But proclaim the word of the cross with boldness, and preach Christ crucified without lowering your eyes. Be firmly assured that by this reproach of the cross the salvation of the world was accomplished.
Here the testimony of Christ means the whole Gospel, as is immediately explained in the words, “but suffer together with the Gospel of Christ.” Our interpreters have said much that is forceful about this false shame.
Since it is also found among us in society, I consider it useful to place here what they said, beginning with the later and ascending to the earlier.
Blessed Theophylact writes, “Many thrice-wretched people, judging according to human notions what is above our comprehension, count it a shame to proclaim that the Son of God was crucified.
They do not know that by the power of this cross, man the condemned became a son of God. But you, O Timothy, the Apostle says, do not be ashamed to testify about Christ and about His death on the cross. Rather, preach this with boldness.”
Blessed Theodoret enters further into this, saying, “What was preached was the cross, mockeries, reviling, suffering, and death. To unbelievers this seemed full of shame.
The word of the cross, the Apostle says, is foolishness to those who are perishing (1 Cor 1:18). Therefore he also said of himself in the Epistle to the Romans, ‘I am not ashamed of the Gospel, for it is the power of God unto salvation for everyone who believes’ (cf. Rom 1:16).
Here also he advises his disciple to preach this with boldness.” Ambrosiaster writes similarly: “The Apostle teaches that one must have firmness, and not tremble when confessing the faith.
There is nothing in it of which one ought to be ashamed. If Christ was seen as a man, by His deeds He revealed Himself as God. Though He was crucified, He rose from the dead.
Before the eyes of many, taken up by a cloud, He ascended into heaven (cf. Acts 1:9). This is not a sign of weakness, but testimony to power. Where weakness seems almost to be touched, there might appears.
Therefore it is foolish to count as weak Him who so demonstrably showed Himself the victor over every weakness.” More extensive and complete on this matter is the word of Chrysostom.
“There is nothing worse than judging and measuring divine works by human notions. In this way one can fall far away from the rock of faith and be deprived of the light.
If one who wishes to embrace the rays of the sun with human eyes will not embrace them or reach his goal, but will withdraw from it and suffer great harm, then all the more will one suffer harm who dares to look upon the unapproachable light with his own reasonings.
He will offend the gift of God. Look at Marcion, Manes, Valentinus, and all who introduce heretical and destructive teachings into the Church of God. Measuring the works of God by human reasonings, they were ashamed of the divine economy of our salvation.
Yet this, I mean the cross of Christ, deserves not shame, but great praise. Nothing serves as so great a proof of God’s love for mankind, neither heaven, nor sea, nor earth, nor the creation of all things from nothing, nor anything else, as the cross.
Therefore Paul also boasts in it: ‘Far be it from me to boast, except in the cross of our Lord Jesus Christ’ (Gal 6:14). But soulish people, ascribing to God no more than to men, either estrange themselves from the faith because of this or fall away from it, being ashamed of it.
Therefore the Apostle, persuading his disciple, and through him everyone, says, ‘Therefore do not be ashamed of the testimony of our Lord.’ That is, do not be ashamed that you preach the Crucified One, but boast in it.
Although all these things, death, prisons, and bonds, are in themselves worthy of shame and reproach, here, if one understands the cause and attentively considers the mystery, they are worthy of great praise and great honor.
This death saved the perishing universe. This death joined heaven to earth. This death destroyed the power of the devil, made men angels and sons of God, and raised our nature to the royal throne.
‘Therefore do not be ashamed.’ He did not say, ‘Do not fear, do not be frightened,’ but gives him stronger encouragement with the word, ‘Do not be ashamed.’ He shows that danger scarcely exists, if only shame is overcome.
Shame is burdensome only when it overcomes us.” “Nor be ashamed of me, His prisoner.” “Do not be ashamed that you have a prisoner as your teacher” (Oecumenius).
It is true that the reproach of the teacher falls also upon the disciple. But my bonds are not reproach. They are Christ’s glory and mine. The Apostle considered it necessary to encourage Saint Timothy from this side as well.
For, looking around and seeing how the teaching was reviled, how he himself was pressed, and how his teacher was put in bonds, he could naturally be troubled. “Do not be ashamed,” he says.
There is nothing disgraceful in all this, neither in the dishonored teaching nor in my bonds. Chrysostom continues his word, saying, “Do not be ashamed that I, who raise the dead, perform countless signs, and have traversed the whole universe, am now bound.
I am bound not as an evildoer, but for the sake of the Crucified One. If my Lord was not ashamed of the cross, then I am not ashamed of bonds. If our Lord and Teacher endured the cross, not in disgrace but in glory, then all the more may we endure bonds without disgrace.”
“Thus,” let us continue this discourse in the words of Ambrosiaster, “there is nothing shameful in the Apostle as prisoner. On one side, because of bonds and wounds, enemies call him covered with shame and humiliation.
On the other side, he puts his revilers to shame by appearing wondrous, accomplishing signs and wonders by a single gesture. Let them understand that if he undergoes humiliation, it is not through weakness, but by the will of God, for the increase of crowns.
For God permits His servants to be humbled by the unrighteous so that it may be evident to all that He prepares and gives them crowns not unjustly.”
“But suffer together with the Gospel of Christ.” Do not merely be unashamed of the testimony or Gospel of Christ. Do not refuse to suffer for Him.
As you testify or proclaim the Gospel of Christ the Savior, be ready also to suffer for Him. Conversely, while suffering for the Gospel, do not cease to proclaim the Gospel.
The Apostle presents him as already suffering something, and exhorts him: bear with good courage and joy what you endure for piety. By his form of expression he gives this also to be understood: by enduring so, you suffer together with Christ the Lord and with me.
Chrysostom says, “‘Suffer together,’ that is, even if you yourself should suffer this, do not be ashamed. He does not simply say, ‘Do not be ashamed,’ but, ‘Do not be ashamed even to experience it yourself.’
As I, he says, do not bear these bonds for myself, so you too will endure not something merely human, but will share in the same sufferings of Christ. ‘Suffer together,’ he says, ‘with the Gospel.’
He does not mean that the Gospel suffers, but he urges his disciple to suffer for the Gospel.” “Show by trial and in deed that you are not ashamed of the Gospel, namely by suffering for it.
Show this all the more willingly because in this way you become a partaker of the sufferings of Christ the Savior and of mine” (blessed Theophylact). “The Apostle commands Saint Timothy to endure sufferings courageously and willingly” (blessed Theodoret).
He gives a command, considering this obligatory. “For since death has been conquered by the power of God through death, so that we might obtain salvation, for this reason we too ought to repay the Redeemer, at least in some part, through sufferings” (Ambrosiaster).
“According to the power of God,” suffer together. For this you received power from God, when in the gift of ordination you received the spirit of power. You received the spirit of power. Therefore exercise it, manifest it, stir it up.
Do this by bearing with good courage everything that must be borne for the Gospel. You have nothing to fear from sufferings, for the power to endure them already dwells in you.
“The Apostle encourages him by reminding him of the power of God” (blessed Theodoret). “You are not to endure this suffering together by your own power, he says. God has already given you such power, and He will give still greater power if needed” (Oecumenius).
“Your part is to resolve and show readiness; to ease and give rest is God’s part” (Chrysostom). This thought for the words “according to the power of God” is borrowed from what precedes, namely from the fact that God has given us the spirit of power.
But according to the course of the discourse, the thought for these words may also be borrowed from what follows. For after the words “according to the power of God,” it says, “who saved us,” and so forth.
This draws attention to seeing in these words, and in what follows, an explanation of what power of God ought to be understood here. It is precisely the power manifested in the ordering of our salvation. After the explanation already offered, our interpreters also express this thought.
THEOSIS