But continue thou in those things which thou hast learned, and which have been committed to thee: knowing of whom thou hast learned them;

“"But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through the faith which in Christ Jesus." What is this? As the prophet David exhorted, saying, "Be not thou envious against the workers of iniquity" (Ps. xxxvii. 1), so Paul exhorts, "Continue thou in the things which thou hast learned," and not simply learned, but "hast been assured of," that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, "In Isaac shall thy seed be called" (Gen. xxi. 12); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning. "Knowing that from a child thou hast known the sacred writings." The holy Scriptures he calls "sacred writings." In these thou wast nurtured, so that through them thy faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it. And speaking of the holy Scriptures, he has added, "Which are able to make thee wise," that is, they will not suffer thee to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. "Which are able," he says, "to make thee wise unto salvation." For the Scriptures suggest to us what is to be done, and what is not to be done.”

“It may happen that even with the assistance of holy men, or even if the holy angels themselves take part, no one rightly learns those things which pertain to life with God unless he is made by God docile to God.… Medicines for the body which are administered to men by men do not help unless health is conferred by God, who can cure them without medicines. Yet they are nevertheless applied even though they are useless without his aid. And if they are applied courteously, they are considered to be among works of mercy or kindness. In the same way, the benefits of teaching profit the mind when they are applied by men where assistance is granted by God, who could have given the gospel to man even though it came not from men nor through a man.”

“Above, he set before Timothy as an example the persecutions which he himself had suffered. And lest he should seem to have passed through such sufferings alone, he shows that they are common to the saints. And first he teaches how the saints suffer here the defects of punishment; second, how the wicked advance through the defect of guilt, at the place "but evil men." He says therefore: I have endured persecutions, and not only I, but all. "Piously" is taken in two ways: sometimes for the virtue of piety toward divine worship, above in the same place, "having a form of piety"; sometimes for mercy toward one's neighbor, 1 Tim. 4:8: "piety is profitable unto all things." Therefore all who wish to live piously in Christ, etc., that is, wish to observe the worship of the Christian religion. Tit. 2:12: "that we should live soberly, and justly, and piously in this world, etc." And such will suffer persecution, and especially in the primitive Church, when Christ was attacked on every side by Jews and Gentiles. And therefore John 16:2: "the hour comes that whoever kills you will think that he offers a service to God." Matt. 24:9: "you shall be hated by all nations for my name's sake." Likewise all who wish piously, etc., that is, wish through the faith of Christ to keep mercy toward their neighbor, it is necessary that they suffer persecution, and if not from without, yet from within, namely when they suffer with the defects of their neighbors, whose faults and punishments they see. 2 Cor. 11:29: "who is scandalized, and I am not burned? etc." 2 Pet. 2:8: "dwelling among them, who from day to day tormented the just soul with unjust deeds." Ps. 118:158: "I saw the transgressors, and I pined away, etc." Likewise there are other persecutions, which cannot be lacking to all the saints, namely of the flesh, the world, and the Devil: because, as is found in Gal. 5:17, "the flesh lusts against the spirit." Rom. 7:24: "unhappy man that I am, who shall deliver me from the body of this death?" Ps. 33:2: "many are the tribulations of the just." Then when he says "but evil men," he shows that the wicked fall into worse evils, namely of guilt. He says "evil" in themselves, namely insofar as they cling to sins. Matt. 21:41: "he will destroy the evil men evilly, etc." And "seducers," namely to the harm of their neighbors, insofar as they lead them away from the way of truth, which is common. Rom., last chapter: "by sweet words and blessings they seduce the hearts of the innocent." But these, not content with the evils which they have done, will advance to the worse. Apoc., last chapter: "he who is filthy, let him be filthy still." But against this, above in the same place: "they shall proceed no further." It must be said that those who advance to the worse are permitted by God, or thus: that they advance to the worse from the intention of their malice, which is always toward evil; but according to divine providence they are prevented, lest they be able to fulfill what they began. Now the wicked advance to the worse in themselves, insofar as they err concerning the truth. Matt. 22:29: "you err, not knowing the Scriptures, nor the power of God." Likewise they err in deed, and in this way all the wicked err. Prov. 14:22: "all who work evil err." Likewise in their neighbors, because they are seducers, whence he says "sending into error," namely by persuading that they can come to the kingdom of heaven through prosperity, against that which is above, 3:12: "those who wish piously, etc." And Is. 3:12: "my people, they who call you blessed, they themselves deceive you." Then when he says "but you," he warns him to remain in his instruction. And he exhorts him in three ways: namely on the part of the teacher, on the part of Timothy himself, and on the part of the things which he received. He says therefore: "you have followed my doctrine, etc.," as above 3:10: "therefore remain in these things"; Ecclus. 10:4: "if the spirit of one who has power rises up against you, do not leave your place." 1 Cor. 15:58: "be steadfast and immovable." He says therefore "what you have learned, and what has been entrusted to you," because every Christian learns the things that are of faith; and this is saving doctrine. John 6:45: "everyone who has heard from my Father, and has learned, comes to me, etc." But especially the teachings of the faith are entrusted to prelates, insofar as they must dispense them to others. Gal. 2:7: "when they had seen that the Gospel of the uncircumcision was entrusted to me." And why is it necessary to remain? Because I had it from a teacher of knowledge, who could not err. 2 Cor. 13:3: "Christ speaks in me." And therefore remain firmly in these things, knowing from whom you learned, namely from Paul, who learned not from man, nor through man, etc., Gal. 2. Second, from his own condition. For it is shameful for a man nourished in good from boyhood to fail in old age. Ecclus. 26:27: "he who passes from justice to sin, God has prepared him for the sword." But Timothy was thus nourished. Prov. 22:6: "a young man according to his way, even when he is old he will not depart from it." Whence he says "and because from infancy you have known the sacred letters," which are the letters of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman, Acts 16:1. Whence his mother had him instructed in them. Which is against the Manichean, because the apostle here names the Old Testament "sacred letters," which cannot be understood of the New Testament, because from his infancy he had not been taught the letters of the New Testament. Third, from the part of the things which he received, and this is the third reason. For if someone has some knowledge in which there is no usefulness, he abandons it, and passes to another. But if the knowledge is very useful, it is foolish to let it go. And first he makes the argument; second he makes it clear, at the place "all Scripture." He says therefore: I say that you have received the sacred letters, which are not to be despised, because they are useful. Is. 48:17: "I am the Lord your God, teaching you useful things." Whence he adds, saying "which can instruct you." John 6:69: "Lord, to whom shall we go? You have the words of eternal life." John 5:39: "search the Scriptures, in which you think you have eternal life; they are the ones that bear witness of me." And these letters can instruct you unto salvation; but only through the faith which is in Christ Jesus. Rom. 10:4: "for the end of the law is Christ, unto justice to every one that believes." Heb. 11:6: "for without faith it is impossible to please God." But he makes the argument clear, saying "all." Where he shows that the sacred letters are the way to salvation. And he sets down three things. For he commends the Scriptures by reason of their principle, by reason of their useful effect, and by reason of their final fruit and advancement. For if you consider its principle, it has a privilege above all others, because the others were handed down through human reason, but sacred Scripture is divine; therefore he says "Scripture divinely inspired." 2 Pet. 1:21: "for prophecy was not brought at any time by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Job 32:7: "the inspiration of the Almighty gives understanding." But you will say: how is not every other Scripture also divinely inspired, since according to Ambrose, every truth, by whomever it is spoken, is from the Holy Spirit? It must be said that God works something in two ways: namely immediately, as his own work, like miracles; and something through the mediation of lower causes, as natural works, Job 10:8: "your hands, Lord, made me, etc.," which nevertheless come about by the operation of nature. And thus in man he instructs the intellect both immediately through the sacred letters, and mediately through other writings. The effect of this Scripture is twofold: namely because it teaches to know the truth, and persuades to work justice. John 14:26: "but the Paraclete, the Holy Spirit, will teach," namely the things to be known, "and will suggest" the things to be done. And therefore it is useful for knowing the truth, and it is useful for directing in action. For there is a speculative reason, and there is also a practical reason. And in each of the two, two things are necessary: namely that it know the truth, and that it refute error. For this work is the work of the wise man, namely not to lie, and to refute the one who lies. As to the first he says "it is useful for teaching," namely the truth. Ps. 118:66: "teach me goodness and discipline and knowledge." As to the second he adds "for reproving." Tit. 1:9: "that you may be able to exhort in sound doctrine, and to reprove those who contradict." Likewise as to the practical, two things are necessary: namely that it lead back from evil, and induce to good. Ps. 33:15: "turn away from evil, and do good." As to the first he says "for correcting," which is to correct from evil. Matt. 18:15: "if your brother sins against you, go, and correct him between you and him alone." Job 5:17: "blessed is the man who is corrected by the Lord." As to the second he says "for instructing in justice." And sacred Scripture does all these things. Is. 8:11: "with a strong hand he instructed me, etc." So then the effect of sacred Scripture is fourfold: namely to teach the truth, to refute falsity — as regards the speculative; to snatch away from evil, and to lead to good — as regards the practical. Its last effect is that it leads men to the perfect. For it does not make good in just any way, but it perfects. Heb. 6:1: "let us be carried on to perfection." And therefore he says "that the man of God may be perfect," because a man cannot be perfect, unless he be a man of God. For that is perfect to which nothing is lacking. Then therefore a man is perfect, when he is instructed, that is, prepared, unto every good work, not only unto those things which are of the necessity of salvation, but also unto those which are of supererogation. Gal., last chapter: "but doing good, let us not fail."”

“And that from a child thou hast known the holy Scriptures,.... And therefore must know that the doctrines he had learned were agreeable to them; and so is another reason why he should continue in them. The Jews very early learned their children the holy Scripture. Philo the Jew says (w), "from their very infancy"; a phrase pretty much the same with this here used. It is a maxim with the Jews (x), that when a child was five years of age, it was proper to teach him the Scriptures. Timothy's mother being a Jewess, trained him up early in the knowledge of these writings, with which he became very conversant, and under divine influence and assistance, arrived to a large understanding of them; and it is a practice that highly becomes Christian parents; it is one part of the nurture and admonition of the Lord they should bring up their children in: the wise man's advice in Pro 22:6 is very good. From hence the apostle takes occasion to enter into a commendation of the sacred writings; and here, from the nature and character of them, calls them the holy Scriptures; to distinguish them from profane writings; and that because the author of them is the Holy Spirit of God; and even the amanuenses of him, and the penmen of them, were holy men of God; the matter of them is holy, both law and Gospel; and the end of writing them is to promote holiness; the precepts, promises, and doctrines contained in them are calculated for that purpose; and even the account they give of the sins and failings of others, are for the admonition of men: and next these Scriptures are commended from the efficacy of them: which are able to make thee wise unto salvation. Men are not wise of themselves; they are naturally without an understanding of spiritual things; and the things of the Spirit of God cannot be known by natural men, because they are spiritually discerned; particularly they are not wise in the business of salvation, of which either they are insensible themselves, and negligent; or foolishly build their hopes of it upon their civility, morality, legal righteousness, or an outward profession of religion: but the Scriptures are able to make men wise and knowing in this respect; for the Gospel is one part of the Scriptures, which is the Gospel of salvation, and shows unto men the way of salvation. The Scriptures testify largely of Christ, the Saviour; and give an ample account both of him, who is the able, willing, suitable, complete, and only Saviour, and of the salvation which is wrought by him; and describe the persons who do, and shall enjoy it: not that the bare reading of the Scriptures, or the hearing of them expounded, are able to make men wise in this way; but these, when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, are; when he who endited the Scriptures removes the veil from their eyes, opens their understandings, and gives them light and knowledge in them: and then may persons be said to be wise unto salvation, when they not only have a scheme of it in their heads, but are in their hearts sensible of their need of it, and know that there is salvation in no other but in Christ; and when they look to him for it, to his righteousness for justification, to his blood for peace, pardon, and cleansing, to his sacrifice for atonement, and to his fulness of grace for a continual supply, and to him for eternal life and glory; when they rejoice in him and his salvation, and give him all the glory of it: the apostle adds, through faith which is in Christ Jesus: wisdom to salvation lies not in the knowledge of the law the Jew boasted of; nor in the works of it, at least not in a trust and confidence in them for salvation; for by them there is no justification before God, nor acceptance with him, nor salvation: but true wisdom to salvation lies in faith, which is a spiritual knowledge of Christ, and a holy confidence in him; and that salvation which the Scriptures make men wise unto, is received and enjoyed through that faith, which has Christ for its author and object; which comes from him, and centres in him, and is a looking to him for eternal life. (w) De Legat. ad Caium, p. 1022. (x) Pirke Abot, c. 5. sect. 21.”

“But continue thou in the things which thou hast learned, &c. St. Paul here gives particular advice to his disciple, St. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that the holy Scriptures are able, and may conduce or can instruct him unto salvation, (ver. 15.) unto his own salvation and that of others. (Witham) — The apostle here entreats his disciple, and in him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient.”