Commentary on II Timothy

Prologue

Genesis 31:40

31:40 Day and night was I parched with heat, and with frost, and sleep departed from my eyes.

1. These words were spoken by Jacob to commend pastoral care and the pastoral office. In these words three things are mentioned about the pastoral office, namely, assiduity, patience and solicitude.

The first is required, because the shepherd must take care of his flock without interruption; hence he says, day and night: praying by night and instructing by day: I am upon the watchtower of the Lord, standing continually by day, and I am upon my ward, standing whole nights (Isa 21:8). Or, by day, i.e., in times of prosperity, and night, i.e., in times of adversity. These are the times when the prelate is obliged to look after the care of his flock: by the armor of justice on the right hand and on the left (2 Cor 6:7); he that is a friend loves at all times (Prov 17:17).

The second is required, because patience is especially required of a prelate: for a prelate should endure all things for the welfare of his flock: the good shepherd give his life for his sheep (John 10:11); the learning of a man is known by his patience (Prov 19:11). Hence he says, parched with heat, i.e., by the fever of present persecution: the sun rose with a burning heat and parched the grass (Jas 1:11), and with frost, i.e., fear of the future: combats without; fears within (2 Cor 7:5).

The third is required, because he rules with care, as it is said: he that rules, with carefulness (Rom 12:8). And this expels the sleep of negligence; hence he continues, and sleep departed from my eyes: run about, make haste, stir up your friend: give not sleep to your eyes (Prov 6:3).

2. Rightly, then, do these words suit the subject matter of this epistle. For in the first epistle he instructed him about the Church’s structure; here in this second one he treats of pastoral care so careful as to endure martyrdom for the welfare of the flock, as is clear in the prologue.

Chapter I

Preaching Christ

Lecture 1

Greeting

1:1 Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: [n. 3]

1:2 To Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord. [n. 5]

3. This epistle is divided into the greeting and the message, at I give thanks to God (2 Tim 1:3).

In the greeting are mentioned first, the person who sends the greeting;

second, the person greeted;

third, the good he wills them.

4. The person sending the greeting is Paul, a name which suggests moderation, and suits him because of his humility of mind and the tribulations which make a man small in the sense that Christ is said to have been shrunk by his sufferings: but we see Jesus, who was made a little lower than the angels, for the suffering of his death, crowned with glory and honor (Heb 2:9).

The name also befits his dignity: first, he mentions his dignity; second, its source; third, its fruit. His dignity is great, because he is an apostle of Jesus Christ, i.e., sent by Christ: he chose twelve of them, whom he also named apostles (Luke 6:12). He earned this dignity because he labored harder than the others: he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the gentiles (Gal 2:8).

The source of apostleship is in God’s will; hence he says, by the will of God, which some men anticipate, because they force themselves on him: neither does any man take the honor to himself, but he that is called by God as Aaron was (Heb 5:4). Or some are permitted on account of the people’s sin: who makes a man that is a hypocrite to reign for the sins of the people? (Job 34:30). But he by the will of God. He says this, because it is not by his own will.

But its fruit is not earthly, according to the promise of life itself in Christ Jesus, i.e, it attains to life everlasting promised by Christ. This should be the end of prelates: they indeed that they may receive a corruptible crown; but we an incorruptible (1 Cor 9:25); they that instruct many to justice shall shine as stars for all eternity (Dan 12:3).

5. The person greeted is Timothy, his son, converted by him: my dearly beloved son, because he was of the same mind: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20).

6. The goods he desires for him are three: namely, grace, through which sins are remitted; mercy, through which we obtain the final good; and peace; a Gloss says: that is, tranquility of mind, which befits a prelate, who is appointed to procure peace: the Lord said to them: peace be to you (John 20:19). And he commanded those entering a house to confer peace, as it is stated in Matthew (Matt 10:12). And this from God, the Father, who is the giver of every gift (Jas 1:17); and from Jesus Christ our Lord, who, as man, is mediator between God and man: by whom he has given us most great and precious promises (2 Pet 1:4).

Lecture 2

Thanksgiving

1:3 I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of you in my prayers, night and day. [n. 7]

1:4 Desiring to see you, being mindful of your tears, that I may be filled with joy: [n. 9]

1:5 Calling to mind that faith which is in you unfeigned, which also dwelt first in your grandmother Lois and in your mother Eunice, and I am certain that it is in you also. [n. 11]

7. Here begins the epistolary message, in which

first, he warns him against present persecutions;

second, against coming dangers of the Church, at know also this (2 Tim 3:1).

In regard to the first he does two things: first, he exhorts him to keep busy with preaching, which was then the cause and occasion of persecution;

second, he urges him to endure tribulations for Christ, at you, therefore, my son (2 Tim 2:1).

In regard to the first he does three things: first, he reminds Timothy of his gifts;

second, he urges him to make good use of these gifts by being instant in preaching, at for which cause I admonish you (2 Tim 1:6);

third, he cites himself as an example: wherein I am appointed a preacher and an apostle and teacher (2 Tim 1:11).

In regard to the first he does two things: first, he mentions the love he had for Timothy;

second, he mentions the good points which called forth this affection, at being mindful of your tears.

8. His affection was shown in two things: prayer and desire; hence he thanks God for the love he bears toward Timothy, because it is the love of charity, which is a special gift. As if to say: I consider myself the recipient of a grace to have such a sincere love for you. And he says, to my God whom I serve from my forefathers, not from carnal parents, because Christ came to save sinners, of which I am the chief (1 Tim 1:15), with a service derived from my forefathers, namely, the patriarchs and prophets, who served God sincerely. And he says, from my forefathers, because sons more readily imitate the greatness of their father, both because they are instructed by them, as Tobias was, and because they more readily imitate friends. And how have I served him? With a pure conscience, because, as it is said: your eyes are too pure to behold evil, and you canst not look on iniquity (Hab 1:13); for our glory is this, the testimony of our conscience (2 Cor 1:12). For this he gives thanks that without ceasing in the day of prosperity or the night of adversity I have a remembrance of you in my prayers.

Again from desire; thus he says, desiring to see you for our mutual consolation: for I long to see you (Rom 1:11).

9. Then when he says, being mindful of your tears, he shows the good that was in Timothy:

first, he recalls his love for him;

second, his faith in God, at calling to mind the faith.

10. He says, therefore, being mindful of your tears, which Timothy shed, when he left Ephesus prepared for martyrdom. Or, of the tears which he shed during prayer. And this that I may be filled with joy, i.e., this memory fills me with joy: fulfill ye my joy (Phil 2:2).

11. Likewise being mindful of your faith in God: first, he recalls to mind his faith; second, he show that it was derived from his parents and was not a novelty.

Hence he says, calling to mind that faith which is in you unfeigned. Faith is necessary to a prelate who is its guardian: without faith it is impossible to please God (Heb 11:6). And he says, unfeigned, for it is true through food works: show me your faith without works; and I will show you, by works, my faith (Jas 2:18); now the end of the commandments is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5); the Holy Spirit will flee from the deceitful (Wis 1:5).

And this is not new, but it dwelt first in your grandmother, Lois, and in your mother, Eunice. In Acts it is stated that he is the son of a Jewish mother that believed (Acts 16:1). But I am certain either through revelation or through signs that it is in you also.

Lecture 3

Labor with the Gospel

1:6 For which cause I admonish you that you stir up the grace of God which is in you by the imposition of my hands. [n. 12]

1:7 For God has not given us the spirit of fear: but of power and of love and of sobriety. [n. 14]

1:8 Do not be therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labor with the Gospel, according to the power of God. [n. 15]

1:9 Who has delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world: [n. 20]

1:10 But is now made manifest by the illumination of our Savior Jesus Christ, who has destroyed death and has brought to light life and incorruption by the Gospel. [n. 23]

12. Above, he commended him on his gratuitously given qualities; here he urges him to put them to good use especially by preaching the Gospel:

first, he advised him in a general way to use the gifts granted him;

second, he specifies how grace should be used, at do not be therefore ashamed of the testimony of our Lord.

In regard to the first he does two things: first, he gives him an admonition;

second, its reason, at for God has not given.

13. He says, therefore: in your mother and in your grandmother and in you is an unfeigned faith: for which cause I admonish you that you stir up the grace of God which is in you. For the grace of God is as a fire which, when it is covered over with ashes, gives no light; so is God’s grace in a man covered over with sloth, or human fear. Hence the effect of pusillanimity in Timothy’s case was that he ceased preaching. Therefore, the Apostle calls on him to stir up the grace now dormant in him: extinguish not the spirit (1 Thess 5:19). And he adds, which is in you by the imposition of my hands, by which he was ordained bishop; in which imposition of hands the grace of the Holy Spirit was given to him.

14. Then when he says, God has not given us the spirit of fear, he gives the reason for his admonition, and it is based on the nature of a divine task. For one who accepts a post should act in accordance with its demands. Therefore, we should serve God according to the nature of his gifts.

But there are two spirits: the spirit of this world, and the Spirit of God; and these are different. For spirit signifies love, because the name ‘spirit’ suggests an impulsion; and love impels. But love is of two kinds: the love of God, which comes through the Spirit of God; and love of the world, which comes through the spirit of the world: now we have received not the spirit of this world, but the Spirit that is of God (1 Cor 2:12).

But the spirit of the world makes one love the good things of the world and fear temporal evils. This is why he says, for God has not given us the spirit of fear, namely, of worldly fear, because God removes this from us: do not fear them that kill the body (Matt 10:28).

But there is another spirit of the fear of the Lord, and it is holy, because it makes us fear God; and this fear is without punishment and without offense, and comes from God: fear him that can destroy both soul and body in hell (Matt 10:28). Then he adds, but of power, because by the Holy Spirit we are protected against evils; and this by the virtue of courage against the adversities of the world: stay you in the city, till you be endued with power from on high (Luke 24:49). Likewise, we are directed in the good, because our loves are put in order by charity, when one refers to God all that he loves; hence he says, and of love: he that loves not, abides in death (1 John 3:14). Also in regard to external goods; hence he says, and of sobriety, i.e., of all temperance, by observing due moderation in the use of this world’s goods: we should live soberly, and justly, and godly in this world (Titus 2:12); it behoveth a bishop to be blameless, the husband of one wife, sober (1 Tim 3:2).

15. Then when he says, do not be therefore ashamed, he specifies the use of grace: first, he removes what is contrary to its use;

second, he exhorts him to use it, at but labor with the Gospel.

16. Now a person may be hindered from preaching for two reasons: first, from shame; second, from the penalty the Apostle is suffering on account of the Gospel. Therefore, in regard to the first he says, do not be therefore, i.e., since you have the spirit of courage, ashamed of the testimony of our Lord. For the preaching of Christ, if it is compared with the wisdom of this world, seems folly; hence the shame he seems to have: we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the gentiles foolishness (1 Cor 1:25); for I am not ashamed of the Gospel (Rom 1:16); he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed (Luke 9:26).

In regard to the second, it should be noted that if a robber sees anyone hanged, he is ashamed to admit that he was his companion. So, because the Apostle was in chains, Timothy may have been ashamed of him; that is why he says, nor of me his prisoner: for which I am an ambassador in a chain (Eph 6:20); reverence not your neighbor in his fall (Sir 4:27).

17. Then when he says, but labor with the Gospel, he exhorts him to use his grace:

first, in a general way;

second, he shows with what confidence he should undertake this use, at according to the power of God.

Here he explains what he says next: not according to our own works, but according to his own purpose.

18. He says, therefore: do not be ashamed, but labor, i.e., work along with me: every man shall receive his own reward according to his labor (1 Cor 3:8).

And he says, with the Gospel, which, if it is taken in the ablative case, means by preaching the Gospel; if in the dative, to the praise of the Gospel, that it may grow: the fruit of good labor is glorious (Wis 3:15).

19. And this with confidence not in himself, because we are not sufficient to think anything of ourselves (2 Cor 3:5), but according to the power of God, i.e., trusting in God’s power: it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29).

This strength is manifested by two things: first, in its effect, because we are freed from evils; hence he says, who has delivered us: the hand of God delivered us from the hand of the enemies, and of such as lay in wait by the way (1 Ezra 8:31); if the Son shall make you free, you shall be free indeed (John 8:36). And in regard to this he calls us unto good; hence he says, and called us by his holy calling, because he called us to sanctify us: whom he predestined, them he also called (Rom 8:30); who has called you out of darkness into his marvelous light (1 Pet 2:9).

20. Then he clarifies some of his previous statements, saying, not according to our own works, where he shows that we have been freed and called by the power of God:

first, he shows that the cause of our deliverance and vocation is God;

second, the progress of that cause, at which was given us;

third, he commends the cause, namely, the giver of grace and its preserver, at who has destroyed death.

21. He says, therefore: he called us not by our virtue, namely, not by our works, which are the effects of virtue: not by the works of justice which we have done, but according to his mercy he saved us (Titus 3:5).

Now there are two causes of human salvation, which is from God: one is eternal, namely, predestination; the other is temporal, namely, sanctifying grace.

In regard to the first he says, according to his own purpose, i.e., according to his predestination, which aims at mercy: he works all things according to the counsel of his will (Eph 1:11); to such as, according to his purpose, are called to be saints (Rom 8:28).

In regard to the second he says, and grace: being justified freely by his grace (Rom 3:24).

22. In regard to the progress of grace he shows first, how one is prepared for grace; second, how it is bestowed; third, by whom.

He described the first when he says, which was given us in Christ Jesus, i.e., it was foreseen that it would be given to us, before the times of the world. As the Philosopher says, a time is nothing but the measure of a certain thing’s duration; hence the various times are the various ages of men; hence one age lasts a thousand years, because man is said to live as long as he survives in men’s memory, which does not exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these begin with the world; but predestination began before the world: he chose us in him before the foundation of the world (Eph 1:4).

And he says, in Christ Jesus, because we were not chosen as though to be saved by our own merits, but through the grace of Christ: for just as he predestined our salvation, so also the manner of our salvation: grace and truth came by Jesus Christ (John 1:17).

But this predestination was first hidden, but is now manifest. And how? As the thoughts of the heart are manifested through works, hence now in the doing of the work, a choice is manifested by the illumination. He is speaking precisely, because to manifest is to bring to light: the hidden things he has brought forth to light (Job 28:11). Thus, therefore, it is made manifest by the illumination of our Savior, Jesus Christ, by the sending of Christ to enlighten us: arise, be enlightened, O Jerusalem, for your light is come (Isa 60:1); to enlighten them that sit in darkness, and in the shadow of death (Luke 1:79).

23. Then when he says, who has destroyed death, he commends Christ the Enlightener: first, his power in regard to the evils he removed; second, as to the good things he bestowed.

He says, therefore, Christ, inasmuch as he suffered for us, has destroyed death, i.e., satisfied God for our sins: Christ dies once for our sins, the just for the unjust (1 Pet 3:18). And sin was the cause of our bodily death: the wages of sin is death (Rom 6:23); and so by destroying sin, he destroyed death: O death, I will be your death; O hell, I will be your bite (Hos 13:14).

He also conferred perfect goods: first, upon the soul in the present life by the grace of faith: my just man lives by faith (Hab 2:4); which is imperfect in this life, but will be perfected in glory: this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Second, he conferred on the flesh immortality resulting from the soul’s glory: for this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:53); I am come that they may have life now by grace, and have it more abundantly in the future by glory (John 10:10). Again: and everyone that lives and believes in me shall not die for ever (John 11:26).

Lecture 4

Example of Paul

1:11 Wherein I am appointed a preacher and an apostle and teacher of the gentiles. [n. 24]

1:12 For which cause, I also suffer these things: but I am not ashamed. For I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day. [n. 26]

1:13 Hold the form of sound words which you have heard of me: in faith and in the love which is in Christ Jesus. [n. 30]

1:14 Keep the good thing committed to your trust by the Holy Spirit who dwells in us. [n. 31]

1:15 You know this, that all they who are in Asia are turned away from me: of whom are Phigellus and Hermogenes. [n. 32]

1:16 The Lord gives mercy to the house of Onesiphorus: because he has often refreshed me and has not been ashamed of my chain: [n. 34]

1:17 But when he was come to Rome, he carefully sought me and found me.

1:18 The Lord grant unto him to find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus, you very well know.

24. Above, he urged Timothy to preach Christ earnestly; here he sets himself before him as an example:

first, he gives the example;

second, he urges him to follow it, at hold the form.

third, he states why he must follow this example, at you know this.

In regard to the first he does three things: first, he mentions his office;

second, he narrates what he has suffered in performing that office, at for which cause I also suffer these things;

third, the certainty of his hope, at for I know.

25. First, therefore, he describes his office from three viewpoints: because he declares that he is appointed a preacher to raise the moral standard: preach the word (2 Tim 4:2); preach the Gospel to every creature (Mark 16:15); second, an apostle, to govern the Church, because the apostles were prelates of the Church: he who wrought in Peter to the apostleship of the circumcision, wrought also in me among the gentiles (Gal 2:8); third, and teacher of the gentiles to teach the holy faith and the knowledge of God: a doctor of the gentiles in faith and truth (1 Tim 2:7); O children of Zion, rejoice and be joyful in the Lord, your God, because he has given you a teacher of justice (Joel 2:23).

But he says, wherein I am appointed; and he lists three things: first, that he did not take it upon himself, but was appointed to it by another: no man takes the honor to himself, but he that is called, as Aaron was (Heb 5:4); second, in the appointment his duties are outlined; third, firmness, because he was appointed according to the order of reason, he has remained firm: I have appointed you that you should go and bear fruit, and that your fruit should remain (John 15:16); the stars remaining in their order and courses fought against Sisara (Judges 5:20).

26. Then when he says, for which cause I also suffer these things, he shows what he is suffering as a result of being faithful to his office, saying, I suffer these adversities, namely, chains and ennui, and this for the faith of Christ: I labor even unto bands (2 Tim 2:9). And he says, for which cause, because suffering of itself is not praiseworthy, but only when it is for a just cause: blessed are they that suffer persecution for justice’s sake: for theirs is the kingdom of heaven (Matt 5:10). That is why I am not ashamed, because it is no shame to suffer for justice’s sake: let none of you suffer as a murderer or a thief . . . but if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet 4:15); and they went from the presence of the counsel, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41).

27. Then when he says, for I know whom I have believed, he affirms the certainty of his hope, which enables him not to be ashamed: and this is the fulfillment of God’s promise; hence he says, whom I have believed.

And note that in one way to believe is an act of faith. His meaning, therefore, is this: I know that the one who promised is faithful and capable of bestowing eternal life, which he promised to every man that remains faithful.

But this seems to indicate that knowledge and faith are the same, and that the thing known and the thing believed are the same, whereas it is the nature of the known to be seen, and that of the believed to be unseen.

I answer that there are two thing in faith, namely, that which is believed, and he who is believed. There cannot be knowledge of that which is believed, because that would destroy the nature of the thing believed; but there is knowledge of the one believed, because there is the clearest evidence that God is faithful. And so he says, I know whom I have believed: believe not every spirit, but try the spirits, if they be of God (1 John 4:1); the innocent believes every word (Prov 14:15).

In another way, believing refers to the faith placed in a person, to whom one entrusts something; and this is the truer meaning. As if to say: I have entrusted myself, my labors and sufferings to God; and I know that he is able to keep that which I have committed unto him, against that day.

28. Note that the thing which is committed, namely, the deposit, can be described in two ways: in one way, as referring to what I have deposited; this is the way a man deposits or commits his salvation to God, when he dedicates himself entirely to God: casting all your care upon him, for he hath care of you (1 Pet 5:7); cast your care upon the Lord, and he shall sustain you (Ps 54:23). In another way, he deposits his works when he receives his reward not immediately, but later; this is the way persons who act well commit the reward to God against that day, when he will judge the hidden things of men, to whom God will render the wages of their labors (Wis 10:17): say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).

Or, that which I have committed, i.e., the office entrusted to me, namely, to work for the Gospel: this man is to me a vessel of election, to carry my name before the gentiles, and kinds, and the children of Israel (Acts 9:15). And God is able to keep his apostle until death.

29. Then when he says, hold the form, he exhorts him to follow his example. And there are two versions: one says, hold and the other, holding. If we accept holding, then

first, he states why it is fitting for Timothy to imitate the Apostle’s example;

second, he urges him to imitate him, at keep the good thing committed to your trust.

30. But the Apostle was worthy to be imitated in regard to two things, namely, his erudition and knowledge; hence he says, of sound words: and his power; hence he says, in faith and in the love.

He says, therefore: you cannot excuse yourself, if you are not prepared to suffer even unto chains, even as I suffer; because you hold the form of sound words, namely, which do not contain the weakness of being false: speak you the things that become sound doctrine (Titus 2:1). And it is called sound doctrine and not weak, because it makes us sound. Then he adds, which you have heard of me. As if to say: you have not been deceived, because I delivered unto you what I heard from Christ: I have received of the Lord that which also I have delivered unto you (1 Cor 11:23); he that hears you, hears me (Luke 10:16). And this in faith and in love, because if a person knew all the sound words and refused to believe, he would not be strong in faith, nor would he love, because he would easily slip from true doctrine either because of adversity or prosperity: without faith it is impossible to please God (Heb 11:6); he that loves not, abides in death (1 John 3:14). And this in Christ Jesus, because the true faith is concerned with the things Christ taught, and true love is found in Christ, who gave the Holy Spirit through whom we love God.

31. Therefore, having these things, keep the good thing committed to your trust, namely, which I have entrusted to you, namely, the office of preaching, and never depart from the truth or give up the office of preaching at any time because of fear: with all watchfulness keep your heart (Prov 4:23); O Timothy, keep that which is committed to your trust (1 Tim 6:20). And keep this with the help of the Holy Spirit who dwells in us: know you not that you are the temple of God, and the Spirit of God dwells in you? (1 Cor 3:16).

According to another version he urges him to maintain sound doctrine and to persevere in it.

32. Then when he says, you know this, he shows why it was necessary to give this admonition, both because some are slackening and some are progressing. For when a person sees some of his associates making progress and others slowing down, he strives to imitate the good ones:

first, therefore, he reminds him that some are slowing up;

second, that some are making progress, at the Lord gives mercy.

33. Therefore, he tells him what to avoid to keep out of danger: he that thinks himself to stand, let him take heed, lest he fall (1 Cor 10:12). Therefore, he says, all they who are in Asia are turned away from me; on which a Gloss says: they were full of deceit; for they pretended to sympathize with the Apostle, but only to obtain information with which to slander him. Therefore, they who are turned from me are now in Asia: among them were Phigellus and Hermogenes, who were converted by James.

34. Then when he says, the Lord gives mercy to the house of Onesiphorus, he shows the progress others are making, and especially a certain Onesiphorus, stressing in particular the good works he performed for the Apostle in Rome and then in Asia. In regard to the first he calls three things to mind: first, he wishes him God’s mercy; second, he show the merits of mercy; third, the time of mercy.

He wishes the first when he says, the Lord gives mercy, because the present life is one of misery: man born of woman and living for a short time, is filled with many miseries (Job 14:1). He says, to the house of Onesiphorus, i.e., not only to the person, but to the family, because the goodness of one draws down grace upon the whole family: if that house be worthy, your peace shall come upon it (Matt 10:13).

The merit of mercy is the mercy he showed the Apostle; hence he says, because he has often refreshed me, namely, by affording him rest: blessed are the merciful, for they shall obtain mercy (Matt 5:7); shall not the dew assuage the heat? (Sir 18:16); the bowels of the saints have been refreshed by you, brother (Phlm 1:7). And of my chains: I labor even unto bands as an evildoer (2 Tim 2:9). He has not been ashamed, but when he was come to Rome, he carefully sought me, as a friend does: if you would get a friend, try him before you take him (Sir 6:7); he that is a friend loves at all times (Prov 17:17).

He wishes him mercy in the age to come, when he says, in that day in which the Lord will judge us all, when mercy will be needed, not only in Rome, but at Ephesus. For this he is deserving of God’s mercy.

Chapter 2 Suffering for Christ

Lecture 1

Soldier of Christ

2:1 You therefore, my son, be strong in the grace, which is in Christ Jesus: [n. 35]

2:2 And the things which you have heard of me by many witnesses, the same commend to faithful men who shall be fit to teach others also. [n. 37]

2:3 Labor as a good soldier of Christ Jesus. [n. 38]

2:4 No man, being a soldier to God, entangles himself with secular businesses: that he may please him to whom he has engaged himself. [n. 40]

2:5 For he also who strives for the mastery is not crowned, except he strive lawfully. [n. 44]

2:6 The husbandman who labors must first partake of the fruits. [n. 45]

2:7 Understand what I say: for the Lord will give you in all things understanding. [n. 47]

35. Above, he urged Timothy to preach the Gospel with all diligence; here he exhorts him to stand fast in the face of martyrdom:

first, he urges him to undergo suffering for the salvation of believers;

second, he teaches him how to resist unbelievers, at contend not in words (2 Tim 2:14).

In regard to the first he does two things: first, he urges him to prepare himself for martyrdom;

second, he exhorts him to undergo martyrdom, at be mindful (2 Tim 2:8).

The preparation for martyrdom is described as to three things:

first, the strength of soul required;

second, the disposal of his goods: and the things which you have heard of me;

third, the fruitful labor of warfare: labor.

36. Martyrdom requires strength of soul against the dangers of death; hence he says, you, therefore, my son, whom I have begotten in the Gospel, be strong in the grace. Do manfully, and let your heart be strengthened (Ps 30:25); which is not in you, namely, whose strength is weak, but in Christ Jesus: be strengthened in the Lord and in the might of his power (Eph 6:10).

Or, in the grace which is in Christ Jesus, i.e., by God’s gift freely given through Christ: grace and truth came by Jesus Christ (John 1:17).

37. The second requirement is that one have distributed his goods.

As to this it should be noted that when a person is about to die, he disposes of his goods. But the saints should be no less solicitous about the spiritual goods entrusted to them, lest they be scattered after their death; rather they should entrust them to others. Hence he advises him that, should he go to be martyred, he should dispense the doctrine of faith.

First, he reminds him how he received it, namely, by hearing; hence he says, and the things which you have heard of me, and I from Christ. And I say, of me, but not from me alone, but confirmed by many witnesses, i.e., by the law and the prophets: being witnessed by the law and prophets (Rom 3:21); or by the apostles: for whether I or they, so we preach and so you have believed (1 Cor 15:11); the same commend, inasmuch as they were accepted: which I have learned without guile and communicate without envy (Wis 7:13): to faithful men who, namely, will not seek temporal gain but God’s glory: here now it is required among the dispensers that a man be found faithful (1 Cor 4:2); who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45)

Second, he states who are worthy dispensers; therefore, he says, who shall be fit to teach others also.

But they should be fit, first of all, in regard to the intellect, i.e, that they be wise in understanding: I will give you a mouth and wisdom (Luke 21:15); second, in regard to language: the Lord has given me a learned tongue, that I should know how to uphold by word him that is weary (Isa 50:4); third, in work, because Jesus began to do and to teach (Acts 1:1).

38. Then when he says, labor, he mentions the third requirement, which is the lawful labor of warfare:

first, he exhorts him to this labor;

second, he mentions the fruit of labor: for he also;

third, the wages of warfare: the husbandman.

In regard to the first he does two things: first, he urges him to labor lawfully;

second, he explains which labor is lawful, at no man.

39. He says, therefore, labor as a good soldier of Jesus Christ. But there are three ways of being a soldier of Christ: first, inasmuch as he fights against sin: the life of man upon earth is a warfare (Job 7:1); all the days in which I am now in warfare, I expect until my change come (Job 14:14). And this warfare is against the flesh, the world, and the devil: our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Eph 6:12).

Second, one is a soldier of Christ by fighting against errors: for the weapons of warfare are not carnal, but mighty to God, unto the pulling down of fortifications, destroying counsels (2 Cor 10:4).

Third, he forms part of the militia against tyrants; and this is more laborious: is there any numbering of his soldiers? (Job 25:3). And a soldier should not rest, because his name suggests constant warfare.

40. Then when he says, no man, he shows what type of warfare is legitimate:

first, he exhorts him to labor;

second, he describes a good soldier, at that he may please him.

In regard to the first he does two things: first, he gives an example;

second, he clarifies it.

41. He says, therefore, no man, being a soldier to God, entangles himself with secular businesses. In regard to the first it should be noted that the end of spiritual warfare is one thing, and the end of carnal another: for the end of carnal warfare is to obtain victory against the enemies of one’s fatherland; therefore, the soldiers should not entangle themselves with things that keep them from battle, namely, business and pleasure: everyone that strives for the mastery, refrains himself from all things (1 Cor 9:25). But the end of spiritual warfare is to obtain the victory over men who are against God; consequently, they must refrain from all that distracts them from God. These are secular businesses, because the cares of this world choke the word. That is why he says, entangles himself.

42. But on the other hand, even though secular businesses are temporal, the Apostle engaged in them when he lived off the labor of his hands.

I answer that the Apostle says entangles and not engages. When one is entangled in them, his care and anxiety are focused upon them; in such a case it is reasonable to forbid them to Christ’s soldiers, for whom it is not necessary to entangle themselves in secular businesses. Furthermore, he does not say be entangled but entangles himself, because sometimes a person can be entangled without entangling himself. For he entangles himself when he undertakes a business without godliness and necessity calling for it; but when the requirements of godliness and of authority demand it, he does not entangle himself, but is entangled by such requirements: assist her in whatsoever business she shall have need of you (Rom 16:2).

43. But the reason why he ought not entangle himself is that he may please him to whom he has engaged himself: if any man love the world, the charity of the Father is not in him (1 John 2:15). For a soldier of Christ has vowed himself to do battle for God; consequently, he must strive to please him to whom he has dedicated himself.

44. Then when he says, for he also who strives for the mastery is not crowned, except he strive lawfully, he mentions the reward of labor. But because someone might say: you put heavy burdens on us, Paul; but what fruit do they bring? He answers: take as your example the battles of this world, where not all but only those who fight lawfully receive the crown. So, too, will it be in spiritual battles, where no one is crowned, unless he obeys the rules of warfare: they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Cor 9:25); and it triumphs, crowned forever (Wis 4:2).

45. Then when he says, the husbandman, he shows the wages and forbids him to engage in worldly businesses:

first, he describes the wages under a metaphor;

second, he clarifies it, at understand what I say.

46. For the office of preachers and teachers is a military office, inasmuch as they do battle against enemies and vices; it is also a farmer’s office, inasmuch as they bear fruit by exhorting men to do good. The field is the Church, and the chief husbandman is God working from without and from within: I am the true vine, and my Father is the husbandman (John 15:1). But men work from the outside by offering their service: I planted, Apollo watered, but God gave the increase (1 Cor 3:6). These are the visible husbandmen: if I have afflicted the soul of the tillers thereof (Job 31:39).

Therefore, they should partake of the fruit; but the fruit is the works of the virtues: my flowers are the fruit of honor and riches (Sir 24:23); the fruit of the Spirit is charity, joy, peace, patience (Gal 5:22). Among these fruits are the fruits of almsgiving: this woman was full of good works and almsdeeds which she did (Acts 9:36). Therefore, they should be the first to taste the fruit, that their joy may be filled; and they should first enjoy the fruit of their subjects: therefore, my dearly beloved brethren and most desired, my joy and my crown (Phil 4:1); second, of temporal subsidies, not as their main reward, but as a stipend: let him that is instructed in the word communicate to him that instructs him, in all good things (Gal 6:6); the laborer is worthy of his food (Matt 10:10).

47. Then when he says, understand what I say, he explains what he had said, following Christ’s method of explaining his parable: he that has ears to hear let him hear (Matt 13:9). As if to say: reduce these to a spiritual meaning: for there is a need of understanding in a vision (Dan 10:1).

As if someone were to say: you say: take a stipend, Timothy; but you do not do so, because you wish to live by the labor of your own hands. Hence, understand what I say, because discretion is necessary: for you must not take from those sources which can be an occasion of charging the Gospel with avarice either because of covetousness or laziness. But you will be able to understand this, for the Lord will give you in all things understanding: let his unction teach you of all things (1 John 2:27).

Lecture 2

Die and rise with Christ

2:8 Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my Gospel: [n. 48]

2:9 Wherein I labor even unto bands, as an evildoer. But the word of God is not bound. [n. 50]

2:10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory. [n. 52]

2:11 A faithful saying: for if we be dead with him, we shall live also with him. [n. 53]

2:12 If we suffer, we shall also reign with him. If we deny him, he will also deny us.

2:13 If we believe not, he continues faithful, he cannot deny himself.

2:14 Of these things put them in mind, charging them before the Lord. [n. 58] Contend not in words: for it is to no profit, but to the subverting of the hearers. [n. 59]

2:15 Carefully study to present yourself approved unto God, a workman who does not need to be ashamed, rightly handling the word of truth. [n. 60]

48. Above, the Apostle prepared Timothy for martyrdom; here he exhorts him to it.

First, he gives him a sample of the reward;

second, an example of martyrdom, at wherein I labor;

third, he discloses the reward which follows martyrdom: a faithful saying.

49. For the precious reward of a martyr’s death is a glorious resurrection, an example of which has been given before us in the person of Jesus Christ; hence he says, be mindful that the Lord Jesus Christ is risen again from the dead. As if to say: have the Lord Jesus Christ in your mind against tribulations: in all your ways think on him and he will direct your steps (Prov 3:6). For there are many things to think about in him, but especially the resurrection to which all things are ordained, and especially the entire state of the Christian religion: if you confess with your mouth the Lord Jesus, you shall be saved (Rom 10:9).

But note that he does not say, raised, because even though the Father raised him, yet he raised himself by his own power and is the firstfruits of them that sleep (1 Cor 15:20). But because he died and rose according to his human nature of the seed of David: who was made to him of the seed of David according to the flesh (Rom 1:3).

According to my Gospel, i.e., preached by me: now I make known unto you, brethren, the Gospel which I preach to you (1 Cor 15:1). For one who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet it cannot be called my baptism, but it can be called my Gospel, because it involves much persuasion and anxiety.

50. Then when he says, wherein I labor even unto bands, he cites himself as an example of martyrdom:

first, its pain;

second, its cause, at therefore I endure all things.

51. He states that there are three things in its pain: bitterness, shame, and constancy.

Bitterness, when he says, wherein, namely, in preaching the Gospel; or for which I labor, i.e., am afflicted even unto bands: because when he wrote this epistle, he was in Rome in bands: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Eph 6:19).

Shame before unbelievers, when he says, as an evildoer: for in those days Christians were regarded as the worst of criminals: blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man’s sake (Luke 6:22). For Christ was also condemned as an evildoer: he was reputed with the wicked (Isa 53:12).

He shows that constancy is required when he says, but the word of God is not bound. For although the body is bound, the word of God is not bound; because preaching proceeded from the Apostle’s will, which is free, especially on account of the presence of charity which fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Rom 8:38). For it is said: God is greater than our heart (1 John 3:20). And it is said that while he was in chains, he made many converts.

52. Then when he says, therefore, I endure all things, he shows the cause; for it is not the pain, but the cause, that makes a martyr.

But there are two causes involved in martyrdom: namely, for the honor of God and the salvation of our neighbor. For the honor of God, because for your sake we are put to death all the day long (Rom 8:36); for the salvation of our neighbor, because he says here, for the sake of the elect: greater love than this has no man, that a man lay down his life for his friends (John 15:13); because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).

And he says, for the sake of the elect, because whatever good we do, it redounds to the welfare of the elect, and not of the reprobate.

But how? That they also may obtain the salvation. But was not Christ’s pain sufficient? Effectively, yes; but the pain of the Apostle helped in two ways: first, because he gave an example of perseverance in the faith; second, because he confirmed the faith, and as a result they were led into salvation. And this in Christ, i.e., shall come to us through him: for he shall save his people from their sins (Matt 1:21) and this not only through present safety of grace, but with heavenly glory: your reward will be great in heaven (Matt 5:22).

53. Then when he says, a faithful saying, he shows how the reward follows the merit obtained by martyrdom:

first, he makes the assertion;

second, he draws the consequence, at if we be dead with him;

third, he supports this with testimony, at of these things.

54. He says, therefore, a faithful saying, i.e., the word I say is true: these words are most faithful and true (Rev 22:6).

55. Then when he says, for if we be dead with him, he states the consequence:

first, the reward of the good:

second, the punishment of the wicked: if we deny him.

56. In the reward of the good are two things: restoration by means of the resurrection, and the addition of glory to which they will rise. First, he shows that is through Christ that we arrive at restoration: second, that through him we attain to the resurrection: if we suffer, we shall also reign with him.

He says, therefore: if we be dead with him, i.e., with Christ; and this when we receive the sacrament of baptism: for we are buried with him by baptism into death (Rom 6:4); also, when we wear ourselves out with penance: they that are Christ’s have crucified their flesh with the vices and concupiscences (Gal 5:24). Also, when we die confessing the truth, as Christ did: precious in the sight of the Lord is the death of his saints (Ps 115:15). Therefore, if we be dead with him, we shall live also with him, i.e., as he arose, so we also: for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Rom 6:5).

Then he treats of the glory the saints merit by an ignominious death: ought not Christ to have suffered these things and so to enter into his glory (Luke 24:26); hence he says, if we suffer, i.e., patiently, our afflictions and reproaches, we shall also reign with him, i.e., we shall enter the kingdom along with him: blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matt 5:10).

57. Then when he says, if we deny him, he will also deny us, he shows what will follow as punishment. But there are two ways in which a person can sin against faith: first, by denying it openly; second, by rejecting it inwardly.

In regard to the first he say, if we deny, namely, before others, he will deny us in the judgment: amen, I say to you, I know you not (Matt 25:12). To deny is not to know them to be members of his flock.

In regard to the second he says, if we believe not, if we expel faith from our hearts, he continues faithful, i.e., he keeps his own faith; hence a believer remains in his faith, because faith is nothing less than partaking of or clinging to the truth. But he is the truth which cannot deny itself.

Is he then not omnipotent? I answer that he is omnipotent, precisely because he cannot deny himself. For to be able to fail pertains rather to impotence; for the fact that someone loses some being is due to the weakness of his power. But for Christ to deny himself would be to lose something of himself; consequently, the fact that he cannot deny himself is an aspect of his perfect power. Hence he can neither sin, as has been said, nor deny his power and his justice, when punishment must be inflicted: he that believes not shall be condemned (Mark 16:16).

But cannot God remit someone’s punishment? He can according to the order of his wisdom, but he cannot according to the order of wisdom and justice.

58. Then when he says, of these things put them in mind, he strengthens his sayings with testimonies. As if to say: I admonish you and the others always to have it in your heart, charging them before God, i.e., adducing him as the witness before whom I speak.

59. Then when he says, contend not in words, he shows how to resist unbelievers:

first, he shows how to resist them;

second, he shows in which cases to resist, at but shun profane and vain babblings (2 Tim 2:16).

In regard to the first he does two things: first, he precludes the improper method;

second, he assigns the reason, at carefully study.

Concerning the first

he first precludes the improper method;

second he gives a reason, at for it is to no profit.

60. He says, therefore, contend not in words. But contention is a battle with words. Therefore, it can have two meanings: for a person is harmed in two ways, when he speaks sharply: in one way, if this inclines him to favor falsity; as when a person, trusting in clamors and shouts, attacks the truth. In another way, because he acts unreasonably; as when he uses irony beyond its proper limits or against the person of his adversary. But if he does this in moderation and with the proper circumstances and on behalf of the truth, it is not a sin. Thus, it is taught as one of the means of persuasion in the Rhetoric. But contention is taken in the sense of being immoderate, when it is condemned in Sacred Scripture: but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16).

And he says, in words, because some persons argue only with reviling words; and this, strictly speaking, is what contention is. But if this is done not with words only but with true reasons, then it is a debate, not a contention.

61. Then when he says, for it is to no profit, he shows the reason for his advice. For a moderate debate, when it is conducted reasonably, is profitable unto instruction; but when it is only a contest of words, it degenerates into a quarrel; hence he says, but to the subverting of the hearers, and this in two ways: first, when it results in a person’s doubting matters that he previously regarded as certain; second, because the audience is scandalized: where there are many words, there is oftentimes want (Prov 14:23); where envy and contention is, there is inconstancy and every evil work (Jas 3:16).

But ought a person debate before the public about the faith without being contentious?

I answer that a distinction must be made regarding the audience: if it is composed of unbelievers, a public debate is useful, because the unlearned are thereby instructed to see their errors unmasked; but if it is not composed of unbelievers, the debate is not useful but harmful. Likewise, a distinction can be made on the part of the disputant: because, if he is prudent, so that he can clearly discomfit his opponent, he should debate publicly; but if not, then he should never debate.

62. Then when he says, carefully study to present yourself, he describes the correct method of resisting: first, in regard to the right intention; second, in regard to the proper actions; third, in regard to right doctrine.

A person who wishes to dispute must first examine his intention to see whether he is motivated by good zeal; that is why he says, as one approved unto God, who proves the heart: for not he who commends himself is approved, but he whom God commends (2 Cor 10:18); you have proved my heart and visited it by night (Ps 16:3).

Second, he must be sure that he practices in his works the doctrine he preaches: if he does not, he deserves to be embarrassed. Hence, he says, a workman who does not need to be ashamed. As if to say: do these things so that you will not be ashamed.

Third, he must take care to handle the word of truth correctly, by teaching what is true and useful to his hearers; hence, he adds, rightly handling the word of truth and not looking for gain and glory: for we are not, as many, adulterators of God’s word; but with sincerity and as from God before God in Christ we speak (2 Cor 2:17).

Lecture 3

Vessels of dishonor

2:16 But shun profane and vain babblings: for they grow much towards ungodliness. [n. 63]

2:17 And their speech spreads like a canker: of whom are Hymeneus and Philetus: [n. 67]

2:18 Who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some.

2:19 But the sure foundation of God stands firm, having this seal: the Lord knows who are his; and let every one depart from iniquity who names the name of the Lord. [n. 69]

2:20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honor, but some unto dishonor. [n. 72]

63. Above, the Apostle instructed Timothy about the general method of resisting unbelievers; here he shows in detail what should be resisted:

first, he shows what should be avoided;

second, why, at for they grow much towards ungodliness;

third, how, at but flee youthful desires (2 Tim 2:22).

64. He says, therefore, shun profane and vain babblings. Here he shows two things to avoid, namely, profane and vain babblings. These might refer to the same thing or to different things: for profane things are those which are far from the fane, i.e., far from divine worship. These are the sayings of heretics and must be avoided; hence, he says: shun profane things. But these profane things can also refer to statements contrary to the faith, and as such, are vain babblings and myths: they have spoken vain things, everyone to his neighbor (Ps 11:3).

65. Then when he says, for they grow much, he shows why they should be avoided; and this for two reasons:

first, because they produce harm;

second, because their avoidance is beneficial, at if any man (2 Tim 2:21).

In regard to the first he does two things:

first, he shows how they contribute to subverting the faith;

second, how they cannot subvert the faith altogether, at but the sure foundation of God stands firm.

In regard to the first he does three things: first, he gives the advice;

second, he amplifies it with a similitude, at their speech;

third, he presents examples, at of whom are Hymeneus and Philetus.

66. He says, therefore: these things must be avoided, because they stifle godliness, i.e., the worship of God. Hence the doctrines of faith are doctrines of godliness, but ungodliness is a doctrine against the faith; hence he says, for they grow much towards ungodliness, i.e., they lead to error or to erroneous doctrine. But this is an abusive way to grow: but evil men and seducers shall grow worse and worse: erring and driving into error (2 Tim 3:13).

67. Then he refers to them in a similitude, when he says, their speech spreads like a canker.

For heretics say true and useful things in the beginning; but after a while they vomit forth deadly doctrines. Hence he says, their speech spreads like a canker; from one spark comes a great fire, and from one deceitful man much blood (Sir 11:34).

68. Then when he says, of whom are Hymeneus and Philetus, he gives him an example of this. For these two corrupted the faith in their time and turned others into vain babblers. Of Philetus he said: all they who are in Asia have turned away from me; of whom are Philetus and Hermogenes (2 Tim 1:15). Of Hymeneus he says in 1 Timothy: of whom is Hymeneus (1 Tim 1:20). And he says, who have erred: they went out from us (1 John 2:19). Then he enlarges on this, because it had been better for them not to have known the way of justice, than after they have known it to turn back (2 Pet 2:21).

But they erred, saying that the resurrection is past already. On this point Matthew says: and the graves were opened and many bodies of the saints that had slept arose (Matt 27:52). So they said that no further resurrection can be expected, but that they rose on that occasion.

But another way and better: just as there are two deaths, so two resurrections: namely, of the soul and of the body: blessed and holy is he that has part in the first resurrection (Rev 20:6). Therefore, they said that everything said in the Scriptures must be referred to the resurrection of souls which has already taken place: if you be risen with Christ, seek the things that are above (Col 3:1). And this error is prevalent among heretics to this day, and they use it to subvert many.

Hence he says quite fittingly, and have subverted the faith of some, because they attack the very foundation of the faith: O, full of all guile and of all deceit, child of the devil, enemy of all justice, you cease not to pervert the ways of the Lord (Acts 13:10).

69. Then when he says, but the sure foundation, he shows how heresies do not altogether subvert the faith:

first, he shows that heretical doctrines cannot corrupt the faith of the Church entirely;

second, why God permits some to fall into error, at but in a great house.

In regard to the first he does two things: first, he shows that the faith of the elect is immovable;

second, he adds proof, at having this seal.

70. He says, therefore: they subvert, but the sure foundation of God stands. For these foundations are the persons to whom is given the grace to stand immovable: for it was founded upon a rock (Matt 7:25); it stands firm, because it cannot be moved. Hence Matthew first said: and the rain fell and the floods came and the winds blew and they beat upon that house: and it fell not (Matt 7:25).

71. Its firmness depends, first of all, on God’s predestination; second, on our free will.

Hence in regard to the first he says: this sure foundation having this seal, i.e., this is the sign of its firmness: he that has received his testimony has set to his seal that God is true (John 3:33). And this is the first part of the seal, namely, from divine predestination, for the Lord knows who are his: I know my sheep, and other sheep I have that are not of this fold (John 10:14); I know you not (Matt 7:23).

But as to the second he says, let everyone depart from iniquity, who names the name of the Lord. As if to say: they are so predestined by God as to be saved by their free will: because one shows that he is predestined, if in the end he does not adhere to sin.

And he mentions two things which pertain to those predestined to be saved: first, they confess the faith; hence he says, everyone who names the name of the Lord: but with the mouth, confession is made unto salvation (Rom 10:10); second, that they withdraw from sin: not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven (Matt 7:21). Hence he says, let everyone depart from iniquity: let the wicked forsake his way (Isa 55:7).

But the fact that he says, who names the name, must be understood not of orally naming, but inwardly by faith and outwardly by good works.

72. Then when he says, but in a great house, he tells why God permits some to fall into error, even though he loves everyone.

This statement can be understood in two ways, namely, in general, or specifically as applied to this and that person. For if you ask about a definite person why God gives the gift of perseverance to one and not to another, the reason can be found in God’s will alone. Hence Augustine says: why he draws this man and does not draw that man; endeavor not to judge lest you err.

But if you ask in general why he gives to some and not to others, there is a reason and it is given by the Apostle in Romans (Rom 9:16). This reason is essentially the same as he gives here, although the figures used are different: for in Romans he says: what if God, willing to show his wrath, endured with much patience vessels of wrath, fitted for destruction (Rom 9:22). For inasmuch as all the works God performs in nature and in grace are performed to manifest his glory: full of the glory of the Lord is his work (Sir 42:16), he formed various creatures, so that the perfection of God’s goodness, which cannot be heralded sufficiently by one creature, might be manifested by another. The same is found in works of art: in one house we find one window more beautiful than another.

Therefore, if someone asks why the whole house cannot be a window, the reason would be given that the house would then be imperfect. Along the same lines, the Apostle says in 1 Corinthians: if the whole body were the eye, where would be the hearing? (1 Cor 12:17). The same, therefore, in regard to the effects of grace: because it was fitting that God disclose his justice and his mercy. For if everyone were saved, only mercy would be revealed; if everyone were condemned, only justice: therefore, God, willing to show his wrath, i.e., his justice, and to make his power known, endured with much patience vessels of wrath suited for destruction (Rom 9:22).

73. And the same reason is given for the perfection of the Church, which must be perfect; which it would not be, if there were no diversity within it. For we discover in it a threefold diversity: first, the contrast between the good and the wicked; second, between the good and the better; third, between the evil and the worse. Then with this in mind he says, but in a great house, i.e., in the Church: O Israel, how great is the house of God, how vast is the place of his possession (Bar 3:32), there are not only vessels of gold and of silver, but also of wood and of earth. Here the gold and silver vessels are distinguished from the earthen, and the golden ones from the silver ones, and the earthen from the wooden.

In the first distinction he contrasts the good against the wicked; in the second, he compares the good with the better; and in the third, the wicked with the worse. For the gold and silver vessels are the good: the golden being the better, and the silver the less good. Similarly, the wooden and the earthen are the evil; the earthen being the worse, and the wooden the less evil.

74. Then he describes this diversity in terms of the use to which these vessels are put; for the good are the vessels unto honor, i.e., reserved for an honorable use; but the evil are the earthen and wooden vessels dedicated to dishonor, i.e., reserved for a base use. For in the human race there are some who are saints, i.e., precious vessels: as a massive vessel of gold, adorned with very precious stone (Sir 50:10); this man is to me a vessel of election (Acts 9:15). There are also some who are earthen vessels, namely, the wicked: the vessels of the deceitful are most wicked (Isa 32:7); the heart of a fool is like a broken vessel (Sir 21:17). The first vessels are unto honor, and they deserve eternal life: to them, indeed, who according to patience in good work seek glory and honor and incorruption, eternal life (Rom 2:7). The second vessels are unto shame: those that despise me, shall be despised (1 Kgs 2:30).

The aforesaid diversity can be applied to the Church’s diversity in another way, so that the golden vessels are the prelates, but silver, the earthen and the wooden are persons holding lower rank, among which there are various grades. The fact that he adds, some indeed unto honor, but some unto dishonor, should not lead us to suppose that all golden and silver vessels are destined unto honor, and all the wooden unto dishonor, because from each state some will be saved and some will be damned.

Lecture 4

Precepts of holiness

2:21 If any man therefore shall cleanse himself from these, he shall be a vessel unto honor, sanctified and profitable to the Lord, prepared unto every good work. [n. 75]

2:22 But flee youthful desires, and pursue justice, faith, hope, charity and peace with them that call on the Lord out of a pure heart. [n. 78]

2:23 And avoid foolish and unlearned questions, knowing that they beget strifes. [n. 81]

2:24 But the servant of the Lord must not wrangle: but be mild toward all men, apt to teach, patient, [n. 83]

2:25 With modesty admonishing those who resist the truth: if peradventure God may give them repentance to know the truth; [n. 85]

2:26 And they may recover themselves from the snares of the devil by whom they are held captive at his will. [n. 88]

75. Above, he showed that profane babblings must be avoided, taking his reason from the harm they cause; here he shows the same thing, but he takes his reason from the fruit they produce:

first, he tells him to avoid these things;

second, he discloses their fruit, at he shall be a vessel.

76. He says, therefore: some vessels are unto dishonor; if any man therefore shall cleanse himself from these, because their company brings defilement: he that touches pitch, shall be defiled with it (Sir 13:1). Consequently, they must be avoided: go out from among them, and be ye separate, says the Lord, and touch not the unclean thing (2 Cor 6:17).

77. But the fruit they produce is of four kinds: the first is ordination to glory, because he shall be a vessel unto honor: for if he is defiled by them, it will be unto dishonor; if he cleanses himself, it will be unto honor: but to me your friends, O God, are made exceedingly honorable (Ps 138:17); take away the rust from the silver and there shall come forth a most pure vessel (Prov 25:4).

The others are the effects of grace: the first of these is man’s sanctification; the second is man’s ordination by a right intention; the third by the performance of works. In regard to the first, therefore, he says, sanctified: but you are washed, but you are sanctified (1 Cor 6:11). In regard to the second he says, profitable to the Lord. But does he need our service? Not at all: you have no need of my goods (Ps 13:2). But he says, profitable to the Lord, i.e., his profit redounds to the Lord’s glory: to carry my name before the gentiles, and kinds, and the children of Israel (Acts 9:15). In regard to the third he says, prepared unto every good work: I am prepared and am not troubled (Ps 118:60).

And he says, unto every good work, because affirmative commands do not oblige us to observe them every second. Consequently, one must be prepared to fulfill them, when the time comes.

78. Then when he says, but flee youthful desires, he shows which profane things must be avoided, and he mentions two:

the first is perverse conversation,

and the second, evil doctrine, at avoid foolish and unlearned questions.

In regard, to the first he does two things:

first, he indicates what should be avoided;

second, what should be pursued, at but pursue justice.

79. He says, therefore: I say that you should avoid certain things, in order that you may be a cleansed vessel; therefore flee youthful desires.

It should be noted that he says this because Timothy is still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Eccl 11:10). There are two reasons for this: one, because they have not experienced some of them; the other is because such natural pleasures act as a good medicine after labor. But the nature present in youths labors; consequently, it is inclined toward such pleasure.

80. Then when he says, pursue justice, faith, hope, charity and peace, he shows him what things he should pursue, and lists four things: the first of these ordains him to his subjects, and this is justice, because the prince is the keeper of justice: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8). The second ordains him to God; and this is faith, without which it is impossible to please God (Heb 11:6). The third is hope. The fourth ordains him to each one of his neighbors, namely, charity and peace, which extends even to enemies: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). From love follows peace, which implies a well-ordered concord.

What he says next, namely, with those who call on the name of the Lord out of a pure heart, can be explained one way by relating it to what he had just said. As if to say: pursue peace with them that call on the Lord. He says, out of a pure heart, because praise is not seemly in the mouth of a sinner (Sir 15:9).

But in Hebrews he says: follow peace with all men (Heb 12:14). Why, then, does he now say, with them that call on the Lord out of a pure heart?

I answer that we should be at peace with everyone, so far as it lies in our power; but there cannot be peace between good and evil persons, because peace implies concord, which cannot be kept with evil men.

It may be read another way: with them that call on the Lord with a pure heart, connecting this with what went before. As if to say: pursue peace and justice and the rest, as they do who call upon the Lord out of a pure heart.

81. Then when he says, avoid foolish and unlearned questions, he urges him to avoid evil doctrine:

first, he teaches him what to avoid;

second, what to pursue, at but be mild.

In regard to the first he does two things:

first, he gives the advice;

second, the reason behind it, at knowing that they beget strifes.

82. Foolish questions must be avoided, because their subject matter deals with foolish things, i.e., with things contrary to wisdom, namely, with matters contrary to divine wisdom. A man should not raise such questions, but resist them: every man is become a fool for knowledge (Jer 10:14).

But he says, unlearned questions, because of the manner in which they are proposed, namely, by shouting. Or, unlearned, on the part of the matters under doubt; for example, if someone calls into doubt some article which the entire Church holds: but Job has spoken foolishly and his words sound not discipline (Job 34:35).

But questions should be loved to the extent that they lead one to the truth, for all should believe one and the same thing. But foolish questions lead not to the truth but to strife, which must be avoided: behold, you fast for debates and strife, and strike with the fist wickedly (Isa 58:4). Therefore, he says, but the servant of the Lord, i.e., a person dedicated to the Lord’s service, must not wrangle: not quarrelsome (1 Tim 3:3).

83. Then when he says, but be mild toward all men, he shows what must be pursued:

first, he gives the advice;

second, the reason behind it: if peradventure.

In regard to the first he does two things:

first, he proposes something for all;

second, something necessary for each one, at apt to teach, patient.

84. The general advice is that anyone who desires to dispute must be mild: he will teach the meek his ways (Ps 24:9). For meekness is a virtue that restrains anger, which disturbs the judgment of reason, whereas calm reason is required in questions and judgments of truth: learn of me, because I am meek and humble of heart (Matt 11:29).

The specific advice is that he should have docility in relation to his superiors, patience in the face of persecutions, correction in dealing with false teachers.

In regard to the first he says, apt to teach, i.e., prepared to be corrected by anyone: and this heavenly wisdom: but the wisdom which is from above is, first of all, chaste, then peaceable, modest, easy to be persuaded (Jas 3:170). In regard to the second he says, patient: they shall be patient that they may show (Ps 91:15); the learning of a man is known by patience (Prov 19:11). In regard to the third he says, with modesty admonishing, because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1).

85. Then when he says, if peradventure, he gives the reason why he should avoid these things, and he answers a tacit question. For someone could say: they resist the truth and should be corrected. I answer that God the Father is able to lead them to repentance, which is something for which a just man should strive:

first, he mentions the penance he should impose on his adversaries;

second, the fruit thereof;

third, its necessity.

86. He says, therefore, if peradventure, i.e., God sometimes may give them repentance, because they resist from pride which makes it difficult to see what penance to give.

Here Pelagius’s error is rejected, who says that the gifts of grace spring from our works. But this is shown to be wrong, because even the beginning of good work, namely, repentance, is given by God: convert us, O Lord, to you, and we shall be converted (Lam 5:21); we have conceived, and been as it were in labor (Isa 26:18).

87. The fruit of repentance is twofold, namely, knowledge of the truth and freedom from the devil’s power.

In regard to the first he says, to know the truth, because when one resists the truth out of wickedness, the wickedness itself blinds him; hence, when the wickedness is removed, he knows the truth: and they shall know the truth (John 8:32).

In regard to the second he says, and they may recover themselves from the snares of the devil, i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like.

88. But the need for repentance is pressing, so that if a person rejects it, the devil will rule him; hence he says, by whom they are held captive, because he that sins is the servant of sin (John 8:34). And he says, at his will, namely, such a man does the devil’s will.

But one might object: the devil does not command all he would at the beginning.

I answer that he gets only as much as he is permitted; but it is difficult to wrest from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isa 49:24).

Chapter 3 The Last Days

Lecture 1

Men in the last days

3:1 Know also this, that in the last days shall come dangerous times. [n. 89]

3:2 Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, [n. 91]

3:3 Without affection, without peace, slanderers, incontinent, unmerciful, without kindness, [n. 98]

3:4 Traitors, stubborn, puffed up, and lovers of pleasure more than of God: [n. 101]

3:5 Having an appearance indeed of godliness but denying the power thereof. Now these avoid.

89. Above, he instructed him how to handle present tribulations and dangers; here he shows him how to stand against future ones:

first, he predicts some dangers that are to come;

second, he shows his fitness to resist them, at but you have fully known my doctrine (2 Tim 3:10);

third, how to resist, at I charge you before God (2 Tim 4:1).

In regard to the first he does two things:

first, he foretells the dangers that will come in the last days;

second, he shows that their vices are even now to be avoided, at now these avoid.

In regard to the first he does two things:

first, he states that there will be dangers in the last times;

second, the cause of these dangers, at men shall be lovers of themselves.

90. He says, therefore: I have said, shun profane and vain babblings (2 Tim 2:16). Not only must you shun them now, but in the future there will be other dangers to avoid. The future is referred to as the last days, because they are closest to the last day: I will raise him up on the last day (John 6:55); gather yourselves together, that I am to tell you the things that shall befall you in the last days (Gen 49:1). And he adds, shall come dangerous times: you shall be hated by all nations for my name’s sake (Matt 24:9);

91. The cause of this is the abundance of iniquity, and because iniquity has abounded, the charity of many shall grow cold (Matt 24:12), because faith and charity will be annihilated and perish utterly: for the further away a thing is from its beginning, the weaker it gets. As a result faith and charity will fall away in those days, because men will be further from Christ: but yet the Son of man, when he comes, shall he find, think you, faith on earth? (Luke 18:8).

In regard to this

he first discloses the root of iniquity;

second, its various forms.

92. Now the root of iniquity is love of self, for two loves built two cities.

But one might object: it is natural to love oneself.

I answer that in man there are two things, namely, the rational nature and the bodily nature.

In regard to the intellectual or rational nature, which is called the inner man (2 Cor 4:16), a man should love himself more than he loves others: because he would be foolish, who chose to sin in order to withdraw others from sin. But in regard to the outward man it is praiseworthy to love others more than oneself. Hence those who love only themselves are blameworthy: all seek the things that are their own, not the things that are Jesus Christ’s (Phil 2:21).

93. From this root spring various forms of sin; hence he says, covetous, haughty, proud, blasphemers.

In regard to these he does three things:

first, he lists the sins which consist in abusing external things;

second, those which consist in a man’s being improperly related to others, at blasphemers, disobedient to parents;

third, in regard to the self, at incontinent.

94. In external things we discover two features: abundance of riches and the excellence of good things.

In regard to the first he says, covetous, which is placed first because it is the root of all evils and because it is closest to love of self, which satisfies itself with external goods.

In regard to the second he says, haughty, which is a form of pride, of which there are four species: one, when a person attributes to himself something he lacks; another is when he attributes to himself what he has from another, as though he had it from himself: what have you that you have not received? (1 Cor 4:7). A third form is when one attributes to himself what he has received from another, but considers that he earned it: I fast twice in a week, I give tithes of all that I possess (Luke 18:12). The fourth form is when a person desires singular attention above others; and this is elation: Lord, my heart is not exalted (Ps 130:1).

Therefore, when he says, proud, he includes all forms of pride: God resists the proud and gives grace to the humble (Jas 4:6).

95. Then he lists the vices which relate us to others:

first, those which relate us to superiors;

second, those which relate us to equals, at proud.

96. Now we have three superiors, namely, God, and against him he says, blasphemers: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards (Isa 1:4). Second, parents, in regard to which he says, disobedient to parents: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23); the eye that mocks at his father and that despises the labor of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it (Prov 30:17). Third, benefactors as such, and in relation to these he says, ungrateful: they that render evil for good have detracted me (Ps 37:21); be ye thankful (Col 3:15); the hope of the unthankful shall melt away as the winter’s ice, and shall run off as useless water (Wis 16:29).

97. Then he lists the evils which relate us to equals and our neighbor. He mentions three.

The first pertains to work: hence he says, wicked, i.e., those who commit grievous crimes against their neighbor: woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isa 1:4). The second pertains to affection; hence he says, without affection, i.e., without the feelings of charity and without peace. The third pertains to word; hence he says, slanderers: you shall not be a slanderer nor a whisperer among the people (Lev 19:16).

98. Then in relation to the self he lists three:

the first pertains to the degeneration of the concupiscible appetite;

the second to the degeneration of the irascible appetite;

the third to the degeneration of the rational appetite.

99. In regard to the first he says, incontinent; for these are men who cannot follow out their resolutions because of wicked desires: and no price is worthy of a continent soul (Sir 26:20).

100. In regard to the irascible he says, unmerciful, i.e., not meek, for meekness moderates the passions of anger: learn of me, for I am meek and humble of heart (Matt 11:29); he will teach the meek his ways (Ps 24:29).

Then he lists another one which pertains to the irascible appetite, namely, the exclusion of kindness; hence he says, without kindness. For it is natural that when one contrary dominates, it excludes the other. Be ye kind to one another (Eph 4:32).

101. Then he lists the vices which flow from the degeneration of the rational appetite. This appetite is made perfect by prudence, to which one vice is opposed by way of abuse, and another by way of privation. And he lists both.

In regard to the first he says, traitors; for prudence depends on sagacity which some abuse unto evil, and these are called traitors: he who walks deceitfully reveals secrets (Prov 11:13). Prudence depends also on constancy, against which a person sins when he becomes stubborn in evil; hence he says, stubborn: rely not on your own prudence (Prov 3:5).

Then he lists the vices which imply a lack of prudence. First, he mentions the cause of this lack, when he says, puffed up. For proud men are puffed up when they act, because they do not know their own weaknesses; hence they fail: where pride is, there also shall be reproach; but where humility is, there also is wisdom (Prov 11:2). Second, he mentions the result of this lack, which leads men to prefer temporal things over eternal things; hence he says, lovers of pleasures more than of God: sirens in the temples of pleasure (Isa 13:22).

But is it not the same to be incontinent and to be a lover of pleasure?

I answer, no; because, strictly speaking, an incontinent person is one who hopes to flee pleasures, but is overcome by them; but the lover of pleasure is intemperate, because his judgment is jaded.

Then he mentions simulation, saying, having an appearance indeed of godliness: for such false apostles are deceitful women (2 Cor 11:13); but denying the power thereof, namely, the power of godliness, which is described in two ways here; hence he says, denying, i.e., not possessing the virtue: they profess to know God, but in their works deny him (Titus 1:16). In another way, because the power of a things is that on which the whole thing depends. But the entire virtue of godliness depends on charity; therefore, he says, denying the power thereof, i.e., of charity.

Lecture 2

Manifestation of folly

3:5 Having an appearance indeed of godliness but denying the power thereof. Now these avoid.

3:6 For of these sort are they who creep into houses and lead captive silly women laden with sins, who are led away with diverse desires: [n. 104]

3:7 Ever learning, and never attaining to the knowledge of the truth.

3:8 Now as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. [n. 108]

3:9 But they shall proceed no farther: for their folly shall be manifest to all men, as theirs also was. [n. 110]

3:10 But you have fully known my doctrine, instruction, purpose, faith, longsuffering, love, patience, [n. 113]

3:11 Persecutions, afflictions: such as came upon me at Antioch, at Iconium and at Lystra: what persecutions I endured, and out of them all the Lord delivered me.

102. Above, the Apostle described the dangers to come in the last days, and the causes from which they shall arise; here he teaches that even in our own days they must be avoided:

first, he advises him to avoid them;

second, he points out certain contemporaries who personify these dangers, at for of these sort.

103. He says, therefore: I have warned you that in the last days will appear men of the worst sort; but do not suppose that you are safe today, because even now you must avoid such person, lest you slip into a like error: a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). And although you must avoid them under some aspects, you must not neglect to persuade them.

104. Then he shows that even now such men are to be found:

first, he describes the damage they do;

second, the defects from which they suffer, at men corrupted in mind; reprobate concerning the faith;

third, the impediment with which they are straitened: but they shall proceed no farther.

In regard to the first he does two things:

first, he shows the impediment they cast before their subjects;

second, the hindrance they cast before prelates, at as Jannes and Mambres.

In regard to the first he does two things:

first, he discloses their imprudence;

second, their astuteness, at they lead captive.

105. Regarding the first he says, now these avoid, because there are such even today: for of these sort, i.e., of their number, are they: even now there are become many antichrists (1 John 2:18). Nor should you suppose that of these were, but of these are, the wicked and the ungrateful, because sinners so converted should not be called sinners: nor will I be mindful of their names by my lips (Ps 15:4).

106. Then when he says, who creep into houses, he unmasks their wickedness. His words can be taken literally to mean those who force themselves unreasonably and rove about for gain. Against such Sirach says: the foot of a fool is soon in his neighbor’s house (Sir 21:25). But this is no reason for not visiting the afflicted in their hovels: religion clean and undefiled, before God and the Father, is this: to visit the fatherless and widows in their tribulation (Jas 1:27).

Or house can be explained metaphorically as meaning conscience: when I go into my house, I shall repose myself with her (Wis 8:16). They, therefore, creep into houses who with astuteness desire to know the secrets of conscience in order to deceive others: by much talk I will sift you, and smiling will examine you concerning your secrets (Sir 13:14). Nevertheless, those who have the care of souls are allowed to inquire into the state of their conscience: be diligent to know the countenance of your cattle, and consider your own flocks (Prov 27:23).

107. Then when he says, and lead captive silly women, he shows their cleverness. First, he remarks on their wickedness, because they withdraw them from the freedom of the state of grace: he that has looked into the perfect law of liberty and has continued therein, not becoming a forgetful hearer, but a doer of the work: this man shall be blessed in his deed (Jas 1:25) and will lead into a state of servitude, which is the state of sin: when the Lord brought back the captivity of Zion, we became like men comforted (Ps 125:1). For the name ‘captivity’ suggests this: therefore is my people led away captive, because they had not knowledge (Isa 5:13).

Second, he discloses the persons upon whom they will exercise their malice, describing them: first, from the wickedness of their sex; second, from the wickedness of their manner of life; third, from the vanity of their affection; fourth, from their lack of discretion.

In regard to the first he says, silly women, who lack discernment and constitute the weaker sex. And he says, silly women, because great ladies have good advisers to prevent them from being seduced; but these women are destitute of such help: you devour the houses of widows (Matt 23:14); and they took the women captive (1 Macc 1:34).

In regard to the second he says, laden with sins. For sin is a load, because it prevents one from moving about freely, from being erect and standing; rather it bends one over: my iniquity as a heavy burden is become heavy upon me (Ps 37:5). Hence, it especially deceives them, because sin prepares the way for seduction. And because they are wicked, they fear to resist, lest they be betrayed.

In regard to the third he says, who are led away with diverse desires, i.e., are ready to be seduced because of the various desires they have: a double minded man is inconstant in all his ways (Jas 1:8). Hence, the first woman was seduced, because she did not remain constant in the Lord’s words, but said: lest perhaps we die (Gen 3:3); look not upon a woman that has a mind for many (Sir 9:3).

In regard to the fourth he says, ever learning, and never attaining to the knowledge of the truth. For curiosity is ever on the alert for news, and refuses to concentrate; hence he says, ever learning: a foolish woman and clamorous and full of allurements and knowing nothing at all (Prov 9:13).

Yet his description, ever learning, can be applied to those who creep into houses.

108. Then when he says, as Jannes and Mambre resisted Moses, he shows the harm they cause prelates, namely, the harm of resisting their doctrine. And he finds an example in Exodus, where the magicians resisted Moses; because from the beginning of time there has been a struggle between truth and falsity: but there were also false prophets among the people, even as there shall be among you, lying teachers (2 Pet 2:1). But in Exodus those magicians were not named, but here they are: and perhaps he obtained their names from certain Jewish writings.

So these also resist the truth which we preach: they have been rebellious to the light (Job 24:13); you always resist the Holy Spirit (Acts 7:51).

109. Then when he says, men corrupted in mind, he shows wherein they fail in faith and in works: they are reprobate in their works; a Gloss says: that is, they prove themselves reprobates by their works: call them reprobate silver (Jer 6:30).

And corrupted in mind concerning the faith, i.e., in their reasoning powers. For a thing is considered corrupt, when it falls from its due power. But the proper perfection of the mind is knowledge of the truth. Hence, one is said to be corrupted in mind, if he falls away from the knowledge of the truth.

110. Then when he says, but they shall proceed no farther, he shows how they are restrained:

first, he shows that they must be hindered;

second, how to hinder them, at for their folly.

111. In regard to the first it should be noted that the desire to hurt is present in a man of himself; but the power to hurt comes from God’s permission. And God does not permit the wicked to inflict as much harm as they would like, but he sets a limit: hitherto you shall come, and shall go no further; and here you shall break your swelling waves (Job 38:11). So, too, the devil harassed Job only as much as God permitted. So, too, Arius harmed the Church only so far as the Lord permitted: hurt not the earth, not the sea, nor the trees, till we sign the servants of our God in their foreheads (Rev 7:3).

And he says, they shall proceed no farther than God permitted.

112. The way they are to be hindered is by taking from them their mantle and authority with which they inflict harm: who can discover the face of his garment (Job 41:4). Therefore, he says, their folly shall be made manifest to all men, God unmasking them, when he lights up things hidden in the dark and manifests the counsels of hearts, as it is stated in 1 Corinthians, namely, the hearts of Pharaoh’s magicians, whose hearts were manifested, because they were unable to work their signs (1 Cor 4:5).

113. Then when he says, but you have fully known my doctrine, he shows that Timothy is ready to resist in the face of such dangers:

first, he shows that he was fit to be appointed an apostle;

second, from his familiarity with the Scriptures, at because from your infancy (2 Tim 3:15).

In regard to the first he does two things: first, he shows that he was carefully instructed by the Apostle;

second, how he could be instructed by others, at all that will live godly in Christ shall suffer persecution.

In regard to the first he does two things: first, he shows how he was instructed by word;

second, by example, at purpose.

114. But it should be noted that one is instructed by word in two ways: in one way, to learn the truth; in another way, to do what is just. In regard to the first he says, you have fully known my doctrine, i.e., have been instructed in the Catholic faith, so it should be easy for you to avoid them. In regard to the second he says, and my instruction. For instruction is knowledge about doing things which fall under man’s control: everywhere and in all things I am instructed (Phil 4:12).

115. He shows also how he was instructed by example: first, in regard to doing good; second, in regard to enduring evil: patience.

In regard to doing good he mentions two things: first, the right intention; and in regard to this he says, purpose, which is concerned with the end: I purpose, therefore, to take her to me to live with me (Wis 8:9). But one’s purpose is achieved by good works which flow from three virtues: from faith, hope and charity. First, he mentions faith when he says, faith: without faith it is impossible to please God (Heb 11:6); second, hope when he says, longsuffering, which waits for a long time: in longsuffering (2 Cor 6:6). Third, charity when he says, love: he that loves not abides in death (1 John 3:14).

Then in regard to enduring evils, he instructs him in regard to three things by reducing them to memory: first, the patience he had; second, the evil he suffered; third, divine help which aided him.

First, therefore, he mentions patience, which has a perfect work (Jas 1:4); first, he mentions the occassion for patience, namely, persecutions in general: if they persecute you in one city, flee to another (Matt 10:23). More specifically, when he says afflictions, that is, persecutions which he suffered in his own body: thrice I suffered shipwreck, thrice I was beaten with rods, once I was stoned; a night and a day was I in the depth of the sea (2 Cor 11:25). Finally, persecutions in particular, when he says, such as came upon me at Antioch, at Iconium and at Lystra, at the hands of the Jews, when they persecuted him in Timothy’s presence.

But God’s help was not far away, because out of them all the Lord delivered me: who comforts us in all our tribulation (2 Cor 1:4).

Lecture 3

All Christians suffer persecution

3:12 And all that will live godly in Christ Jesus shall suffer persecution. [n. 116]

3:13 But evil men and seducers shall grow worse and worse: erring, and driving into error, [n. 118]

3:14 But continue in those things which you have learned and which have been committed to you. Knowing of whom you have learned them: [n. 119]

3:15 And because from your infancy you have known the Holy Scriptures which can instruct you to salvation through the faith which is in Christ Jesus. [n. 121]

3:16 All Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice: [n. 124]

3:17 That the man of God may be perfect, furnished to every good work. [n. 128]

116. Above, the Apostle proposed to Timothy as an example the persecutions he himself was experiencing; here, lest it seem that he alone was undergoing such sufferings, he shows that they are the common lot of the saints:

first, he shows how the saints are able to endure these sufferings;

second, that wicked men prosper in their guilt, at but evil men and seducers shall grow worse and worse.

117. He says, therefore: I have endured persecution, and not I alone, but all that will live godly in Christ. Godly is taken in two senses: sometimes it is taken for the virtue of godliness, which pertains to divine worship, as above: having an appearance indeed of godliness (2 Tim 3:5); sometimes for mercy towards one’s neighbor: godliness is profitable to all things (1 Tim 4:8). All that will live godly in Christ Jesus, i.e., who wish to observe the liturgy of the Christian religion: we should live soberly, and justly, and godly in this world (Titus 2:12), shall suffer persecution; and especially in the early Church, when Christ was attacked on all sides by the Jews and gentiles: the hour is coming that whosoever kills you will think that he does a service to God (John 16:2); you shall be hated by all nations for my name sake (Matt 24:9).

Likewise, all that will live godly in Christ Jesus, i.e., who wish through Christ’s faith to show mercy to their neighbor must suffer persecution, if not from without, then from within, namely, when they sympathize with the defects of their neighbors, whose guilt and punishment they witness: who is scandalized and I am not on fire? (2 Cor 11:29); dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8); I beheld the transgressors and I pined away (Ps 118:158).

Furthermore, there are other persecutions which the saints cannot avoid, namely persecutions of the flesh, of the world, and of the devil, because, as it is said: the flesh lusts against the spirit (Gal 5:17). Unhappy man that I am, who shall deliver me from the body of this death (Rom 7:24); many are the tribulations of the just (Ps 33:20).

118. Then when he says, but evil men and seducers shall grow worse and worse, he shows that evil men fall into worse evils, namely, of guilt. He says, evil, in themselves, because they cling to their sins: he will bring these evil men to an evil end (Matt 21:41) and seducers, namely, to harm of neighbor, inasmuch as they seduce them from the way of truth, which is the common way: by pleasing speeches and good words they seduce the hearts of the innocent (Rom 16:18).

But these men are not satisfied with the injuries they inflict. They grow worse and worse: he that is filthy, let him be filthy still (Rev 22:11). But above he had said, but they shall proceed no farther (2 Tim 3:9). How, then, can they grow worse and worse? The answer is that those who do grow worse and worse are permitted to do so by God. Or they grow worse, because their intention is directed toward evil and is always intent on evil; yet they are restrained by divine providence, lest they achieve what they have begun. But they grow worse in themselves, because they err in regard to the truth: you err, not knowing the scriptures nor the power of God (Matt 22:29). They err also in work, which is the way all evil men err: they err that work in evil (Prov 14:22). They err against their neighbor, because they are seducers; hence he says, driving into error, namely, by persuading their neighbor that in the midst of prosperity they can arrive at the kingdom of heaven. But this is against the saying that all that will live godly in Christ Jesus shall suffer persecution: O, my people, they that called you blessed, the same deceive you (Isa 3:12).

119. Then when he says, but continue in those things which you have learned, he urges him to remain true to his training; and he exhorts him on three sides:

first, on the side of his teacher;

second, on the side of Timothy himself;

third, on the side of what he learned.

120. He says, therefore: you have fully known my doctrine (2 Tim 3:10); therefore, continue in these things: if the Spirit of him that has power, ascend upon you, leave not your place (Eccl 10:4); be steadfast and unmovable (1 Cor 15:58).

He says, therefore, which you have learned and which has been committed to you, because every Christian learns the truths of faith, which is sound doctrine: everyone that has heard of the Father and has learned, comes to me (John 6:45). But the teachings of faith are entrusted in a special way to prelates, inasmuch as they must dispense them to others: when they had seen that to me was committed the Gospel of the uncircumcision (Gal 2:7).

And why ought he continue in them? Because I have obtained them from the Master of knowledge who cannot err: Christ speaks in me (2 Cor 13:3). And so, continue in them firmly, knowing of whom you have learned them, for he learned them from Paul, who learned them not from man nor by men, but by the revelation of Jesus Christ (Gal 1:12).

121. Second, on the part of Timothy himself. For it is a scandal for a man nourished in the good from infancy to depart from it in old age: he that passes over from justice to sin God has prepared such a one for the sword (Sir 26:27). But Timothy was nourished in that way: a young man according to his way, even when he is old he shall not depart from it (Prov 22:6). Hence he says, and because from your infancy you have known the Holy Scriptures, which are the books of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman (Acts 16:1). Consequently, his mother instructed him in the Scriptures: which is against the Manicheans, because the Apostle here calls the Old Testament the Holy Scriptures, which cannot be understood of the New Testament, because he was not taught the books of the New Testament from his infancy.

122. Third, on the part of the things he learned. For if a person has some knowledge in which there is no profit, he abandons it and goes on to other knowledge; but if the knowledge is very useful, it is foolish for him to abandon it:

first, he gives the reason;

second, he explains it: all Scripture.

123. He says, therefore: I say that you have learned the Sacred Scriptures, which are not to be scorned, for they are useful: I am the Lord, your God, that teach you profitable things (Isa 48:17). Hence he continues, which can instruct you: Lord, to whom shall we go? You have the words of eternal life (John 6:69); search the Scriptures, for you think in them to have life everlasting, and the same are they that give testimony of me (John 5:39). And these writings can instruct you unto salvation, but only through the faith which is in Christ Jesus: the end of the law is Christ unto justice to everyone that believes (Rom 10:4); without faith it is impossible to please God (Heb 11:6).

124. Then he discloses the reason, saying, all Scripture, inspired of God, is profitable. And he does three things. He commends Scripture by reason of its principle, by reason of its useful effect, and by reason of its final fruit and success.

125. For if you consider its principle, it has a special place above all writings, because others are given through human reason, while Sacred Scripture is divine. Therefore he says Scripture is inspired of God. For prophecy came not by the will of man at any time; but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21); the inspiration of the Almighty gives understanding (Job 32:8).

126. But you will say: how is it that not all writings are divinely inspired, since Ambrose says that every truth, no matter who utters it, proceeds from the Holy Spirit?

I answer that God works in two ways: either immediately, as his own work, when he works miracles; or mediately, by using secondary causes, as in the works of nature: your hands have made me (Job 10:8), although they were formed by the activity of nature. And so in man he instructs the intellect both immediately by the Sacred Writings, and mediately by other writings.

127. The effect of these Scriptures is twofold, namely, they produce knowledge of the truth, and they persuade unto justice: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things that are to be known and done (John 14:26). Therefore, they are useful for knowing the truth and for directing us in our actions.

For there is a speculative reason and a practical reason; and in each, two things are necessary: namely, recognition of the truth and rejection of error. For this is the mark of a wise man, namely, he does not lie and he refutes one who does lie. In regard to the first he says, is profitable to teach, namely, the truth: teach me goodness and discipline and knowledge (Ps 118:66). In regard to the second he adds, to reprove: that you may be able to exhort in sound doctrine and to convince the gainsayer (Titus 1:9).

Furthermore, in regard to the practical reason two things are necessary, namely, that it withdraw from evil and persuade one toward the good: decline from evil and do good (Ps 33:15). In regard to the first he says, to correct, which is to snatch one from evil: if your brother shall offend against you, go, and rebuke him between you and him alone (Matt 18:15); blessed is the man who is corrected by the Lord (Job 5:17). In regard to the second he says, to instruct in justice. And all these things the Sacred Scripture does: with a strong arm he has taught me (Isa 8:11).

Consequently, there are four effects of Sacred Scripture, namely, to teach the truth, to reject falsity, as far as the speculative intellect is concerned; to snatch evil and induce to good, as far as the practical intellect is concerned.

128. But its final effect is to lead men to the perfect good; for it produces not just any good, but a perfect good: let us go on to things more perfect (Heb 6:1). Hence he says, that the man of God may be perfect, because he cannot be perfect, unless he is a man of God. For that is perfect which lacks nothing. Consequently, a man is perfect when he is furnished, i.e., prepared, to every good work, not only to those that are necessary for salvation, but even to those that are of supererogation: and in doing good let us not fail (Gal 6:9).

Chapter 4 Endurance at the End

Lecture 1

Instructions on evangelization

4:1 I charge you, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom: [n. 129]

4:2 Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.

4:3 For there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears: [n. 132]

4:4 And will indeed turn away their hearing from the truth, but will be turned unto fables. [n. 140]

4:5 But be vigilant, labor in all things, do the work of an evangelist, fulfill your ministry. Be sober. [n. 141]

129. Having mentioned the dangers that will appear in the last days, and Timothy’s ability to resist them, the Apostle here shows him how to resist:

first, he gives the advice;

second, its need, at for there shall be a time.

In regard to the first he does two things: first, he adjures him;

second, he advises him, at preach the word.

130. In the adjuration are two things: first, those before whom one is adjured; second, the one by whom.

Now one is adjured before two witnesses, namely, before him who is our beatitude and before him who leads us to it. But our beatitude is God: blessed is the nation whose God is the Lord (Ps 32:12). He says, therefore, I charge you before God, i.e., I call on God to witness that I am giving this exhortation; for this witness cannot be deceived: but I call on God to witness upon my soul (2 Cor 1:23).

And Jesus Christ, who will lead us to beatitude: by whom also we have access through faith into this grace (Rom 5:12). Or another way: he leads us because he shall judge the living and the dead. Then by, living, he means those who are still alive when he comes; for they will of course die, but because they will rise shortly they are called living: we who are alive, who remain unto the coming of the Lord shall not prevent them who have slept (1 Thess 4:14). Or living refers to the good, namely, who live the life of grace, and the dead refers to the wicked: he that loves not abides in death (1 John 3:14). These also will he judge: it is he who was appointed by God to the judge of the living and of the dead (Acts 10:42).

But since Christ is God, why does he use the conjunction, before God and Christ? I answer that this could mean before God, namely, the Father, and Christ, i.e., the Son: for the Father is the font of divinity.

131. Then when he says, by his coming and his kingdom, he adjures him through two things that the saints desire: the first is the coming of Christ: like to men that wait for their lord, when he shall return from the wedding (Luke 12:36); come, Lord Jesus (Rev 22:20).

The second thing is his kingdom: your kingdom come (Matt 6:10). He reigns according to his general power over all creatures: all power is given to me in heaven and in earth (Matt 28:18), but according to his special and spiritual power he reigns in the saints at present by grace, and in the future by glory; because the saints are not of this world: my kingdom is not of this world (John 18:36). But this kingdom begins here and will be completed in the future, when all kingdoms will be subjected to him willing and unwilling: until I make your enemies your footstool (Ps 109:1).

132. Then when he says, preach the word, he exhorts him to be instant in doctrine, which is twofold:

one is for all men;

the other for some, at reprove.

First, therefore, he urges him to engage in general teaching;

second, how to do so.

133. He says, therefore, preach the word of the Gospel: go into the whole world and preach the Gospel to every creature (Mark 16:15). For there are two elements in preaching: the announcement of the truth and instruction in morals; and the preacher should do both: beginning at Moses and all the prophets he expounded to them in all the Scripture, the things that were said concerning him (Luke 24:27).

134. The manner is persistence and continuance; hence he says, be instant in season, out of season: my daily instance, the solicitude for all the churches (2 Cor 11:28).

But he says, out of season, which is against what is said: a parable coming out of a fool’s mouth is rejected; for he speaks it not in due season (Sir 20:22) and in Proverbs: a word in due time is best (Prov 15:23).

I answer that a preacher according to truth should preach in season; but according to the false opinion of his hearers, he should preach out of season, because for the preacher of truth every season is in season for the good, but out of season for the wicked: he that is of God hears the words of God; therefore you hear them not, because you are not of God (John 8:47); how very unpleasant is wisdom to the unlearned (Sir 6:21). For if a man were to take advantage of an opportunity to speak only to those who are willing to hear, he would benefit the just alone; but it is his duty to preach also to the wicked, that they may be converted; that is why he adds, out of season: cry, cease not, lift up your voice like a trumpet and show my people their wicked doing, and the house of Jacob their sins (Isa 58:1).

135. Then when he says, reprove, he gives his advice in detail:

first, he gives it;

second, he describes the manner, at in all patience.

136. For a person who instructs anyone in detail can instruct him regarding the faith, so as to instill the truth and remove error; in regard to this he says, reprove, namely, their errors: rebuke with all authority (Titus 2:15) or he can instruct in matters pertaining to good morals, to which he should sometimes exhort good men, who are in lofty positions; and then he should speak calmly and gently; hence he says, entreat: an ancient man rebuke not, but entreat as a father (1 Tim 5:1); you who are spiritual should instruct such a one in a spirit of meekness (Gal 6:1), and especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; hence he says, rebuke; wherefore rebuke them sharply, that they may be sound in faith (Titus 1:13); refuse not the chastising of the Lord (Job 5:17).

137. But how shall he rebuke? In all patience, lest you seem to be angry and to be rebuking from anger; but calmly: the learning of a man is known by patience (Prov 19:11); they shall be patient that they may show (Ps 91:15); and doctrine, namely, in matters pertaining to the faith and to morals: they shall feed you with knowledge and doctrine (Jer 3:15).

138. Then when he says, there shall be a time, he shows why this admonition is necessary. But there is a threefold need for the abovementioned advice:

first, on the part of the hearers;

second, on Timothy’s part, at but be vigilant;

third, on the part of the Apostle, at for I am even now ready (2 Tim 4:6).

In regard to the first he does two things:

first, he describes the need;

second, he explains the statement, at and will indeed turn.

139. The first need arises from the perversity of those who hear, for they desire to hear not what is useful, but what is new. He says, therefore, in regard to the first: be instant, when they refuse to listen to sound doctrine. For there shall be a time when they will not endure sound doctrine, when their teachers are wicked: I know that after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29); hence he says, they will not endure, i.e., your doctrine will be hateful to them, namely, Christ’s doctrine: all my words are just, there is nothing wicked nor perverse in them (Prov 8:8).

Another perversity is that they wish to hear strange and harmful things: O children, how long will you love childishness, and fools covet things which are hurtful to them, and the unwise hate knowledge? (Prov 1:22) He says, therefore: but they will heap to themselves teachers, i.e., they will multiply teachers unto themselves. Against this it is said: be you not many masters, my brethren, knowing that you receive the greater judgment (Jas 3:1). And there is a heaping up when unbecoming and unsatisfactory things are multiplied. Furthermore, there is more of a heaping up if they accept four who are unworthy, than if they accept a hundred who are good, because the multitude of the wise is the welfare of the whole world (Wis 6:26); speak unto us pleasant things (Isa 30:10).

And this is according to their desires, because one wishes to hear one, and another, and another; consequently, they search for different teachers. And he says, teachers having itching ears, namely, their hearers. For an itch is present in the feet, when one cannot stay put; but it is present in the ears, when a person wishes to hear only unusual and curious and sometimes harmful news: now all the Athenians, and strangers that were there, employed themselves in nothing else, but either in telling or in hearing some new thing (Acts 17:21). In this way heretical doctrines were spawned: stolen waters are sweeter, and hidden bread is more pleasant (Prov 9:17).

140. Then he says, and will indeed turn away their hearing from the truth, he explains his advice. First he explains what he had said, namely, that they will not endure sound doctrine, when he says, they will turn away their hearing from the truth. For doctrine is sound when it is not an alloy of truth and falsity. Therefore, they will not endure sound doctrine, because they do not wish to hear the truth: there is no truth and there is no mercy and there is no knowledge of God in the land (Hos 4:1); if I speak the truth, why do you not believe me? (John 8:46)

They will heap to themselves teachers, is explained when he says, but will be turned unto fables. For a fable is composed of unusual details which are untrue, but men with itching ears love to hear them: but avoid foolish and old wives’ fables (1 Tim 4:7).

141. Then when he says, but be vigilant, he proposes the need on Timothy’s part, to whom the office was entrusted; hence it was necessary that he preach:

first, he urges him to be solicitous;

second, he exhorts him to labor;

third, that he moderate his labor.

142. He says, therefore, but be vigilant. As if to say: they are doing these things, but be vigilant: watch therefore, because at what hour you know not, your Lord will come (Matt 24:42); and there were in the same country shepherds watching and keeping the night watches over their flocks (Luke 2:8); he that rules, with carefulness (Rom 12:8).

143. But because solicitude exists without labor, it is empty: first, therefore, he urges him to labor in all things; second, he shows when he should labor; third, the need to labor.

He says, therefore, be vigilant, but in such a way that you are doing something; hence he says, labor: the fruit of good labors is glorious (Wis 3:15); labor in all things, i.e., among every type of man: blessed are you that sow upon all waters (Isa 32:20); preach the Gospel to every creature (Mark 16:15).

Then he tells him in which task to labor when he says, do the work of an evangelist, i.e., preach the Gospel, for this is the noble work unto which Christ has been sent: to other cities also I must preach the kingdom of God; for therefore am I sent (Luke 4:43); the first shall say to Zion: behold they are here; and to Jerusalem I will give an evangelist (Isa 41:27). Now the name ‘evangelist’ is used sometimes to describe one who has written a Gospel: in this sense there are four; but sometimes it is used to describe those who preach the Gospel: that is the sense here and in Ephesians (Eph 4:11).

He is obliged to labor thus because it is your ministry entrusted to you; hence he says, fulfill it by preaching: and say to Archippus: take heed to the ministry which you have received in the Lord, that you fulfill it (Col 4:17). But he fulfills the office of evangelist who preaches the Gospel and manifests it in his actions: Jesus began to do and to teach (Acts 1:1).

144. Then he urges him to be moderate when he says, be sober, either with bodily sobriety such as befits a preacher: for drunkenness is the enemy of wisdom: I thought in my heart to withdraw my flesh from wine (Eccl 2:3), or better, sobriety stands for discernment: I speak words of truth and soberness (Acts 26:25); be sober and watch (1 Pet 5:8).

Lecture 2

Paul’s dissolution

4:6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand. [n. 145]

4:7 I have fought a good fight: I have finished my course: I have kept the faith. [n. 148]

4:8 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: and not only to me, but to those also who love his coming. [n. 158]

145. Above, he advised him to be instant in preaching, and this for the benefit of his audience as well as for Timothy himself; here he presents the third reason, namely, on the part of the Apostle: the reason being that he would be taken from this world soon:

first, he predicts that his death is imminent;

second, he asks for a visit, at make haste to come (2 Tim 4:9).

In regard to the first he does two things:

first, the imminence of his death is foretold;

second, his feeling of security, at I have fought a good fight.

In regard to the first he does two things:

first, he describes the sufferings he endured;

second, he foretells the death he is awaiting, at the time of my dissolution is at hand.

146. In regard to the first he says: for I am even now ready to be sacrificed. As if to say: I will be sacrificed very soon, for the sufferings of the saints are called a sacrifice: and if I be made a victim upon the sacrifice and service of your faith, I rejoice (Phil 2:17); I will sacrifice to you a sacrifice of praise, i.e., by suffering for you (Ps 115:17). In ancient times when sacrifices were being offered, the moist elements, which were called the firstfruits, were poured out and tasted: if the firstfruit be holy, so is the lump also (Rom 11:17); hence the sufferings of the saints were called outpourings.

147. And although I have experienced them for some time, the time of my dissolution is at hand. But there are two kinds of dissolution, namely, of the soul from the body: and the dust shall return into its earth from whence it was, and the spirit shall return to God who gave it (Eccl 12:7); the other dissolution is that of the body into dust: you are dust, and unto dust you shall return (Gen 3:19).

148. Then when he says, I have fought a good fight, he shows why he feels secure in the face of death. But it should be noted that the death of a just man is different from that of the sinner, because, as it is said: when the wicked man is dead, there shall be no hope any more (Prov 11:7). For since he put his hope in transitory things, he has no confidence in eternal things. But a just man puts his hope in eternal things and not in temporal things.

First, therefore, he describes how he merited this security;

second, his security concerning the reward: as to the rest.

149. Merit is obtained in this life by doing three things: first, by resisting evil; second, by making progress in good; third, by using God’s gifts well.

The first is called a struggle; hence he says, I have fought a good fight. But a fight is said to be good, first of all, if it is over something good; for example, if it is waged on behalf of faith and justice, as the apostle Jude says: dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints (Jude 1:3); strive for justice for your soul, even unto death fight for justice (Sir 4:33). Second, a struggle is good if it is conducted well, i.e., if one fights carefully and according to the rules: he who strives for the mastery is not crowned, except he strive lawfully (2 Tim 2:5); I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway (1 Cor 9:26). Third, it is good when the struggle is difficult: she gave him strong conflict, that he might overcome (Wis 10:12).

To the extent that there is progress in the good it is called a course; hence he continues, I have finished my course: so run that you may obtain (1 Cor 9:24). And it is called a course or journey to holiness, because they run swiftly in order to end up better, being prodded by the goad of charity: let us hasten therefore to enter into that rest (Heb 4:11); I have run the way of your commandments (Ps 118:32).

But the struggle and the journey towards death continued; therefore, he was not finished struggling or running. I answer that just as a man who begins well and intends to finish has the work complete, so too the Apostle: for he had begun and intended to finish.

The good use of God’s gifts is twofold, namely, the preservation of faith; hence he says, I have kept the faith, which he does who uses God’s gifts for the glory of God and the salvation of his neighbor: who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45). He counted me faithful, putting me in the ministry (1 Tim 1:12). Or, I have kept the virtue of faith in me: all that is not of faith is sin (Rom 14:23). Hence Matthew says: be prudent as serpents (Matt 10:16), i.e., guard the faith as the tower and foundation of the virtues.

150. Then when he says, as to the rest, he mentions his hope for a reward: first, he mentions this hope;

second, the one who will fulfill this hope, at which the Lord will render;

third, he mentions the others who will share in that reward, at who love his coming.

151. He says, therefore: since I have fought and finished the course, nothing remains but to be crowned. It is called a crown of justice, because God will confer it according to justice.

But it seems that eternal life is conferred because of grace: the grace of God is everlasting (Rom 6:23) and the sufferings of this time are not worthy to be compared with the glory to come (Rom 8:18). Therefore, it is not a matter of justice.

I answer that grace is involved inasmuch as it is the root of merit, and justice inasmuch as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, inasmuch as it is given to the just according to their just works: say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).

This crown is twofold: one is primary and the other secondary. The primary crown is the essential reward, which is nothing less than joy in the truth: in that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people (Isa 28:5). In this sense God is our crown. The second is the crown reserved for special works: and this is golden. One is given to the martyrs: but one is not crowned, except he strive lawfully (2 Tim 2:5); this is why he says, I have fought a good fight; another is given to virgins: and it triumphs crowned for ever, winning the reward of undefiled conflicts (Wis 4:2); in regard to this he says, I have finished my course: these follow the Lamb whithersoever he goes (Rev 14:4). A third is given to teachers: she shall give to your head increase of grace and protect you with a noble crown (Prov 4:9); in regard to this he says, I have kept the faith.

And he says, there is laid up, i.e., set aside according to eternal predestination: for I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day (2 Tim 1:12).

152. The giver is God; hence he says, which the Lord will render to me, namely, in his justice, in that day. For he will render two crowns of glory: one to the soul, and this is bestowed on the saints in that day, namely, at death; hence he says, the time of my dissolution is at hand; if our earthly house of this habitation be dissolved, we have a building of God (2 Cor 5:1). The other is conferred on the body in that day, namely, of judgment: it is sown in corruption; it shall rise in incorruption (1 Cor 15:43).

153. All the saints will take part in this; hence he says, and not only to me is it set aside: come, Lord Jesus (Rev 22:20); let my beloved come into his garden and eat the fruit of his apple tree (Song 5:1). But those who do not love God have no reason for loving his coming: woe to them that desire the day of the Lord (Amos 5:18), because the crown will be given for charity alone: he that loves me shall be loved of my Father, and I will love him and will manifest myself to him (John 14:21).

Lecture 3

Farewell

4:8 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: and not only to me, but to those also who love his coming. [n. 158]

4:9 Make haste to come to me quickly. [n. 154]

4:10 For Demas has left me, loving this world, and is gone to Thessalonica: [n. 156] Crescens into Galatia, Titus into Dalmatia.

4:11 Only Luke is with me. Take Mark and bring him with you: for he is profitable to me for the ministry. [n. 157]

4:12 But Tychicus I have sent to Ephesus.

4:13 The cloak that I left at Troas, with Carpus, when you come, bring with you: and the books, especially the parchments. [n. 158]

4:14 Alexander the coppersmith has shown me much evil: the Lord will reward him according to his works: [n. 159]

4:15 Whom do you also avoid: for he has greatly withstood our words. [n. 162]

4:16 At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge! [n. 163]

4:17 But the Lord stood by me and strengthened me, that by me the preaching may be accomplished and that all the gentiles may hear. And I was delivered out of the mouth of the lion. [n. 166]

4:18 The Lord has delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.

4:19 Salute Prisca, and Aquila and the household of Onesiphorus. [n. 169]

4:20 Erastus remained at Corinth. And Trophimus I left sick at Miletus.

4:21 Make haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute you.

4:22 The Lord Jesus Christ be with your spirit. Grace be with you. Amen.

154. He asks for a visit:

first, he summons Timothy;

second, he describes his condition, at Alexander.

third, he concludes the epistolary greeting, at Eubulus and Pudens salute you.

In regard to the first he does three things: first, he asks him to come;

second, he suggests a companion, at take Mark;

third, he tells him what to bring, at the cloak that I left.

In regard to the first he does two things:

first, he summons him;

second, he tells why he should come, at for Demas.

155. He says, therefore: because I shall be leaving the world soon, make haste to come to me quickly, so that we may console each other and that I may help you in preaching the Gospel, for which I am anxious even in my chains: a brother that is helped by a brother is like a strong city (Prov 18:19).

156. The reason he summons him is because he has been deprived of all human companionship: first, he was abandoned by one of them because of his guilt; second, because he had sent others to preach.

He says, therefore, for Demas has left me, i.e., he preferred the love of this world to loving me: if a man loves this world, the love of the Father is not in him (1 John 2:15). Crescens, one of his disciples, is gone into Galatia, sent by the Apostle. Titus was also sent by him into Dalmatia, where he later became bishop: can you send lightnings and will they go? (Job 38:35). Only Luke is with me. He retained him for preaching the Gospel, in which he was most gracious: whose praise is in the Gospel through all the churches (2 Cor 8:18).

157. Then when he says, take Mark and bring him with you, he assigns him a companion. In regard to this he does two things: first, he assigns him a companion; second, the reason.

This Mark was also called John and was a cousin of Barnabas. In Acts it is recorded that Barnabas would have taken with him John also that was surnamed Mark (Acts 15:37); but Paul vetoed it. As a result they quarreled and departed one from the other: Mark the cousin germane of Barnabas (Col 4:10).

The reason is this: for he is profitable to me for the ministry.

158. Then when he says, the cloak that I left at Troas with Carpus, he tells him what to carry. Carpus is a saint.

According to Jerome, the cloak, or penula, was a volume of the law which he kept on a scroll. Or a penula was an article of clothing; but according to Chrysostom, it was a common article of clothing. And because the Apostle lived as a poor man in Rome, he wanted his clothes brought to him. Haymo says that it was a special garment worn by the nobility; hence in Acts Paul declared that he was a Roman citizen, for Paul’s father served the Romans at Tarsus of Cilicia (Acts 22:27). As a result he became a Roman citizen, and the penula was an article of clothing worn by the consul. Perhaps his father was a consul. Or a penula is a handbag for carrying books. This seems to be correct, because he continues, bring . . . the books.

But why did the Apostle need books, if he was filled with the Holy Spirit, and if his dissolution was at hand?

I answer that he needed them for two reasons: first, for the consolation they would bring: we had for our comfort the holy books that are in our hands (1 Macc 12:9). For in books we find a remedy against tribulations. Or he says this lest they be lost and not available to the faithful. Again, the closer death came, the more he occupied himself with the study of the Scriptures. The same was true of Ambrose, who did not stop writing until his last sickness, so that as he was writing the words of Psalm 47: great is the Lord and exceedingly to be praised (Ps 47:2), he passed away.

Especially the parchments: these were blank sheets or charts on which he wrote his epistles or his sermons.

159. Then when he says, Alexander, he mentions those who had been with him and those who are with him:

first, on the part of the men;

second, on God’s part, at but the Lord stood by me and strengthened me.

In regard to the first he does two things:

first, he informs him about a person who harmed him;

second, about the negligence of those who failed to help him, at at my first answer, no man stood with me.

In regard to the first he does three things: first, he proclaims the guilt of those who accused him wrongfully;

second, he shows what their future punishment will be: the Lord will reward him according to his works;

third, he shows how he will be punished also by the Church: whom do you also avoid.

160. It seems that this Alexander was a worker in brass or a watchman for a coppersmith, and probably was one of those who believed that the observances of the law had to be followed in order to be saved: some have made a shipwreck concerning the faith, of whom is Hymeneus and Alexander (1 Tim 1:19). Some even say that he was the one mentioned in Acts for inciting the people against the Apostle (Acts 19:24); but the names are different, because in Acts the person was Demetrius, and here Alexander. Again, the places were different, because the one occurred in Ephesus and this one at Rome.

And he continues, he has shown me much evil. And note that he does not say done but shown: because the wicked can show their ill will toward the just, but they cannot always accomplish it: they shall fight against you and shall not prevail, for I am with you (Jer 1:19); who brings to naught the designs of the malignant, so that their hands cannot accomplish what they had begun; who catches the wise in their craftiness, and disappoints the counsel of the wicked (Job 5:12).

161. Then when he says, the Lord will reward him according to his works, he mentions his future punishment.

But note that he does not use the optative, may he reward, but he will reward, to signify that his punishment has already been prepared by the Lord, which the Apostle foresaw from his obstinacy: you will render to each one according to his works (Ps 61:12). Yet, although his punishment is being reserved for the future, the Church should even now punish him by excommunication.

162. Hence he adds, whom do you also avoid as a heretic: a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). The reason behind this advice is that he has greatly withstood our words: you always resist the Holy Spirit (Acts 7:51).

163. Then he mentions the negligence of those who failed to help him:

first, he reproaches their guilt;

second, he begs for their pardon: may it not be laid to their charge.

164. He says, therefore, at my first answer no man stood by me. A Gloss says that the Apostle frequently resisted the wicked teachings of Alexander, but no one withstood him in person. But this does not seem to be the Apostle’s meaning, because this Alexander was not such a genius that the Apostle would need others to debate with him. But it should be noted that, as it is stated in Acts, Paul appealed to Caesar and was sent to Rome (Acts 25:12); hence it was necessary that he be presented before Caesar, and that the cause of his mission be discussed. There the Jews rose against him. This is what the Apostle calls his first defense, when his disciples abandoned him, fearing punishment from the cruel Nero: I looked for the succor of men, and there was none (Sir 51:10); I have trodden the winepress alone (Isa 63:3).

But it could be said that this was because in the beginning no one knew. But this is false, because they fled out of pusillanimity: friend and neighbor you have put far from me (Ps 87:19); my brethren have passed by me, as a torrent that passes swiftly in the valleys (Job 6:15).

165. But because they did this out of weakness, he prays for them and does not excommunicate them, saying, may it not be laid to their charge: pray for those who calumniate you (Luke 6:28).

166. Then when he says, but the Lord stood by me, he shows what was done against him on God’s part: first, he mentions his help;

second, its effect, at that all the gentiles may hear.

167. He says, therefore: they have all forsaken me. But where men depart, God offers himself: for my father and my mother have left me (Ps 26:10); hence he says, but the Lord stood by me, namely, to help me: but the Lord is with me as a strong warrior (Jer 20:11); he is at my right hand, that it be not moved (Ps 15:8). And how? He strengthened me by giving me strength of soul not to be dazzled by Caesar: the hand of the Lord was with me strengthening me (Es. 3:14). And this, that by me the preaching may be accomplished, which is accomplished when it is spread abroad to many, and when that which is spoken is fulfilled in work: this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15).

168. Then when he says, that all the gentiles may hear, he describes the effect of God’s help: first, in regard to the past; second, in regard to the future; third, he expresses thanks. But there are two benefits in regard to the past, namely, freedom from guilt and from punishment.

He says, therefore: the Lord stood by me; hence, in that instance he was freed, because he was not condemned by Caesar, but was permitted to go where he wished. Consequently, he says: that all the gentiles may hear that the others with him had the courage to come: declare his glory among the gentiles (Ps 95:3) and that the uprising of the Jews had been quelled. And he continues, I was delivered out of the mouth of the lion, i.e., from Nero’s cruelty: as the roaring of a lion, so is the anger of a king (Prov 19:12); as a roaring lion and a hungry bear, so is a wicked prince over the poor people (Prov 28:15). Second, he was freed of guilt; hence he says, the Lord has delivered me from every evil work. But some are freed from punishment but fall into the sin of denying the faith: he delivered me from my strongest enemies and from them that hated me (Ps 17:18). And this by God: I cannot be continent, unless God give it (Wis 8:21).

In the future, he will preserve me: Israel is saved in the Lord with an eternal salvation (Isa 45: 17). And he says, unto his heavenly kingdom: I dispose to you as my Father has disposed to me a kingdom (Luke 22:29); my reward is great in heaven (Matt 5:12).

Accordingly, he gives thanks, saying, to whom be glory for ever and ever. Amen: to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever (1 Tim 1:17).

169. Then when he says, salute Prisca and Aquila and the household of Onesiphorus, he joins his greeting with theirs: first, he greets him on behalf of the others; second, on his own behalf. In regard to the first he says: first, he sends greetings from the others; second, he suggests a good time to come.

He says, therefore: salute Prisca, who is a woman, and Aquila, her husband. He mentions them first, because perhaps they were more devoted, and the household of Onesiphorus. But why not him, but his household? Perhaps because he was dead; and so he sends greetings to the family. Or perhaps, because he was with him at Rome.

When he suggests a good time for coming, he shows why he should come, and then pursues his intent. He should come for the benefit of those who remained in the other place; and in order to avoid troubled waters.

Then he lists the person who send greetings, as is clear.

Finally, according to custom, lest the letter be falsified, he signs it with his own hand. Grace be with you. Amen.