And the things which thou hast heard of me by many witnesses, the same commend to faithful men, who shall be fit to teach others also.

“And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." If, then, both proclaim the Word-the one by writing, the other by speech-are not both then to be approved, making, as they do, faith active by love? It is by one's own fault that he does not choose what is best; God is free of blame. As to the point in hand, it is the business of some to lay out the word at interest, and of others to test it, and either choose it or not. And the judgment is determined within themselves.”

“Now what is this commandment, and what is this charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about some far-fetched doctrine. A warning is rather being given against receiving any other doctrine than that which Timothy had heard from Paul, as I take it, publicly: "Before many witnesses" is his phrase.”

“[Only] see that you do not give these scriptural teachings over to unbelieving and blasphemous tongues, for that is a danger greatly to be avoided. But impart them to pious and faithful men who desire to live in a holy way and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me in many exhortations, the same you should commit to faithful men, who shall be able to teach others also." The blessed apostle delivered these things with a pious caution, aware that they could be easily known and distorted by anyone who does not have faith. How much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men.”

“One does not speak of the Spirit and of angels as if they were equals. The Spirit is the Lord of life. The angels are our helpers, our fellow servants, faithful witnesses of the truth. It is customary for the saints to deliver God's commandments in the presence of witnesses. St. Paul says to Timothy: "what you have heard from me before many witnesses entrust to faithful men." He asks the angels to testify with him, because he knows that angels will be present when the Lord comes in the glory of his father to judge the world in righteousness.”

“"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men"; to "faithful" men, not to questioners nor to reasoners, to "faithful." How faithful? Such as betray not the Gospel they should preach. "The things which thou hast heard," not which thou hast searched out. For "faith cometh by hearing, and hearing by the word of God." (Rom. x. 17.) But wherefore, "among many witnesses"? As if he had said: Thou hast not heard in secret, nor apart, but in the presence of many, with all openness of speech. Nor does he say, Tell, but "commit," as a treasure committed is deposited in safety. Again he alarms his disciple, both from things above and things below. But he says not only "commit to faithful men"; for of what advantage is it that one is faithful, if he is not able to convey his doctrine to others? when he does not indeed betray the faith; but does not render others faithful? The teacher therefore ought to have two qualities, to be both faithful, and apt to teach; wherefore he says, "who shall be able to teach others also."”

“Above he led Timothy to diligent preaching of the Gospel; here he leads him to constant endurance of martyrdom. And first he leads him to sustain suffering for the salvation of the faithful; second he teaches him how he should resist unbelievers, at "do not with words." Again, first the preparation for enduring martyrdom is set forth; second, the exhortation to martyrdom, at "be mindful." The preparation for martyrdom is set forth as to three things. The first is fortitude of soul; the second is the dispensing of goods, at "and what you have heard"; the third is the fruitful labor of warfare, at "labor." Now fortitude is required for martyrdom, which concerns the dangers of death. And therefore he says "you therefore, my son" — namely, whom I have begotten through the Gospel — "be strengthened in grace." Ps. XXX, v. 24: "Act manfully, and let your heart be strengthened." Which is not in you — namely, whose strength is vain — but in Christ Jesus. Eph. c. VI, 10: "Be strengthened in the Lord, and in the might of his power." Or "in grace," etc., that is, in the free gift of God through Christ. Io. I, 17: "Grace and truth was made through Jesus Christ." The second is the dispensing of goods. Concerning which it must be noted that when someone is brought to death, he disposes of his own things. Therefore the saints ought to be no less solicitous about the spiritual goods entrusted to them, that these not perish after their death, but that they entrust them to others; and therefore he warns him that, if he should come to martyrdom, he should dispense the teaching of the faith. And first he states how he received it, namely through hearing; hence he says "what you have heard from me," and I from Christ. And I say "from me" not singularly, but confirmed through many witnesses, that is, through the law and the prophets. Rom. III, 21: "witnessed by the law and the prophets." Or through the apostles. I Cor. XV, 11: "For whether I, or they, so we have preached, and so you have believed." "Commend these things," inasmuch as they have been received. Sap. VII, 13: "which I have learned without deceit, and communicate without envy." "To faithful men" — namely so that they should not seek temporal gain, but the glory of God. I Cor. IV, 2: "Here now it is required among stewards, that a man be found faithful." Matthaeus XXIV, 45: "a faithful and prudent servant, whom the lord has set over his household," et cetera. Again, it must be those who are fit for dispensing; therefore he says "who fit," et cetera. Now they ought to be fit in three ways. First in understanding, that they be wise in understanding. Lc. XXI, 15: "I will give you a mouth and wisdom," et cetera. Again in tongue, that they be eloquent in teaching. Is. l, 4: "The Lord has given me a learned tongue, that I should know how to raise up by a word him who has fallen." Again in work, for "Jesus began to do and to teach," Act. I, 1. Then when he says "labor," the third is set forth, which is the lawful labor of warfare, to which he first exhorts; second he sets forth the reward of the labor, at "for indeed he who"; third, the wages of warfare, "him who labors." Again, first he exhorts to lawful labor; second he explains what labor is lawful, at "no one." He therefore says "labor as a good soldier of Christ." Now one is a soldier of Christ in three ways. First, insofar as he fights against sins. Iob VII, 1: "The life of man upon earth is a warfare"; and XIV, 14: "All the days in which I now war, I wait," et cetera. And this fight is against the flesh, the world, and the devil. Eph. ult.: "Our wrestling is not against flesh and blood," et cetera. Second, one is a soldier of Christ by fighting against errors. II Cor. X, 4: "The weapons of our warfare are not carnal, but mighty to God, destroying counsels unto the destruction of fortifications," et cetera. Third is the warfare of martyrs against tyrants. And this is more laborious. Iob XXV, 3: "Is there any numbering of his soldiers?" And a soldier ought not to rest, for he is so called from having to sustain warfare. Then when he says "no one," he explains what lawful labor is. And first he leads him to labor; second he shows what sort the good soldier ought to be, at "that he may please him." First, concerning the first he does two things: he sets forth an example; second he makes it clear. He therefore says "no one warring for God," et cetera. Concerning the first it must be known that the end of spiritual warfare is one thing, and the end of bodily warfare is another; for the end of bodily warfare is that one obtain victory against the enemies of the fatherland, and therefore soldiers ought to abstain from those things which draw them away from the fight, namely from business and delights. I Cor. IX, 25: "He who strives in the contest abstains from all things." But the end of spiritual warfare is that they have victory over men who are against God; and therefore it is fitting that they abstain from all things which draw them away from God. Now these are secular affairs, for the anxiety of this age chokes the word. And therefore he says "entangles himself." But on the contrary: secular affairs are temporal, yet the apostle did this, when he lived by the labor of his own hands. I respond. It must be said that the apostle says "entangles," and does not say "exercises." Now he is entangled by these things, whose care and anxiety is joined about them. And then properly these very things are forbidden to the soldiers of Christ, in which it is shown that the mind need not be entangled. Again, he does not say simply "is entangled," but says "entangles himself," because sometimes one is entangled, and does not entangle himself. For he entangles himself when he takes up affairs without piety and necessity; but when the necessity of an office of piety and authority is exercised, then he does not entangle himself, but is entangled by such necessity. Rom. XVI, 2: "that you assist him in whatever business he shall need of you." Now the reason why they ought not to entangle themselves is "that he may please him to whom he has proved himself." I Io. II, 15: "If anyone loves the world, the charity of the Father is not in him." For he who is a soldier of Christ has devoted himself to warring for God; and therefore he ought to strive that he may please him to whom he has devoted himself. Then when he says "for indeed he who," he sets forth the reward of the labor. And because someone might say: O Paul, you impose great things, but what is the fruit of these things? He responds: take an example from secular contests, where not all, but those who fight lawfully receive the crown. So therefore it will also be in spiritual things, that no one will be crowned, unless he keeps the due laws of the fight. I Cor. c. IX, 25: "They indeed that they may receive a corruptible crown, but we an incorruptible one." Sap. c. IV, 2: "Crowned, she triumphs forever." Then when he says "him who labors," he shows the wages, and forbids him secular affairs. And first he sets forth the wages under a metaphor; second he explains, at "understand." For the office of preachers and teachers is the office of soldiers, insofar as they rise up against enemies and vices; likewise of farmers, insofar as they produce fruit by advancing men to good things. Of this the field is the Church, and the principal farmer is God, working inwardly and outwardly. Io. XV, 1: "I am the true vine, and my Father is the farmer." But men apply their ministry outwardly. I Cor. III, 6: "I planted, Apollo watered, but God gave the increase." These are the outward farmers. Iob c. XXXI, 39: "if I have afflicted the soul of its farmers." This farmer, therefore, ought to receive fruit; the fruits of this are the works of the virtues. Eccli. XXIV, 23: "My flowers are the fruit of honor and honesty." Gal. V, 22: "But the fruit of the spirit is charity, joy, peace, patience." Among these fruits are also the fruits of alms. Act. IX, 36: "she was full of good fruits and of alms which she did." These, therefore, ought principally to receive the fruit, that they themselves may rejoice. First, concerning the fruits of their subjects. Phil. IV, 1: "therefore, my dearest and most longed-for brothers, my joy and my crown." Second, concerning temporal subsidies, not as the principal reward, but as wages. Gal. VI, 6: "But let him who is instructed in the word share with him who instructs him, in all good things." Matth. c. X, 10: "The laborer is worthy of his food." Then when he says "understand," he explains what he had said, following the manner of Christ after parables. Matth. XIII, 9: "He who has ears to hear, let him hear." As if he were to say: reduce these things to spiritual understanding. Dan. X, 1: "understanding is needed in the vision." As if someone might say: you say, "receive wages," O Timothy; but you yourself do not do this, since you wish to live by the labor of your hands. Hence "understand what I say," for discretion is necessary, since wages are not to be received where there is occasion of avarice against the Gospel, or on account of covetousness, or on account of idleness. And this you will be able to understand, for "he will give," et cetera. I Io. II, 27: "The anointing will teach you concerning all things."”

“And the things that thou hast heard of me,.... Meaning the doctrines of the Gospel, the form of sound words. The Arabic version renders it, "the secrets, or mysteries that thou hast heard of me"; the mysteries of the grace of God, which he had often heard him discourse of, unfold and explain: among many witnesses; or by them; which some understand of the testimonies out of Moses, and the prophets, with which the apostle confirmed what he delivered; for the doctrines of justification, pardon of sin, &c. by Christ, were bore witness to by the prophets; though rather the many persons, who, with Timothy, heard the apostle preach, and were and would be sufficient witnesses for Timothy, on occasion, that what he preached and committed to others were the same he had heard and received from the Apostle Paul; unless reference should be had here to the time of imposition of hands upon him, when he received some ministerial gifts, or an increase of them; at which time the apostle might deliver to him the form of doctrine he was to preach, and that in the presence of the presbytery, who joined in the action, and so were witnesses of what was said to him: the same commit thou to faithful men; who not only have received the grace of God, and are true believers in Christ, but are men of great uprightness and integrity; who having the word of God, will speak it out boldly, and faithfully, and keep back nothing that is profitable, but declare the whole counsel of God, without any mixture or adulteration; for the Gospel being committed to their trust, they would become stewards, and of such it is required that they be faithful; and therefore this is mentioned as a necessary and requisite qualification in them; and not only so, but they must be such who shall be able or sufficient to teach others also. No man is sufficient for these things, of himself, but his sufficiency is of God; it is he who makes men able ministers of the word, by giving them gifts suitable for such work; so that they have a furniture in them, a treasure in their earthen vessels, an understanding of the sacred Scriptures, a gift of explaining them, and a faculty of speaking to edification; and so are apt to teach men, to their profit and advantage, The Ethiopic version renders it, "who are fit to teach the foolish".”

“The things that thou hast heard of me - Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see Ti1 6:12. Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends.”

“among--Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (Ti1 4:14; Ti1 6:12). commit--in trust, as a deposit (Ti2 1:14). faithful--the quality most needed by those having a trust committed to them. who--Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (Ti2 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.”