

for ministry. Of the Gospel, Paul says. — COMMENTARY ON 2 TIMOTHY

Polycarp of Smyrna: I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead. — Epistle to the Philippians 9

Theodore of Mopsuestia: He calls “Galatia” what we now call Gaul; for so all of the older peoples called this place, as anyone can recognize from many sources, especially from the Jewish history written by Josephus. For those people who are now called Galatians are so designated in the old narratives that trace their movement from those regions to various places. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:12

Oecumenius: I have sent Tychicus to Ephesus. Bring the cloak that I left with Carpus at Troas, and the books, especially the parchments.

I have sent Tychicus. See the unity through all things.

Bring the cloak that I left. Here Paul mentions a certain garment. However, he seeks to ensure that he is not a burden to anyone in need. For this is of the greatest concern to him everywhere.

— [CHRYSOSTOM] In another way. Here the type of clothing is mentioned. Some indeed want it to signify a case in which little books were kept. But what necessity was there for the little books themselves, for one who was soon to depart to God? Certainly, then it was especially necessary to entrust them to the faithful, and for them to have those as their own teaching. Indeed, he was seeking a case so that he would not need to receive it from others. [end of the excerpt by Chrysostom] —

— [THEODORET] especially the parchments. The term “parchments,” more commonly known in Roman usage as “scrolls” [εἶλητα], was used moderately according to the custom in Rome, from which Paul was indeed writing the Epistle. For the ancient Scriptures were contained in scrolls, just as the Jews still mostly possess them up to the present day. [end of the excerpt by Theodoret] —

He referred to books [βιβλία] in a general sense, so that Paul might also have books in another form or format.

especially the parchments. Perhaps, however, these contained certain more useful things within themselves. Nevertheless, those worthy of laughter are those who think that the Apostle here meant a cloak rather than a type of booklet, who did not pay attention to the sequence of letters. For it would have been needless to say: “And books,” even if that had been a type of booklet, since it could have been indicated together with others. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:13

Ambrosiaster: The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such. — COMMENTARY ON THE SECOND LETTER TO TIMOTHY

John Damascene: The money-bag had the books and the paper. He teaches us as if its our last breath, that if we are in prison, the divine oracles not must not be neglected. He speaks of the Jewish propitiation of the law.

Tertullian: Nay, there is more than this: for even Christ, we shall find, has ordinary raiment; Paul, too, has his cloak. If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel -a garment specially sacred to Osiris. — De Corona

Tertullian: would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king’s furnace praying in their trousers and turbans. — On Prayer

Theodore of Mopsuestia: The view that this paenula is some other kind of book, rather than just a garment, is ridiculous. — COMMENTARY ON 2 TIMOTHY

Theodore of Mopsuestia: Paul makes a distinction here between the parchment volumina, which are in the form of scrolls, and the regular libros, which are in book or codex form. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:14

John Chrysostom: “Alexander the coppersmith did me much evil; the Lord reward him according to his works.” Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. “He did me much evil,” he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: “What persecutions I endured, but out of them all the Lord delivered me.” (2 Tim iii. 11.) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it. “Of whom be thou ware also; for he hath greatly withstood our words.” That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. — Homily on 2 Timothy 10

Oecumenius: Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our words.

Paul also showed Timothy to endure bravely the troubles from common people. For it is painful to be wronged, especially by common people.

the Lord will repay him. Not because Paul was pleased with the punishment, but because for the sake of the weaker among the believers, those who were excessively opposing had to suffer badly, so that they would not despise the weakness of the preaching.

according to his deeds. Or that it is a prophecy of things to come, not a curse.

Beware of him yourself. Paul did not say, Punish, punish (for it was also permitted for Timothy to do this through the spirit), but, Beware. Do you see that he does not allow punishment? But the “Beware” is like a warning.

opposed our words. That is, to those of the preaching. — COMMENTARY ON 2 TIMOTHY

Tertullian: The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh. — On the Flesh of Christ

2 Timothy 4:16

Augustine of Hippo: For we owe “fruits” to those who minister spiritual doctrine to us through their understanding of the divine mysteries. We owe these to them as men. We owe these fruits also to “the living souls” since they offer themselves as examples for us in their own continence. — Confessions 13.25.38

John Chrysostom: “At my first answer,” he says, “no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. “All men,” he says, “forsook me.” And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what “first answer,” does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows. — Homily on 2 Timothy 10

John Damascene: For he once stood before Nero, and he escaped.

Oecumenius: In my first defense, no one came to my support, but all deserted me (may it not be counted against them). But the Lord stood by me and strengthened me, so that through me the preaching might be fully accomplished and all the Gentiles might hear it. I was rescued from the lion’s mouth.

In my first defense. Paul already appeared before Nero and escaped. But when he instructed his cupbearer, then he was beheaded. For Nero did not have such zeal towards idols; he was thus relentless in all things.

but all deserted me. The Jews, Paul says, the brothers.

may it not be counted against them. Do you see that Paul not only does not wish to be avenged, but also prays for their forgiveness? And yet he suffered terrible things. For it is not the same to be betrayed by strangers as by one’s own people.

But the Lord stood by me. For the Lord does not abandon the one forsaken by men. He strengthened me, Paul says; that is, the Lord granted boldness and did not allow me to fall. Do you see a counsel to the disciple, and again another comfort?

so that through me the preaching. See the humility. For I was helped not as worthy of assistance, but because of the preaching, so that it might be fully accomplished and come to an end.

and all the Gentiles might hear it, Paul says. “So that the power of the preaching and the care concerning me may become evident to all.”

from the lion’s mouth. It refers to the lion, that is Nero, because of his cruelty and beastliness. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:17

Eusebius of Caesarea: Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand. — ECCLESIASTICAL HISTORY 2.22

John Damascene: So that everything may be revealed through preaching. Not by force, but as he said, through preaching, as if he was bearing a purple garment and a crown (see John 19:2), and because of them he was dilivered up. By “lion” he means Nero.

2 Timothy 4:18

John Damascene: For then, he says, the threat had vanished. But because the Gospel became sufficient, he will rescue me from all: that is to say, he will not leave me and the threat will disappear.

Oecumenius: And the Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.

and the Lord will rescue me. If He will deliver, how does He say, “I am already being poured out”? But see. Then indeed the Lord delivered Paul from Nero, but now no longer from Nero, (for enough has happened according to the Gospel,) but from every sin, that is, the Lord will not allow one who has been condemned in anything to perish.

will bring me safely into his heavenly kingdom. Paul says, “He will snatch me from there, and will keep me.” For this means, “He will bring me safely into his heavenly kingdom.” Therefore, this is the true salvation, when we shine there.

To him be the glory forever and ever. Amen. See the doxology for the Son as well as for the Father elsewhere, and for the Spirit; here indeed is the Lord, namely the Son. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:19

John Chrysostom: “Salute Priscilla and Aquila, and the household of Onesiphorus.” For he was then in Rome, of whom he said “The Lord grant unto him that he may find mercy of the Lord in that day.” (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. “Salute Priscilla and Aquila.” These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it. “Erastus abode at Corinth: but Trophimus have I left at Miletum sick.” This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest. “Trophimus I have left at Miletum sick.” Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. “Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.” This Linus, some say, was second Bishop of the Church of Rome after Peter. — Homily on 2 Timothy 10

Oecumenius: Priscilla and Aquila greet you, and the household of Onesiphorus. Erastus stayed in Corinth. I left Trophimus sick in Miletus. Make every effort to come before winter. Eubulus and Pudens and Linus greet you, as does Claudia, and all the brothers.

These are the ones whom Paul continually remembers among the tentmakers, from among whom he also stayed with and often mention. But he first remembers the woman, as more trustworthy and earnest. For she also instructed Apollo. He offers a greeting, both comforting at the same time, and also showing honor and love through this, and the greater things, having been filled with much grace, the one being addressed.

and the household of Onesiphorus. For Onesiphorus was in Rome. Therefore, Paul greets those in his house, stirring up zeal similar to that of Onesiphorus.

Erastus stayed in Corinth. Since Paul did not remember these things before, now he remembers, in order to show that he is isolated on all sides and needs Timothy.

I left Trophimus sick in Miletus. Miletus is near Ephesus. Therefore, when he sailed to Judea, Paul left him in Miletus, or after arriving in Rome, again in these parts, we do not have information to say.

sick. Why then did he not heal him, but let him be? Because the saints did not do everything, so that they would not be considered better than human nature.

Make every effort to come before winter. “Until then,” Paul says, “while I live, so that you do not see me having been delayed by the winter.”

and Linus. They say that this Linus became the second bishop of Rome after Peter.

as does Claudia. Do you see how even women have been fierce and passionate, crucified to the world? Indeed, this kind is in no way inferior to men, provided they desire it.

and all the brothers. Those mentioned by name were more fervent in faith. — COMMENTARY ON 2 TIMOTHY

2 Timothy 4:21

Apostolic Constitutions: Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; — CONSTITUTIONS OF THE HOLY APOSTLES

John Damascene: As if to say: Do not grieve which removes oneself from a settled position. The Lord is with you: And he did not say, with you, but, with your spirit, so there’s a double of assistance with the grace of the Spirit, also to assist him. It was written to Timothy from Rome. He wrote the letter while he was in prison in Rome, together with the first letter that he wrote to him, and from the feet of perfection. For I am already being poured out as a drink offering, and the time of my departure has come (2 Timothy 4:6).

2 Timothy 4:22

John Chrysostom: “The Lord Jesus Christ be with thy spirit.” There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not “with thee,” but “with thy spirit.” Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us? “Grace be with us. Amen.” Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us. — Homily on 2 Timothy 10

Oecumenius: The Lord Jesus Christ be with your spirit. Grace be with us all. Amen.

The Lord Jesus Christ be with your spirit. The help is twofold, that of Christ and that of the Holy Spirit, as if Paul were saying, With the coming of the Holy Spirit which you now have. Let also the Lord Jesus Christ be with you. Since this is with you, you will not suffer at my departure. Or that it is not possible to enjoy the presence of Christ without being endowed with spiritual grace, so as to be, in relation to this interpretation, with your spirit, that is, with spiritual grace.

Grace be with us. And Paul prays for himself, either so that he may always be grateful, or so that he may always have a spiritual gift.

Finished, with divine help, of the later Epistle to Timothy.

It was written from the city of Rome, when Paul was brought before Nero Caesar the Roman for the second time. — COMMENTARY ON 2 TIMOTHY