He admonishes him to stir up the grace he received by his ordination and not to be discouraged at his sufferings, but to hold firm the sound doctrine of the gospel.
Vvith his praises he couertly exhorteth him not to be dismaied for his trouble, 6 (hauing grace giuen in Orders to helpe him, 8 and knovving for vvhat cause he is persecuted) and namely vvith the example of Onesiphorus.
1Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus:Paolo Apostolo di Gesù Cristo per volontà di Dio, secondo la promessa della vita, la quale è in Cristo Gesù:PAVL an Apostle of IESVS Christ by the vvil of God, according to the promisse of the life which is in Christ IESVS:Paulus Apostolus Jesu Christi per voluntatem Dei, secundum promissionem vitæ, quæ est in Christo Jesu, 2To Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.A Timoteo figliuolo carissimo, grazia, misericordia, pace da Dio Padre, e da Cristo Gesù Signor nostro.to Timothee my deerest sonne, grace, mercie, peace from God the father, and Christ IESVS our Lord.Timotheo carissimo filio: gratia, misericordia, pax a Deo Patre, et Christo Jesu Domino nostro. 3I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day.Rendo grazie a Dio, cui co' pro genitori io servo con pura coscienza, perché assiduamente ho memoria di te nelle orazioni mie notte, e giorno,I giue thankes to God, vvhom I serue from my progenitours in a pure conscience, that vvithout intermission I haue a memorie of thee in my praiers, night and dayGratias ago Deo, cui servio a progenitoribus in conscientia pura, quod sine intermissione habeam tui memoriam in orationibus meis, nocte ac die 4Desiring to see thee, being mindful of thy tears, that I may be filled with joy:Bramoso di vederti (ricordandomi delle tue lagrime) per ricolmarmi di gaudio,desiring to see thee, mindeful of thy teares, that I may be filled vvith ioy,desiderans te videre, memor lacrimarum tuarum, ut gaudio implear, 5Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother Lois and in thy mother Eunice, and I am certain that in thee also.Richiamandomi alla memoria quella, che è in te, fede non finta, quale ella fu prima nell'avola tua Loide, e nella madre tua Eunice, e sono certo, che è anche in te.calling to minde that faith vvhich is in thee not feined, vvhich also dvvelt first in thy grandmother Loïs, and thy mother Eunîce, and I am sure that in thee also.recordationem accipiens ejus fidei, quæ est in te non ficta, quæ et habitavit primum in avia tua Loide, et matre tua Eunice, certus sum autem quod et in te. 6For which cause I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands.Per la qual cosa ti rammento di ravvivare la grazia di Dio, che è in te mediante l'imposizione delle mie mani.For the vvhich cause I admonish thee that thou resuscitate the grace of God, vvhich is in thee by the imposition of my handes.Propter quam causam admoneo te ut resuscites gratiam Dei, quæ est in te per impositionem manuum mearum.
7For God hath not given us the spirit of fear: but of power and of love and of sobriety.Imperocché non ha dato a noi Iddio uno spirito di timidità, ma di fortezza, e di dilezione, e di saggezza:For God hath not giuen vs the spirit of feare: but of povver, and loue, and sobrietie.Non enim dedit nobis Deus spiritum timoris: sed virtutis, et dilectionis, et sobrietatis. 8Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God.Non volere adunque arrossirti della testimonianza del Signor nostro, né di me prigioniero per lui: ma partecipa ai travagli del vangelo secondo la virtù di Dio:Be not therfore ashamed of the testimonie of our Lord, nor of me his prisoner: but trauail vvith the Gospel according to the povver of God,Noli itaque erubescere testimonium Domini nostri, neque me vinctum ejus: sed collabora Evangelio secundum virtutem Dei: 9Who hath delivered us and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world:Il quale ci ha liberati, e ci ha chiamati con la vocazione sua santa, non per le opere nostre, ma secondo il suo proponimento, e secondo la grazia, la quale a noi è stata data in Cristo Gesù, prima che cominciasser i secoli.vvho hath deliuered and called vs by his holy calling, not according to our vvorkes, but according to his purpose and grace, vvhich vvas giuen to vs in Christ IESVS before the secular times.qui nos liberavit, et vocavit vocatione sua sancta, non secundum opera nostra, sed secundum propositum suum, et gratiam, quæ data est nobis in Christo Jesu ante tempora sæcularia. 10But is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death and hath brought to light life and incorruption by the gospel.Ma si è manifestata adesso per l'apparizione del Salvator nostro Gesù Cristo, il quale e ha distrutta la morte, e ha rivelata la vita, e l'immortalità per mezzo del vangelo:But it is manifested novv by the illumination of our Sauiour IESVS Christ, vvho hath destroied death, & illuminated life and incorruption by the Gospel:Manifestata est autem nunc per illuminationem Salvatoris nostri Jesu Christi, qui destruxit quidem mortem, illuminavit autem vitam, et incorruptionem per Evangelium: 11Wherein I am appointed a preacher and an apostle and teacher of the Gentiles.Pel quale sono stato io costituito predicatore, e Apostolo, e dottor delle, genti.vvherein I am appointed a preacher and Apostle and Maister of the Gentiles.in quo positus sum ego prædicator, et Apostolus, et magister gentium.
12For 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.Per la qual cagione eziandio queste cose io patisco, ma non ne arrossisco. Imperocché conosco, di chi mi sono fidato, e son certo, che egli è potente a conservare il mio deposito sino a quella giornata.For the vvhich cause also I suffer these things: but I am not cōfounded. For I know whom I haue beleeued, & I am sure that he is able to keepe my depositum vnto that day.Ob quam causam etiam hæc patior, sed non confundor. Scio enim cui credidi, et certus sum quia potens est depositum meum servare in illum diem. 13Hold the form of sound words which thou hast heard of me: in faith and in the love which is in Christ Jesus.Tieni la forma delle sane parole, che hai udite da me con la fede, e la carità in Cristo Gesù.Haue thou a forme of sound vvordes, vvhich thou hast heard of me in faith & in the loue in Christ IESVS.Formam habe sanorum verborum, quæ a me audisti in fide, et in dilectione in Christo Jesu. 14Keep the good thing committed to thy trust by the Holy Ghost who dwelleth in us.Custodisci il buon deposito per mezzo dello Spirito Santo, che abita in noi.Keepe the good depositum by the holy Ghost, vvhich dvvelleth in vs.Bonum depositum custodi per Spiritum Sanctum, qui habitat in nobis. 15Thou knowest this, that all they who are in Asia are turned away from me: of whom are Phigellus and Hermogenes.Tu sai, come si sono da me alienati tutti quelli, che sono nell'Asia, tra' quali è Figello, ed Ermogene.Thou knovvest this, that al vvhich are in Asia, be auerted from me: of vvhom is Phigelus and Hermogenes.Scis hoc, quod aversi sunt a me omnes, qui in Asia sunt, ex quibus est Phigellus, et Hermogenes. 16The Lord give mercy to the house of Onesiphorus: because he hath often refreshed me and hath not been ashamed of my chain:Faccia il Signore misericordia alla famiglia di Onesiforo: perché spesso mi ha ristorato, e non si è vergognato della mia catena:Our Lord giue mercie to the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chaine.Det misericordiam Dominus Onesiphori domui: quia sæpe me refrigeravit, et catenam meam non erubuit: 17But when he was come to Rome, he carefully sought me and found me.Anzi arrivato egli a Roma, cercò premurosamente di me, e mi trovò.but vvhen he vvas come to Rome: he sought me carefully, and found me.sed cum Romam venisset, sollicite me quæsivit, et invenit.
18The Lord grant unto him to find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus, thou very well knowest.Diagli il Signore di trovare misericordia presso il Signore in quel giorno. E quante cose fece per me in Efeso, tu lo sai benissimo.Our Lord graunt him to finde mercie of our Lord in that day. And how many things he ministred to me at Ephesus, thou knovvest better.Det illi Dominus invenire misericordiam a Domino in illa die. Et quanta Ephesi ministravit mihi, tu melius nosti.
1:3
Witham
Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. (Witham)
1:5
Denis the Carthusian
Thy grandmother, Lois. The principal intention St. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think St. Paul is here exhorting Timothy to a desire of martyrdom, in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. (Denis the Carthusian)
Witham
Certain[Ver. 5. Certus sum, pepeismai, persuasum habeo.] that in thee also. (Witham)
1:6
That thou stir up[Ver. 6. Ut resuscites, anazopurein, quasi sopitum ignem excitare.] the grace of God. In the Greek is a metaphor for fire that is blown up again.
Denis the Carthusian
The grace, which St. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. (Denis the Carthusian)
1:7
Of fear.[Ver. 7. Timoris, deilias, timiditatis, it is not phobou.] Of a cowardly fear, and want of courage.
Witham
Of sobriety.[Ver. 7. Et sobrietatis, kai sophronismou.] Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as in Acts 26:25; 1 Timothy 2:9 and 15. and 2 Timothy 3:2; Titus 1:8. etc. (Witham)
1:8
Witham
Labour with[Ver. 8. Collabora, sugkakopatheson. Mala ferto mecum.] the gospel. That is, labour with me in preaching, etc. Or by the Greek, be partner with me in suffering. (Witham)
1:10
Challoner
By the illumination of our Saviour. That is, by the bright coming and appearing of our Saviour. (Challoner)
1:12
Witham
I am certain that he (God) is able to keep that which I have committed to him[Ver. 12. Depositum meum, paratheken mou. St. Chrysostom (log. b. p. 336) says it may be either what St. Paul committed to the trust of God, or what God committed to him: e o Theos auto parakatetheto, e en autos to theo.] against that day. That is, to the day of judgment. St. Paul here means that which he had committed, or as it were deposited in the hands of God; to wit, the treasure of an eternal reward, due in some measure to St. Paul for his apostolical labours. This treasure, promised to those that live well, the apostle hopes he has placed and deposited in the hands of God, who will reward him, and repay him at the last day. This is the common interpretation. (Witham)
1:14
Witham
Keep the good (doctrine) deposited or committed[Ver. 14. Bonum depositum custodi; ten kalen parakatatheken phulaxon.] in trust to thee. This is different, though the word be the same, from what he spoke of, ver. 12. There he mentioned what he had committed and deposited in the hands of God; here he speaks of what God hath committed, and deposited in the hands of Timothy, after it was delivered to him by St. Paul and the other preachers of the gospel: that is, he speaks of the care Timothy must take to preserve the same sound doctrine, and to teach it to others. See 1 Timothy 6:20. (Witham)
1:15
Witham
All they who are in Asia, are turned away from me. That is, all who are of Asia, or all the Asiatics now at Rome, where I am prisoner, have withdrawn themselves from me, now when I am in danger; but he excepts Onesiphorus, who sought him out, assisted and relieved him in his wants. (Witham)
Denis the Carthusian
Phigellus, etc. These two, whom St. Paul says were the chief of those in Asia Minor, who had departed from the faith, had become his followers by deceit, in order to become acquainted with the mysteries of religion, taught by him, intending to make use of them, as affording them matter for calumniating him. (Denis the Carthusian)
1:16
Denis the Carthusian
Onesiphorus. This person, also an inhabitant of Asia, seems to have supplied St. Paul with necessaries, as well at Rome during his confinement, as at Ephesus. Timothy being with St. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. (Denis the Carthusian)
1:10
By the illumination.... That is, by the bright coming and appearing of our Saviour.
1:5
5. In thy grandmother.] Though God shevv mercie to many that be of incredulous, heretical or il parents, A great blessing, to haue Catholike progenitors: and very cōmendable to cleaue fast to their faith. yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents. And it is a great sinne to forsake the faith of our fathers that be Catholikes, or contrarie to our education in the Church to folovv strange doctrines, abandoning not onely our next natural parents faith, but the aūcient faith and beleefe of al our progenitors for many hundred yeres together. And if to folovv the faith of mother and grandmother onely, the Christian religion being then but nevvly planted, vvas so commendable euen in a Bishop, hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued?
Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith. Apol. cōt. But S. Hierom, Ruff. li. 1. c. 8. I am a Christian, The peoples speaches of their fathers faith, is very Christian and laudable. saith he, and borne of Christian parents, and carie the signe of the crosse in my forehead. And againe ep. 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine, that faith vvil I hold fast being an old man, vvherein I vvas borne a child. And the holy Scriptures set vs often to schole to our fathers. Deut. 32. & Ps. 43. Aske thy fathers, and they vvil shevv thee, thy auncetours, and they vvil tel thee. And againe, Our fathers haue shevved vnto vs. And cōmonly the true God is called the God of the faithful and of their forefathers. Dan. 2. 3. And false Gods and nevv doctrines or opinions be named, Nevv and fresh, such as their fathers vvorshipped not. Deut. 32. Finally S. Paul both here and Act. 24. often els alleageth for his defense and commendation, that he vvas of faithful progenitors. And it is a case that Heretikes can not lightly bragge of, no one sect commonly during so long vvithout intermission, 2 Cor. 11. that they can haue many progenitors of the said sect, Vvhich is a demonstration that their faith is not true. and that it is impossible our Catholike faith to be false, supposing the Christian religion to be true.
1:6
;Here againe it is plaine that holy Orders giue grace, & that euen by and in the external ceremonie of imposing the Bishops hands. And it is a maner of speach specially vsed in this Apostle and S. Luke, that Orders giue grace to the ordered, & that to take orders or authoritie to minister Sacramēts or preach, is, to be giuen or deliuered to Gods grace. Act. 14, 25.
1:9
Concordance Tit. 3, 5.
Concordance Tit. 1, •.
1:11
Concordance 1 Timo. 2, 7.
1:12
12. Depositum.] A great comfort to al Christians, Al our good deedes are laid vp vvith God, to be revvarded that euery of their good deedes and sufferings for Christ, and al the vvorldly losses susteined for defense or confession of their faith, he extant vvith God, and kept as depositum, to be repaied or receiued againe in heauen. Vvhich if the vvorldings beleeued or considered, they vvould not so much maruel to see Catholike men so vvillingly to lose land, libertie, credit, life and al for Christes sake and the Churches faith.
1:13
13. A forme.] The Apostles did set dovvne a platforme of faith, doctrine, & phrase of Catholike speach and preaching, & that not so much by vvriting (as here vve see) as by vvord of mouth: to vvhich he referreth Timothee ouer and aboue his Epistles vnto him. And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion, We must speake in Catholike termes, after a certaine rule of faith, and forme of vvordes. S. Augustine expresseth in these vvordes li. 10 de ciuit. c. 23. Philosophers speake vvith freedom of vvordes &c. but vve must speake according to a certaine rule, lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same. Trinitie, person, essence, Consubstantial, Transsubstantiation, Masse, Sacrament, and such like, be verba sana (as the Apostle speaketh) sound vvordes, giuen to expresse certaine high truthes in religion, partly by the Apostles and first founders of our religion vnder Christ, and partly very aptly inuented by holy Councels and fathers, to expresse as neere as could be the high inestable or vnspeakable veritie of some points, and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things, vvhich the Apostle vvarneth Timothee to auoid 1 ep. c. 6, 10. and 2 ep. 2, 16. See the Annotations there.
Faith and loue coupled commonly together in this Apostles vvritings.
〈Greek〉
1:16
Concordance 2 Tim. 4, 19.
;Vvhat a happie & meritorious thīg it is to relieue the afflicted for religiō, & not to be ashamed of their disgrace, yrōs or what miseries so euer.
1:18
18. Our Lord.] Relieuers of Cath. prisoners. To haue this praier of an Apostle, or any Priest or poore Cath. man so relieued, giueth the greatest hope at the day of our death or general iudgemēt, that can be: and it is worth al the landes, honours, and riches of the vvorld.
1:2
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Ver. 2 . “To Timothy, my dearly beloved son.”
1:3
Origen † AD 254 Origen De Principiis 2.4.2
… And when Paul says, “I thank my God, whom I serve in my spirit from my forefathers with pure conscience,”
Origen † AD 254 Origen Against Celsus 5.61
… nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, “I thank my God, whom I serve from my forefathers with a pure conscience.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… Peter calls the man irreproachable in all things one that “worketh righteousness,” [and Paul says] “touching the righteousness which is in the law found blameless.” Again, “I give thanks to God, whom I serve from my forefathers with a pure conscience,” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Ver. 3, 4 . “I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I might be filled with joy.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
“Wherefore we receiving a kingdom which cannot be moved, let us have grace [or gratitude,]
1:4
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… that your hearts might be comforted.” ( Col. ii. 1, 2 .) And to the Thessalonians, “As when a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls.” ( 1 Thess. ii. 7, 8 .) And to Timothy, “Remembering thy tears, that I may be filled with joy.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
… as many as are in mourning, exchange tears for tears. He mourned not for the dead; but for those that were perishing whilst alive. Shall I tell of other tears? Timothy also wept; for he was this man’s disciple; wherefore also when writing to him he said, “Remembering thy tears, that I may be filled with joy.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
… For he was detained in prison by the emperor. But when at the end of the Epistle he invited him to come to him, then he informed him of it. He does not at the outset plunge him into sorrow, but encourages the hope that he shall see him. “Greatly desiring to see thee,” and “Do thy diligence to come unto me shortly.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
… ii. 17 .) If he then felt so much at being separated from his disciples, what thinkest thou were the feelings of Timothy? If on parting from him whilst living he wept, so that Paul says, “Being mindful of thy tears, that I may be filled with joy.” (
1:5
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.23
… We learn this from the words written among many other exhortations to Timothy, the disciple instructed from a babe in the Holy Scriptures by the glorious faith of his grandmother and mother
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… 41; xvi. 1 .) Great was the grace of Timothy. When Barnabas departed ( ἀπέστη ), he finds another, equivalent to him. Of him he saith, “Remembering thy tears and thy unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Ver. 5 . “When I call to remembrance the unfeigned faith that is in thee.”
1:6
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 1
I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… For what “a gift” is, that is “a ministration,” that he calls “an operation” also. Thus fulfil thy ministry; ( 2 Tim. iv. 5 . ministry .) and, “I magnify my ministration:” ( Rom. xi. 13 . office .) and writing to Timothy, he says, “Therefore I put thee in remembrance that thou stir up the gift of God, which is in thee. (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Ver. 6 . “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.”
1:7
Tertullian † AD 220 Scorpiace 13
… if we suffer, we shall also reign with Him; if we deny Him, He also will deny us; if we believe not, yet He is faithful: He cannot deny Himself.” “Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner;” for he had said before: “For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Ver. 7 . “For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.36
… We, however, on our side require them to acknowledge a grace like that which the apostle describes, when he says: “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.26
… but I warn him as a son to acknowledge that he is really ignorant of that which he knows nothing about; nor to attempt to teach that which he has not yet learnt, lest he should deserve to be compared with those persons whom the apostle mentions as “desiring to be teachers of the law, understanding neither what they say nor whereof they affirm.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.10
… Because faith is thus possessed, according as God has given to every one the measure of faith. For if men have it not of themselves, but men receive the Spirit of power and of love and of continence, whence that very same teacher of the Gentiles says, “For we have not received the spirit of fear, but of power, and of love, and of continence,”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 39
The apostle also says to Timothy, “For God hath not given to us the spirit of fear, but of power, and of love, and of a sound mind.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 40
… The true faith, however, and sound doctrine declare that both graces are from God; the Scripture says, “From His face cometh knowledge and understanding;” and another Scripture says, “Love is of God.” We read of “the Spirit of wisdom and understanding.” Also of “the Spirit of power, and of love, and of a sound mind.”
John Cassian † AD 435 The Conferences of John Cassian 11.13
… Finally the blessed Apostle, who had by the power of the Lord’s love already passed through the servile stage of fear, scorns lower things and declares that he has been enriched with good things by the Lord, “for God hath not given us” he says “a spirit of fear but of power and of love and of a sound mind.”
1:8
Tertullian † AD 220 Scorpiace 13
… “It is a faithful saying: For if we are dead with Christ, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us; if we believe not, yet He is faithful: He cannot deny Himself.” “Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… of the Gospel according to the power of God, who hath saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought to light life
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.48
… who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now manifested by the coming of our Lord Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.22
… not according to our works, but according to His purpose and grace, which was given to us in Christ Jesus before the eternal ages, but is now made manifest by the coming of our Saviour Jesus Christ.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 12
… Then, to quote one passage more, he says to Timothy: “But be thou a co-labourer with the gospel, according to the power of God, who saveth us and calleth us with His holy calling,—not according to our works but according to His own purpose and grace, which was given us in Christ Jesus.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.65
… For, writing to Timothy, he says, “Labour along with the gospel according to the power of God, who saves us, and calls us with His holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the times of eternity, but is now made manifest by the coming of our Saviour Jesus Christ.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 115.4
… which is put still more clearly in another place in this way, “Labor together in the gospel according to the power of God, who saveth us and calleth us with His holy calling, not according to our works, but according to His own purpose and grace.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.27
… But on the other hand, since in things of God, that is to say, in regard to the birth of God, there is nothing that is not before time eternal: it is illogical to use of Him the phrase “before He was born,” or to suppose that He Who possesses before times eternal the eternal promise, is merely (in the language of the blessed Apostle
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.15
… “Wisdom hath built her an house, and set up seven pillars to support it, and she hath slain her victims. She hath mingled her wine in the bowl, and made ready her table, and sent her servants, calling men together with a mighty voice of proclamation, saying: ‘He who is simple, let him turn in to me.’”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.15
… Thus the salvation provided by this religion, by which alone, as alone true, true salvation is truly promised, was never wanting to any one who was worthy of it, and he to whom it was wanting was not worthy of it.
St Augustine of Hippo † AD 430 On Christian Doctrine 3.34
… just as the apostle, writing to Timothy, speaks of the grace which is given to the saints: “Not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 14
… of which He elsewhere says, “That the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her that the elder shall serve the younger.” And in another place he says, “Not according to our works, but according to His own purpose and grace.”
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St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 9
… All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality.
Origen † AD 254 Origen Against Celsus 3.61
… who are sick, respecting which the word says, “They that be whole need not a physician, but they that are sick;” others, again, which to the pure in soul and body exhibit “the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,” and “by the appearing of our Lord Jesus Christ,”
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 33
The Son of God, our Lord and Saviour Jesus Christ, having become man for our sakes, and having destroyed death, and delivered our race from the bondage of corruption
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… And the Law was spoken by Angels, and perfected no one , needing the visitation of the Word, as Paul hath said; but that visitation has perfected the work of the Father. And then, from Adam unto Moses death reigned ; but the presence of the Word abolished death
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
Ver. 10 . “But is now made manifest by the appearing of our Saviour Jesus Christ, Who hath abolished death, and hath brought life and immortality to light by the Gospel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
Ver. 15 . “And should deliver them,” he says, “who through fear of death were all their lifetime subject to bondage.” Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.55
… What is the lesson and instruction he would thus impress upon us? Not to be proud of earthly things, or puffed up by knowledge, or excite the flesh against the spirit. He fights for all, prays for all, is jealous for all, is kindled on behalf of all, whether without law, or under the law; a preacher of the Gentiles,
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
Ver. 11 . “Whereunto I am appointed a preacher and an Apostle, and a teacher of the Gentiles.”
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St John Chrysostom † AD 407 Homilies on 2 Timothy 2
Ver. 12 . “For the which cause I also suffer these things, nevertheless I am not ashamed. For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 35
… “I have kept the faith;” but then it is he too who says again: “I know whom I have believed, and am persuaded that He is able to keep my deposit against that day”—that is, “my commendation;” for some copies have not the word depositum , but commendatum , which yields a plainer sense.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… The Apostle exhorts his beloved son Timothy, in his first Epistle, ‘to be nourished with the word of faith, and the good doctrine whereto he had attained.’ And in the second, ‘Preserve thou the form of sound words which thou hast heard of me, in faith and love which are in Christ Jesus
St Gregory of Nyssa † AD 395 On the Holy Spirit 1
… and if any one were to term some individual a man, and yet were unable to produce evidence in his case of the foregoing signs of human nature, his terming him so would be a valueless honour. Thus, too, the Christian is marked by his Belief in Father, Son, and Holy Ghost; in this consists the form of him who is fashioned
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… In the First Epistle to Timothy do we not read: “These things command and teach?” What these things are, has been told previously. Do we not read there: “Rebuke not an elder, but entreat him as a father?” Is it not said in the Second Epistle: “Hold fast the form of sound words, which thou hast heard of me?”
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Tertullian † AD 220 The Prescription Against Heretics 25
… “O Timothy, guard that which is entrusted to thee;” and again: “That good thing which was committed unto thee keep.”
St Basil the Great † AD 379 De Spiritu Sancto 5
… “God hath revealed him to us,” it is said, “by ( διά ) the spirit;” and in another place, “That good thing which was committed unto thee keep by ( διά ) the Holy Ghost;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.32
… And again, But He who sealed us for this very purpose is God, who gave us the earnest of the Spirit . And again, He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit which dwelleth in you . And again, writing to Timothy, That good thing which was committed to thee guard through the Holy Ghost which was given to us
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.1
… whose feet are beautiful, for you bring glad tidings of peace and of the good things with which ye have come; beautiful again in our eyes, to whom ye have come in season, not to convert a wandering sheep, but to converse with a pilgrim shepherd? What think ye of this our pilgrimage? And of its fruit, or rather of that of the Spirit within us,
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Tertullian † AD 220 The Prescription Against Heretics 3
… It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenæus, deserted His apostle:
Tertullian † AD 220 Against Hermogenes 1
… He falsifies by a twofold process—with his cautery and his pen. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes.
Tertullian † AD 220 On the Resurrection of the Flesh 24
… and how then are they here? “Most miserable,” no doubt, as the apostle declared them, are they “who in this life only” shall be found to have hope: they will have to be excluded while they are with premature haste seizing that which is promised after this life; erring concerning the truth, no less than Phygellus and Hermogenes.
Tertullian † AD 220 De Fuga in Persecutione 2
… and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme.
St John Chrysostom † AD 407 Homilies on Philippians 1
… It is not once, or the second, or third time, but always, from the time ye believed until now, ye have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, “This thou knowest, that all that are in Asia turned away from me.” (
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 2
… Crocus also, worthy both of God and you, whom we have received as the manifestation of your love to us, hath in all things refreshed me, and “hath not been ashamed of my chain,”
Origen † AD 254 Origen De Principiis 3.1.20
… How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, “The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day.”
Origen † AD 254 Origen De Principiis 3.1-2.20
… “The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
He does not say, Bestow upon, but “share with the necessity
St Augustine of Hippo † AD 430 The Confessions 13.25
… Now we were saying, that by these fruits of the earth works of mercy were signified and figured in an allegory, the which are provided for the necessities of this life out of the fruitful earth. Such an earth was the godly Onesiphorus, unto whose house Thou didst give mercy, because he frequently refreshed Thy Paul, and was not ashamed of his chain.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 97
… “The Lord give mercy to your house, for he oft refreshed. me and was not ashamed of my chain;” “The Lord grant unto him that he may find mercy of the Lord in that day.”
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St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 10
… None of those things which ye have done to them shall be passed by without being reckoned unto you. “The Lord grant” to you “that ye may find mercy of the Lord in that day!”
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 9
Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may “God grant that they find mercy of the Lord in that day,”
Tertullian † AD 220 On the Resurrection of the Flesh 23
… Even as he says to the Galatians: “Let us not be weary in well-doing: for in due season we shall reap.” Similarly, concerning Onesiphorus, does he also write to Timothy: “The Lord grant unto him that he may find mercy in that day;”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
… “Hear, O Israel, the Lord thy God is one Lord,” that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord. The Apostle, too, says: “The Lord grant unto him to find mercy of the Lord.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
For he was then in Rome, of whom he said “The Lord grant unto him that he may find mercy of the Lord in that day.” (
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1. Paul an Apostle of Jesus Christ, by the will of God, according to the promise of life, which is in Christ Jesus (understand, writes and blesses saying): 2. To Timothy my most beloved son (be) Grace, mercy, peace from God the Father. — Note: Paul here says that he is "an Apostle according to the promise of life, which is in Christ," that is to say, I am sent by God as an Apostle and legate to preach eternal life promised through Christ. Or more plainly: I am sent by God as Apostle and legate according to, that is, for, the promise of life, so that namely in the name of God I promise eternal life, which is in Christ, that is which is bestowed through Christ, namely to Christians, the disciples of Christ: for the obtaining of which it is right to suffer all hardships and even death itself here, says Primasius. So also Ambrose, Theophylactus, Oecumenius. For thus a legate is said to be sent to make peace, to redeem captives, to promise marriage, or to make betrothals; for any legate is sent and directed to accomplish some certain business. In the same way the Apostle says he is a legate for the promise of life, so that namely he promises eternal life to those believing in Christ and obeying him. The preposition therefore according to determines and expresses the office to which the Apostle is sent, and has the same force as the preposition to, or as to; for it answers to the Hebrew על al. Whence note secondly: The Apostle puts this title of his dignity before, so that he may insinuate and show the excellence of the Apostolic office before Moses and the Prophets. For Moses promised to the observers of his law life, but temporal, namely the happiness of the present life in abundance of wine, honey, oil; but Christ and the Apostles promise to those keeping the law of Christ heavenly, blessed and eternal life.
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By the preceding words the Apostle commended the dignity of his office and apostolate, and in commending himself he insinuates himself into the mind of Timothy: but here he shows extraordinary love toward him, so that Timothy might receive from Paul, as from a most loving parent, the commands which he will henceforth prescribe to him, most affectionately: for a teacher needs both benevolence and authority with his disciples. He shows this love by saying: I remember not only you, O Timothy, but I also give thanks to God, that you bring to mind the memory of you constantly and place it before my mind, that is to say, I hold you in such esteem, I love you so much, that on account of you and the memory of you I break forth into thanksgiving and praises of God, and think myself to be affected by a signal benefit from God, when he suggests to me the remembrance of you, and therefore I give him thanks. Note: For "serve" in Greek is λατρεύω, that is to say, whom namely I worship God with latria, just as my forefathers Abraham, Isaac, Jacob and the rest afterward, from whom together with nature and existence, I received true religion and piety as if by hand. Thus St. Ambrose, Anselm and others. Second Note: He says he serves God from his forefathers, because although he sometimes judaized and for a brief time opposed Christ as God, nevertheless he always retained the worship and love of the one true God, so that he could say to him: You alone, O Lord, I worship with latria; and this "in a pure conscience," because my conscience is witness to me, that I hold, love and zealously regard no other than you as my God; and so when I opposed Christ, my conscience is witness to me, that I did this not from hatred of Christ or God, but rather from zeal for God and the law of God: for I did not know that he was the Messiah sent by God, and I thought in my conscience that I ought to stand and fight for my country's law given by God to Moses; I thought that in this persecution of Christ I was especially worshipping God, and rendering to him a most pleasing service. Whence as soon as I was illuminated by God and saw that I was in error, I immediately corrected the error, gave myself wholly to Christ, and defended Christ and the law of Christ as much as I had previously attacked it. Thus Theodoret. Moreover, the Apostle does not say: I have served always; but only: "I serve," because namely I serve in the present, and I have served from infancy, although for a brief time this service was interrupted by error. Second, Theophylactus understands by "pure conscience" a life pure from crimes, that is to say, Although I judaized, I was nevertheless pure from gluttony, lust and other vices by which men commonly stain their conscience. Third, Chrysostom opposes "pure conscience" to simulation and hypocrisy, and wishes it to be called pure, that is true and simple; so that the sense here is: I Paul always, even while I judaized, was far from simulation and falsehood, but served God with a candid and simple mind; as I felt inwardly in my mind, so I spoke, acted and professed outwardly the faith and worship of the one true God, that is to say, Paul: Do not suspect, O Timothy, that I write one thing and think another; my conscience is pure and simple, as it always has been. But the first sense seems to be the genuine one and from the mind of the Apostle. Concerning a pure conscience St. Ambrose truly says, book II On Duties, chapter 1: "Tranquility of conscience and security of innocence will make life blessed;" and Cicero, book II Tusculan Disputations: "There is," he says, "no theater greater than virtue and conscience." See St. Bernard, book On the Interior House, chapter XXII.
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He continues to show the ardor of his love toward Timothy, that is to say, Although I am placed in chains and am to be killed shortly, nevertheless before death I desire to enjoy the sight of my Timothy, and this because I am mindful of your tears, which namely you shed at my recent departure, and you wept like an infant torn from the breasts and milk of its mother, says Chrysostom, and this weeping of yours brought me sadness, which will be relieved and I will be filled with joy, if I see you and enjoy you. "For to those who love," says Aristotle, book IX Ethics, XII, "the sight itself is most lovable, because from this especially love exists and arises."
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Here he gives a second reason why he is held by such a desire to see Timothy, namely that he remembers his sincere faith, by which Timothy was seized with love and desire for Paul. Which (faith) also dwelt first in thy grandmother Lois, and in thy mother Eunice, but I am confident that in thee also. — "Dwelt," that is, firmly and permanently adhered; for by this signification and by personification the Hebrews say that virtues and vices, as it were certain persons, dwell in our soul, when they reside in it as in a firm seat and their own place. Note: Timothy's mother was a Jewess, but because she dwelt in Greece, a Greek name was given to her. For Eunice, in Greek, means Victory, or rather the Conqueror, and properly the Conquering one; just as Lois (who was Timothy's grandmother) signifies the Better: λωΐων to the Greeks is the same as better. Hugo seems to have read Eutyche for Eunice; for he interprets it as the Fortunate one, since fortune to the Greeks is called τύχη, and fortunate εὐτυχής. Note secondly: For "I am confident" the Greek is πέπεισμαι, that is, I persuade myself; for Paul did not believe by divine faith, but only by human faith, which is sought from signs and conjectures, and he was reasonably persuaded to himself that Timothy possessed faith not feigned. See what is said at Rom. VIII, 38. Note thirdly: The Apostle here praises Timothy from his faithful parents, through whom faith was as it were hereditary to him; at the same time he tacitly stimulates Timothy by this domestic example of his parents to imitate their faith and virtue: for it is a great benefit of God to obtain pious parents, and especially a mother, on whom almost the entire education of children depends. Thus Nazianzenus, oration 24, beginning of tome II, praises his brother Caesarius deceased from his mother, who, devoted to piety and God by her parents, imbued her husband (formerly a Gentile) and all her offspring with her piety, so that she saw both her husband and her son elevated to the episcopate, and made all her offspring, namely Gorgonia, Caesarius and Gregory Nazianzenus, holy.
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as if to say, Because faith is to you as it were hereditary, so that I do not doubt of it, one thing remains for you to do, namely that you do not allow this faith, as if growing old through long use and custom, or weakening through fear of persecution (as is gathered from verse 8), to slumber or become torpid, but that you stir it up equally as the grace given to you in ordination. Note: For "resuscitate" the Greek is ἀναζωπυρεῖν, which properly signifies to stir up fire buried in ashes and extinguished by breath, bellows or fan, so that it may blaze again. St. Ambrose translates it "recreate," that is, he says, "cherish," as if to say, The zeal, charity and grace which you, O Timothy, received in my ordination, gradually grows faint with time, and is partly by persecutions, partly by sloth, partly by fear, partly by human weakness and mutability, as if buried and extinguished under ash and cold: see therefore that you stir it up, that you rekindle the flame of charity and continually cherish and increase its ardor; for this purpose let bellows and fans to you be prayer, meditation, pious reading, alacrity and vigilance of mind, study, exercise and greater effort toward virtues, and especially labor and zeal for the salvation of the people committed to you to be procured more diligently and fervently. Thus St. Chrysostom, Theophylactus, Oecumenius, Theodoret. By these bellows the spirit will be stirred, and the contracted and dormant freedom of the spirit, by which with its loves, terrors, errors this world will be overcome, says St. Anselm, which grace and charity strives to press down and suffocate; and cupidity and fear being overcome, charity will again begin to blaze, and will blaze more each day. Whence the author of Questions on the New and Old Testament in Augustine, Question CXX, teaches that sacred reading is to excite this grace thus: "Our devotion," he says, "is stirred up when those things which are not indeed unknown are nevertheless reviewed. Such is the nature of our mind, that it becomes torpid if use of gifts ceases; for as iron unless it be used contracts rust: so also the soul unless it be exercised more frequently in divine readings; wherefore David says that he is blessed who meditates on the law of the Lord day and night: for the desire of the soul is stirred up toward works of salvation by fasting, prayer and mercy (add, by use and exercises). Whence the Apostle to Timothy among other things says: That you may stir up, he says, the grace of God which is in you." Note here in passing that grace does not predetermine free will; rather free will imbued with grace itself stirs up and excites the grace itself, which is dormant, and thus itself toward good works, and toward their fervor and increase. Note secondly: From the fact that the Apostle says "the grace which is in you through the laying on of my hands," it is clearly shown that the laying on of hands, that is Order, or rather ordination, is a Sacrament: for through this God as through an instrument confers grace, as the Apostle says here. Just as therefore from the fact that through baptism, as through an instrument, the soul is washed and grace is infused, all rightly conclude that baptism is a Sacrament; so likewise by the same reasoning we conclude here concerning ordination. For ordination has its signs and symbols, namely matter, the laying on of hands, and its form the sacred words by which the Bishop in ordaining confers the power of Order; the effect of which is grace: but a Sacrament is nothing other than a sensible sign consisting of sensible matter and form, which confers grace: it is necessary therefore that ordination be a Sacrament equally as baptism and the Eucharist. You will say: For grace the Greek is χάρισμα, which signifies graces and gifts freely given, such as the gift and office of teaching and ruling, namely the episcopate itself, the doctorate and the like: for these are called charismata; therefore Paul does not speak of sanctifying grace, which is the effect of a Sacrament. I answer: The Greek χάρισμα signifies any gift whatsoever, whether of graces freely given or of sanctifying grace; but that here it signifies charity and sanctifying grace is evident from the reason and explanation which the Apostle subjoins: for explaining this grace he immediately adds: "For God hath not given us the spirit of fear, but of power and of love and of a sound mind;" therefore the grace given to Timothy in ordination, which the Apostle wishes to be stirred up by him, is the spirit of power, love and sobriety. Thus Chrysostom, Theophylactus, Oecumenius and others. Thus the gift of continence given to each one by God the Apostle calls χάρισμα, I Cor. VII, 7; thus the grace of Christ opposed to the sin of Adam he calls χάρισμα, Rom. V, 15; thus eternal life he calls χάρισμα, that is grace, because it is the effect of sanctifying grace, Rom. VI, 23; thus Rom. I, 14: "That I may impart to you some spiritual grace," in Greek is χάρισμα. Behold in these passages χάρισμα signifies grace not freely given but sanctifying.
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He gives the reason why Timothy and anyone similar ought to stir up the grace which he has received, and what things should incite him to do this, that is to say: We have received from God a spirit not of timidity, so that in persecutions and temptations we might be afraid and shrink back in spirit; but on the contrary we have received a spirit of magnanimity, so that we might powerfully overcome all adversities, and freely preach and defend the faith of Christ; and therefore this spirit of magnanimity, whenever some fear or torpor creeps in, we ought to stir up and courageously and forthrightly undertake whatever is hard and arduous. For this is our calling and profession; to this we are destined by God; to this we have received abundant spirits and powers of grace: these alone ought to be stirred up and sharpened by us. Hence note: For "spirit of timidity" in Greek it is δειλίας, that is cowardice and sloth, such as belongs to those who are weak in spirit, fearful, contracted and abject. "But of virtue," in Greek δυνάμεως, that is of fortitude and strength; so that we might hold the faith not only firmly but also preach it in persecution amid enemies: nor fear, but desire to die for it, and thus since we are Bishops, as it were we lead the people as commanders to martyrdom; for as this virtue of fortitude is especially required in a commander of war, so it is conformably given to a Bishop by virtue of the sacrament of Orders, by which he is consecrated a commander of the war of the faithful. Just as therefore in baptism we become servants of Christ, and there is given to us through baptism grace by which we might live Christianly and innocently and serve Christ; and just as in the sacrament of Confirmation we become and are as it were enrolled as soldiers of Christ, and are sealed with the sign of the cross and enrolled in the militia of Christ; and conformably by virtue of Confirmation there is given to us grace to fight forthrightly for the faith of Christ, so that we might prefer to die rather than lose or betray it: so in the sacrament of Ordination we are constituted commanders of Christian militia, and consequently by virtue of this Sacrament there are given to us the virtues necessary for this command; and first of all an unconquerable strength of spirit and fortitude, by which we not only overcome all fears and terrors both of men and demons, but also drive them away from the other faithful, and thus incite the faithful themselves to crosses and martyrdom. That Cornelius, the Roman Pontiff, did thus is taught by Cyprian, epistle 57 to Cornelius: "With exultation," he says, "we have received you as a leader there in confession to the brethren, and moreover the confession of the leader has grown from the confession of the brethren; so that, while you go before to glory, you have made many companions of glory, and have persuaded the people to become confessors, while you yourself are first prepared to confess for all: so that we do not find what we ought first to preach in you, whether your ready and steadfast faith, or the inseparable charity of the brethren; the virtue of the Bishop there was publicly approved, the union of the following brotherhood was shown, while among you there is one mind and one voice, the whole Roman Church has confessed." This therefore is the first gift of a Bishop, and it is especially necessary, namely fearless freedom and fortitude, by which the most excellent and most celebrated Bishops have excelled. Thus that great Hosius, Bishop of Cordoba, addressed Constantine the Emperor thus: "Cease, I beseech you, Emperor, nor do you meddle in ecclesiastical matters, nor command us in this kind, but rather learn these things from us: God has entrusted the Empire to you, to us He has committed the things of the Church." St. Athanasius reports this, epistle to those living a solitary life. Thus St. Ambrose rebuked Theodosius, resisted the Empress Justina, and addressed Valentinian thus: "Do not burden yourself, Emperor, so as to think that you have imperial right in those things which are divine; do not exalt yourself, if you wish to reign longer; palaces belong to the Emperor, the Church belongs to the priest." Ambrose himself reports this, epistle 33 to Marcellina his sister. Arius threatened death to Ambrose; to whom he said: "God permit you to do what you threaten: I will suffer what is the priest's, you do what is the eunuch's." Thus St. Hilary, book Against the Emperor Constantine: "I proclaim," he says, "amid the midst of enemies: nor let us fear, but let us desire to say to you, Constans, what I would have said to Nero, what Decius and Maximianus would hear from me: you fight against God, you rage against the Church, you persecute the saints, you take away religion, you are now a tyrant not of human but of divine things; you falsely claim to be Christian, you are a new enemy of Christ, you anticipate Antichrist." And below: "You, Constans, most cruel of all cruelties and most wicked of mortals, rage against us more than the Pagans." Thus St. Athanasius, in the epistle already cited: "Who," he says, "would dare to call Constantius a Christian, and not rather an image of Antichrist? For what is lacking to him from the marks of Antichrist? Or what reason is there why Constantius should not in every way be held to be Antichrist, and conversely Antichrist be held to be Constantius?" Soon after he calls him an apostate, a deserter of the faith, a dog, an executioner, a son of perdition, a plague, a beast, a gulf of all evils, and compares him with Ahab, Antiochus and Herod. All these were surpassed by Lucifer of Cagliari, whom St. Athanasius calls the Elijah of his age, who in the book On Dying for the Son of God addresses the Emperor Constantius thus: "You have slain many, torn them apart, scattered them; but all these are martyrs. Believe me, that we have determined to be killed by you: because we see it to be better, to have God as a lover in all ages than to be punished with you, Judas Iscariot, imitator of the Jews. Hence it is, Constantius, that we all, not fearing the serpent's hissing brought upon us through you, are prepared to undergo complete destruction." And below: "You bear it ill, worm of Arius, that we defend the Son of God: if at last you open your eyes pierced by the serpent's bites, you will find that the Church holds this faith; you will find, most foolish Emperor, that Christians everywhere believe as we do, and desire to die for the Son of God as we do; and your new preaching and recent religion is blasphemy." Moreover, the titles and epithets which he bestows upon Constantius are more bitter than those which we have reported from Athanasius. The second virtue necessary to a Bishop, and which is abundantly given to him in ordination, is "charity," as the Apostle says here. For he ought to burn and excel in love toward God and neighbor, and especially toward his subjects, so that he may earnestly care for their salvation, and for it expend himself in all labors, expend his very life. Whence Christ, wishing to establish Peter as pastor and Bishop of the whole Church, questions and examines him concerning this charity a third time, saying: "Simon son of John, lovest thou Me more than these?" And when Peter answered: "Yea, Lord, Thou knowest that I love Thee;" Christ added: "Feed My lambs." The third virtue necessary to a Bishop, and which is commonly given to him in ordination, is sobriety, in Greek σωφρονισμός. This can first be translated as sobriety, or temperance in food and drink, so that it is the same as σωφροσύνη; second, it can be translated as chastity; third and best, σωφρονισμός is moderation and restraint, or, as Theodoret and Theophylactus say, chastisement; and, as the Syriac version has it, admonition, by which namely we chastise, restrain and moderate fears equally with desires and disturbances of mind, and all vices not only in ourselves but also in others. For a notable virtue of a Bishop is equanimity and moderation of mind, and a measured and free correction of vices. And thus "sobriety" can be understood here, as our Interpreter has translated it, so that it is due temperance and moderation not only in food but in all things, so that we bear all things both adverse and prosperous constantly and moderately, and so that we moderate all things which are excessive and immoderate both in ourselves and in others. Whence St. Augustine, in On Grace and Free Will, chapter XVIII, for sobriety reads continence, which is a general virtue, restraining and holding the mind in its duty, lest it be imbued with fear, love, hatred, torpor, luxury, sleep, or any other immoderate and vicious affection, dissolved or weakened; but that it be wholly sound, whole and perfect. Hence σωφρονισμός could be translated here by some as soundness of mind. For thus Paul understands this word in II Corinthians V, 13, when he says: εἴτε ἐξέστημεν, Θεῷ, εἴτε σωφρονοῦμεν, ὑμῖν, that is "whether we are beside ourselves, it is for God; or whether we are sober, it is for you;" thus also Plato, in book I of the Republic: τὸ γὰρ σωφρονεῖν ἐναντίον ἐστὶ τῷ μαίνεσθαι, that is, to be wise or sound in mind is contrary to that which is to be foolish or to go mad. For a great part of mankind, which pursues its desires as if they were furies, either goes mad or is foolish. But a Bishop ought to be wise, and to free others from this madness, and to teach them true wisdom, which consists in the restraint of vices and the moderation of all passions.
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He commands Timothy here to explain the spirit not of fear, but of fortitude, which he received in his ordination, that is to say: Do not fear, O Timothy, do not be ashamed, but preach intrepidly and courageously the faith and doctrine of Christ, to whom Christ bore witness by so many words, reasons and miracles, indeed by His blood and death: let it not shame you also to profess me, who am now bound, through faith in Christ, as your master. For our glory is the cross of Christ, the bonds of Christ, the death of Christ; for we preach Christ crucified: and far be it from a Christian, much more from a Bishop, to glory save in the cross of our Lord Jesus Christ. Note: For testimony the Greek is μαρτύριον, which partly signifies testimony, or confession, which (as I have said) Christ made before Pontius Pilate and all the Jews, partly signifies martyrdom. For Christ suffered death as a martyr for His confession and doctrine, and bore witness to it through martyrdom, that is to say: Do not be ashamed of the doctrine which Christ taught and testified to; do not also be ashamed of the cross, the martyrdom and bonds of Christ, by which He sealed and confirmed His doctrine. But suffer together with the Gospel according to the power of God. — For suffer together the Greek is συγκακοπάθησον, that is, to suffer together and to be afflicted together with the Gospel, that is to say, as Theophylactus says: The Gospel and the preaching of the Gospel suffers persecution and is afflicted, and in me bound as if bound and constrained by bonds it is held and pressed down; you suffer together with the Gospel, indeed for the Gospel, and bravely endure all things, both the torments and terrors of the Gentiles and Jews, so that you do not refuse to be bound with me who am bound, but rather desire it; and this not through yourself or your natural powers, but "according to the power (δύναμιν, that is, potency) of God:" namely, God, who calls you to this contest, so that you may fight and conquer for His faith and glory, He Himself will be present to you, will powerfully supply strength, and thus will strengthen you, so that generously, indeed joyfully and gladly you may endure all adversities, however grave, for the Gospel: therefore, distrusting yourself and your powers, cast yourself upon God, pray, invoke Him, He Himself will take you up, and beyond the powers of nature, He will make you stronger than all enemies, tribulations and torments.
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For "liberated" in Greek is τοῦ σώσαντος, that is, who saved us, or delivered us, as Ambrose reads it, namely from sin and eternal death. Second, God "called us with a holy calling," when He called us from infidelity and sins to His faith and holiness, and to a holy and divine life. Third, this calling is not "according to works," that is, merits, as Ambrose reads it, as if to say: It is not from the merit of our works, as the Pelagians wish; but from the purpose and grace of God; whence it is clear that "purpose," which the Apostle so often emphasizes, is opposed to the merit of works, and signifies only the liberal and gratuitous decree of God, or His good pleasure, as I said on Rom. III, 28. The Apostle adds these epithets of liberating and calling to God, so that he may sharpen hope and prove that the power of God will be present to Timothy, and to all who suffer with the Gospel and for the Gospel, as if to say: Consider, O Timothy, with what power and might God liberated you from the power of the demon, sin, and hell, when He called you to faith and holiness; consider how powerfully He changed your heart, so that by the force of the divine Spirit He inverted all your customs and affections; so that from impure you became pure, from a sinner holy, from carnal spiritual, from animal angelic, from earthly heavenly; consider that God accomplished this, not on account of merits, nor as to a friend, but to an enemy, on account of His mere grace and benevolence toward you. Conclude therefore that God, once so liberal and benevolent to you, will much more now be present to you, already justified, already a friend, already deserving and working for the Gospel, striving and suffering, and will cooperate, so that you may not only bear hard and sad things, but also overcome and triumph. Thus Chrysostom. Which (grace) was given to us in Christ Jesus before the times of ages. — Note: This grace was not actually given to us from eternity, inasmuch as we did not yet exist in the nature of things, so as to be capable of receiving grace: when therefore it is said here that grace was given from eternity, understand it in God's decree and predestination, so that "given" is the same as decreed and predestined, according to Can. 36. Whence in Tit. cap. I, vers. 2, the Apostle says it was not given, but promised by God. The Apostle calls this grace and glory "before the times of ages"; here however he says not promised, but given, both to signify that all things are and were present to God from eternity, and that God's eternity and the eye of His providence extend to all times and embrace them, just as a circle encompasses and embraces all things that are circumscribed by the circle; and to signify that the donation of this grace is eternal, as far as it concerns God. For God loved us from eternity, and firmly and irrevocably decreed to give us this grace: so that this donation of grace, as far as it concerns God, was not only begun from eternity, but also perfected; for donation is nothing other than the decree of giving, or the efficacious and absolute will of giving. In God however from eternity there was this absolute and irrevocable will of giving grace, to which nothing was lacking on God's part, although on the part of the creature the creature itself was lacking in existence, by which it might receive and embrace this donation made by God. When therefore the creature exists and actually obtains this grace, then on God's part no new donation is added, but that which was eternal, the subject being posited, pours itself forth and achieves its effect. Thus parents often bequeath and give many things by testament to grandchildren not yet born, but to be born afterwards. Thus Ambrose, Chrysostom, Theophylactus, Anselm, Primasius. Note: This grace was given to us "in Christ Jesus," that is, as some say, by Christ, or with Christ, or with Christ consenting and cooperating with the Father. Whence Theodoret thinks it is signified here that the eternity and divinity of the Son consubstantial with the Father. But more plainly according to the manner and phrase of the Apostle, "in Christ," that is, through Christ, namely through the merits of Christ foreseen from eternity, this grace was given to us by the Father. Before the times of ages. — St. Augustine, lib. XII De Civit., cap. XV, reads before eternal times: and thus Erasmus and Vatable translate it here. But because nothing was before eternal times, or before eternity, hence Our Author, the Syriac, and others better translate, before the times of ages. For the Greek αἰωνίων signifies not only eternal, but also secular, as St. Augustine notes lib. XVI De Civit., cap. XXVI, for αἰών to the Greeks signifies not only eternity, but also age, age, era. You may ask, what are called "eternal times"? St. Thomas says that a saeculum or age is a period of a thousand years, because a thousand years are as it were the lifespan of a man, inasmuch as human memory lasts that long, which is as it were the life of man. But this is often not true; nor is it according to the mind of the Apostle, who calls "eternal times" those things which have begun to flow and roll along together with the age and the world. Therefore "before eternal times" is the same as before the constitution of the world, before the origin of time and the world, namely from eternity. Thus Theophylactus, Anselm and others. Chrysostom notes that here is signified the immensity of God's love, inasmuch as He had us in His mind from eternity before the world, before all times, and thought of each of us in particular studiously and carefully, loved each one, and decreed and predestined to each his measure of grace through Christ.
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Now that grace (which was given by God from eternity, but hidden in God) has been made manifest through the illumination of our Savior Jesus Christ. — For illumination, the Greek is ἐπιφανείας, which signifies both appearance, as Erasmus translated it, and illustration or illumination. The appearance therefore or advent of Christ into the world is called here epiphany, or illumination, because it was illustrious; and for this Christ appeared and came, that He might illuminate and enlighten all with the light of divine wisdom, by which men might know and embrace God, salvation, and the way of salvation. Hence the feast of Epiphany is called and celebrated in the Church, by which Christ became illustrious and appeared to the three Magi and through them to the Gentiles and to the whole world. Hence Christ, John VIII, 12, says: "I," He says, "am the light of the world;" and John in cap. I, says that Christ came for this purpose, that He might illuminate every man coming into this world, namely insofar as it is on His part: for there are many who flee this light, and they shut the windows of their heart, and in their darkness and blindness wish to remain like moles and bats: such are all the unfaithful, the carnal, the reprobate. Who (Christ) destroyed indeed death, and illuminated life and incorruption through the Gospel. — For who destroyed, the Greek is καταργήσαντος, that is, who made void, rendered powerless, weakened death, and took from it all force, vigor, and dominion which it had over men. Secondly, τὸ illuminated, by Hebraism, in the signification of hiphil, is the same as brought into light, caused to shine forth, caused to appear, and exhibited and displayed life itself. For this is the Hebrew האיר heir; for the Apostle opposes these two things, "Christ destroyed death, and illuminated life," as if to say: When Christ came, death was vigorous and reigned, but Christ took away and destroyed its vigor and kingdom; on the contrary, life was hidden, as it were in the heavens with the Blessed, hidden in God, or rather life itself among men was taken away, and sat in darkness and in the region of the shadow of death, that is, it was no longer life, but death; but Christ recalled it to light and to life, brought it forth again on earth and brought it into light, and communicated it to men; whence the Syrian translates הוי היא chauui chaie, that is, vivified life, as if to say: Christ gave life to life itself, raised it from death and made it live, brought forth life and caused it to come into light: for through sin life in us was abolished and slain, and death was brought in and reigned; but Christ destroyed and killed death, and as it were raised life from death, while He brought men from death to life. Just as therefore the Hebrews take to show for to exhibit, to give, to make, to produce, as in cap. IV, vers. 14: "Alexander the treasurer showed me many evils," that is, made and inflicted: so likewise they take heir for the same purposes, that is, to illuminate, or to bring into light, especially where the matter concerns life and resurrection to life: for our life is commonly said and in reality is light; whence we say, to enjoy this life and light, or the use of light, that is, to live. For just as the use and pleasure of this life consists chiefly in light, namely that we can see the light of the sun and of the heavens, and use and enjoy it: so much more does blessed life consist in the light of glory, by which the Blessed are suffused in mind, that they may see God; concerning which it is written: "In Thy light we shall see light." Which light is diffused and derived from the mind into the body of the Blessed: for the just shall shine as the sun. Hence concerning Christ descending to limbo, and thence recalling the fathers dwelling there to life, it is said Eccli. cap. XXIV, 45: "I will look upon all that sleep, and will illuminate (that is, recall to light and life) all that hope in the Lord." Note: Christ through the Gospel, which He brought into the world, as far as it is on His part, destroyed death in reality, and restored life, and brought it into light: but as far as it is on our part, in reality it has not yet been done in us, but will be done in the resurrection, when in each of the blessed rising again death will be abolished and eternal life will flourish. For the Apostle treats not so much of present and spiritual life, which is made through grace, as of future and bodily life, which will be made through resurrection. For He says: "Life and incorruption," that is, incorruptible life: for it is a hendiadys; whence Theophylactus and the Greeks teach that Christ has destroyed death and communicated life to us only in hope in this life. "For not," says Theophylactus, "has death in reality been deleted and destroyed in us, but we hope for our future liberation from death, and the Gospel has confirmed this hope for us." The Apostle here instills this hope of resurrection, that he might apply it as it were a new spur to Timothy, to labor and suffer with the Gospel and his bonds, as he said vers. 8.
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"In quo," that is, of which, namely the Gospel: for it is a Hebraism, by which the Hebrew bet, that is, in, is put for the government of the genitive. Otherwise Primasius: "in quo," namely in Christ illuminating, he says, as if to say, Christ illuminates inwardly the minds of the Gentiles, while I preach the Gospel to them outwardly. But the former sense is clearer and more apt. Note: For preacher in Greek is κήρυξ, that is, herald. Thus St. Francis, being asked who he was, said: "I am a herald of the great God." Secondly, for teacher in Greek is διδάσκαλος, that is, doctor. Paul here claims three titles for himself: First, that he is a herald proclaiming the law of God and the Gospel of Christ. Second, that he is an Apostle, that is, a legate from Christ to all nations to be subdued to Christ and to be brought to faith and salvation. Third, that he is a doctor, teaching, demonstrating and persuading true religion, and the true way to God and blessedness. Again, he signifies that he has received these three things and has been commissioned to them by God, when he says, "I am appointed," namely by God. Finally, he confirms this by adding an argument: "For which cause I also suffer these things," as if to say, Many are doctors in word, not in life; by disputing, not by enduring: but I am truly a herald, apostle and doctor, both by teaching and by patiently suffering for my doctrine chains, prisons and all hardships. Hence St. Jerome speaks beautifully of Paul to Pammachius: "Where," he says, "is the vessel of election, the trumpet of the Gospel, the roar of our lion, the thunder of the Gentiles, the river of Christian eloquence?"
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For which reason I also suffer these things, but I am not ashamed, that is, I do not blush, I am not put to shame by shame... Thirdly, "whom I have believed" can signify three things. First, in whom I have believed, whose words I have given credence to. Second, as Ambrose says, in whom I am confident; for faith sometimes stands for hope, and to believe for to hope and to trust. Third and best, "whom I have believed," that is, to whose faith I have committed, to whom I have entrusted my deposit: for this is what is meant, as is clear from what follows; thus a depositor is said to believe a depositary with his deposit, when he places it with him, and commits and entrusts it to his faith. Fourth, "is able" signifies not only that God can preserve, but also that He will actually and in reality preserve this deposit of Paul: for it is a meiosis, of which I have spoken at II Corinthians IX, 8. The Apostle prefers to say, "is able to preserve," rather than, "will actually preserve," so that by the name of divine power in the recompense of good works and sufferings, he might stir up human weakness to steadfast hope and patience in difficult and hard things. My deposit. — You will ask, what is this? Ambrose answers first that it is the salvation of Paul, which he himself committed to God to preserve; indeed St. Thomas, I-II, Question CIV, article 9, understands it as the gift of actual perseverance, as if Paul had received a revelation concerning it, and knew for certain that he would persevere in grace until death and consequently be saved: for this seems to be what he means when he says: "I know whom I have believed and I am certain." Second, Theodoret answers that this "deposit" is the grace which God gave to Paul, and as it were deposited with him. Third, Chrysostom and Theophylact wish this "deposit" to be the faith and preaching which God committed to Paul. Fourth, the same Chrysostom and Theophylact think this "deposit" to be the faithful, whom God committed to Paul and Paul in turn to God's care. But truly all these are not so much deposits of Paul with God, as deposits of God with Paul, so that he himself might guard them; concerning which I have spoken in the first epistle, chapter VI, verse 20, and below in this chapter, verse 14, where he commands Timothy to guard and preserve strictly this deposit of God delivered to him by himself. But Paul in this verse speaks not of God's deposit, but of his own: for he says "my deposit;" although Chrysostom and Theodoret take meum passively, as if to say, The deposit which God deposited with me, yet it seems it should be taken more properly and fittingly actively: mine, namely that which I have deposited with God: whence he asserts that it is not preserved and guarded by himself, but by God. Fifth therefore and best, Theophylact and Anselm answer that this "deposit" of Paul is his own apostolate and preaching of the Gospel, namely the treasure of labors and sufferings for the Gospel which he has undergone, which Paul, suffering and dying, has as it were deposited with God, collected by himself; so that on that great day, namely of judgment, he might receive that, that is, its reward and glory, and before the whole world it might be declared that he was falsely here slandered, imprisoned, afflicted with stripes and insults, as an impostor, enemy of the gods and false apostle, and it might be publicly proclaimed that he was a true Apostle and teacher of the true God and Gospel. Ambrose notes here first that as soon as Paul and the other Apostles began to preach, the devil, grieving that souls were being snatched from him through them, raised up Nero and similar persecutors against them; so that each one might know the same will happen to him, and not wonder if in the conversion of men great difficulties are set before him, and for his labors and benefits he receives curses and evils, indeed even stripes, prisons and death. Second, in these matters we ought not to be ashamed and put to shame, but rather to rejoice and glory, because to suffer for God and the Gospel is glorious. Thus Theophylact. Nor is it strange that a Christian among chains is not ashamed, but preaches the Gospel intrepidly, since even the pagan Socrates philosophized among chains, and taught truth freely, as Plutarch teaches, in the book On Tranquility of Mind; for, as the Nazianzen says, oration 23 in praise of Heron: "The mind of the philosopher becomes more noble from what it has suffered, and as glowing iron is hardened by cold sprinkling, so he himself is hardened by dangers." For I know whom I have believed, and I am certain that He is able to preserve my deposit unto that day. — For the word gives the reason why in prisons and other sufferings inflicted for the Gospel he is not ashamed: namely because he has deposited the reward of these sufferings with God, from whom as being most faithful in His promises he certainly hopes for and awaits it. Some note here a transposition: for the sentence would be arranged more clearly by transposing the words thus: "I know and am certain that He in whom I have believed is able to keep my deposit." But this transposition is not necessary; indeed without it the discourse has more emphasis and energy, being interrupted by aposiopesis, as if to say: I know Him in whom I have believed, I know Him to be no weak or deceitful man, I know Him to be God faithful in all things and powerful, who will not suffer me to be confounded in the prisons and afflictions of the Gospel, but will repay me for them with eternal glory. Secondly, the Author of the Questions on the New and Old Testament, cited by St. Augustine, Questions CXIII, thus explains the word "know," as if Paul had not merely an obscure faith, but also clear knowledge of the articles of faith, for example that God is faithful, powerful, a just judge and rewarder of the good. This is true concerning the natural attributes of God; for these are clearly known by natural reasoning: but this fails in supernatural matters, of which the Apostle here speaks: namely that God has promised and will bestow upon the faithful eternal reward for faith, preaching, and afflictions endured for the Gospel: for that we know not by natural reasoning, but by faith alone. "I know therefore" here means the same as, I know, or I hold as certain and established: for this is the Greek οἶδα. "I am not ashamed": for this is the Greek ἐπαισχύνομαι, because namely this suffering will bring to me both the aid of God and eternal glory and honor, says Oecumenius. Whence the Apostle here calls the deposit, which Christ in Matthew XIX, 21, calls a treasure, when He says: "If thou wilt be perfect, go sell what thou hast, and thou shalt have treasure in heaven:" treasure, that is a deposit hidden away and stored up; for this is what both the Hebrew matmon and the Greek and Latin thesaurus signify. The same deposit the Apostle, in II Timothy, chapter IV, verse 8, calls the crown of justice laid up: "I have fought a good fight," he says, "I have finished my course, I have kept the faith: for the rest there is laid up for me a crown of justice, which the Lord will render to me in that day, a just judge."
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For "form" in Greek is ὑποτύπωσιν, that is a living exemplar, a living image, a living representation: for ὑποτυπόω signifies to delineate a thing thus, to depict it, to form it, so that it is fully and plainly represented. Hence among the Rhetoricians Hypotyposis is a figure, which is called Evidentia and Illustratio, when a thing is so expressed in speaking that it seems to be delineated and depicted rather than heard; or, as Quintilian says, lib. IX Instit.: "Hypotyposis is a certain form of things proposed, so expressed in words, that it may seem to be seen rather than heard." Secondly, "have," that is keep having, or retain; for it signifies an act not begun, but continued, according to Can. 32. Thus I Corinthians VII, 2: "Let each one," he says, "have his wife," that is let him retain her whom he has, and use her. Thirdly, "sound words" he calls sound doctrine, "in faith and charity," that is concerning faith and charity; "which is in Christ Jesus," that is, which is Christ's and of those who cleave to Christ, namely it is Christian. See Can. 25 and 37. On the contrary heresy and error is unsound doctrine, sickly, putrid, corrupted and contagious, creeping like a cancer. Thus Plato, lib. IV De Republ.: "Virtue," he says, "is a certain soundness, and beauty, and robust vigor of mind: depravity on the contrary is disease, ugliness and weakness," as if to say O Timothy, your duty, as a Bishop, is to retain a living exemplar, a living idea and representation of the doctrine which I have handed down to you, so that namely you always set my words before your eyes, and the same you propose to others vividly and efficaciously. Whence the Syriac translator rendered it, let sound words which you heard from me be a form to you. Chrysostom, Theodoret, Theophylact note that it is a metaphor from painters. For thus Theodoret explains it: "Imitate, O Timothy, painters: for just as they, attending to exemplars, perfectly describe their images, so also you have as it were a certain archetypal exemplar, that doctrine which has been handed down to you by me concerning faith and Christ," so that namely you depict this exemplar in yourself and in your morals, and express it in your very life, and in turn propose it to your Ephesians, so that they according to the same may in themselves express and depict faith and charity, and all Christian virtue. Hence secondly, Chrysostom notes that not only Sacred Scripture, but also the traditions of the Apostles and Fathers are to be kept. For the Apostle says: "Have a form of sound words (not those which are written), but which you heard from me," which namely I handed down to you by living voice. Nor does Hunnius escape by saying that at that time traditions were to be kept, because not yet all the epistles were written: but now traditions are not required, since all things are written; for both before and after this is false. For this is the last epistle which Paul wrote: for he wrote all the others before this, and yet after it he wishes traditions to be kept; therefore not all things by writing, but many he handed down by word of mouth, and the same he commanded to be kept. If Paul, who wrote very many epistles, did thus, therefore also the other Apostles, who wrote either few or no epistles, did thus. Just as therefore the commands of a king which are proclaimed by a herald by living voice are equally to be kept as the king's written rescripts; indeed Lycurgus, the most celebrated legislator, gave his people no written laws, but only vocal ones, which were sanctioned not by tablets, but by practice, as Plutarch testifies in Lycurgus: so likewise the commands of the Apostles handed down by living voice are equally to be observed as their written ones. For who does not see that it must be done simply and absolutely, what this Apostle commands when he says: "Have a form of sound words which you heard from me," whether the same be afterwards written or not? Thus the rite and forms of the Sacraments, and many other things were handed down by the Apostles not in writing, but by living voice, as St. Dionysius teaches, Ecclesiast. Hierarch., cap. 1 and VII; St. Augustine, epist. 36 to Casulanus; Basil, lib. De Spiritu Sancto, cap. XXVII, and others throughout. See the sayings II Thessalonians II, 15.
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By "deposit," Theodoret and Theophylactus understand the grace received in baptism or ordination. Better do St. Chrysostom, Ambrose and others interpret this "deposit" as the treasure of Christian doctrine, which the preceding verse called sound words: this treasure indeed he earnestly commends to Timothy the Bishop as a deposit, that he keep it against innovators and profane novelties of words, whole and inviolate, as is evident from Epistle I, chapter VI, verse 20; for the Bishop ought to be the guardian of this treasure and deposit, as St. Dionysius teaches throughout the whole book On the Ecclesiastical Hierarchy. Note that he says, "keep the deposit through the Holy Spirit," that is to say: This guardianship is not of your strength, but it is the Holy Spirit's to accomplish this, so that strengthened by his grace against all temptations of demons, the rages of heretics, the threats and torments of persecutors, you may defend and keep the deposit of sound doctrine. Hence it is evident that not only the initial faith and profession of faith, namely that one begin to believe and profess faith, is a gift of God; but also the guardianship of this faith and profession, namely that one continue to believe and profess faith, is itself had through the Holy Spirit, not indeed newly given, but remaining and dwelling in the souls of the faithful through the habit of faith and charity. For just as God creates and likewise conserves what is created not by a new action of continuous creation, but by continuing the first action of creation: so also he gives and as it were creates grace, and likewise conserves what is given and created, not by a new action of giving it, but by continuing the first giving and infusion of grace. "All things are in turmoil," says Chrysostom, "the densest darkness presses in, the devil lies in wait, we know not at what hour, at what time it may come upon us: how therefore can we suffice to keep this deposit, unless we have the Holy Spirit remaining with us?" Note however, if a grave temptation, persecution and martyrdom should come upon one for retaining faith and profession of faith, the habit of faith does not suffice; but moreover there is need of a new preventing grace, which may confirm and strengthen the mind.
1:15
Thou knowest this, that all who are in Asia have turned away (in Greek it is ἀπεστράφησάν με, that is, have turned away from me, have rejected me) from me: of whom are Phygellus and Hermogenes. — It is certain that not all Asians turned away from Paul and from faith: for many were faithful at Ephesus and elsewhere, who diligently cherished Paul, whose faith and love Paul praises when writing to the Ephesians and other Asians. What therefore he says, that "all who are in Asia" have turned away from him, some, as Baronius, limit this "all" to the Jews. For the Asian Jews were hostile to Paul and pursued him even to Jerusalem, so much so that they were the cause why Paul was captured there, as is evident from Acts XXIV, 19; and it is likely that the same ones continued to persecute and accuse Paul at Rome. But, because no mention is made of Jews here, and the Apostle speaks generally of all Asians, hence Chrysostom with his followers better think that Paul speaks of all Asians who were at Rome, so that "all who are in Asia" is the same as "all from Asia" (according to Canon 25), all Asians, namely those dwelling at Rome; for Paul writes to Timothy from Rome, of those things which were happening at Rome, not however of those things in Asia; for Timothy was present and saw these things. The same can be gathered from verses 16 seq., where from these Asians he excepts one, Onesiphorus, who followed Paul to Rome, and there diligently adhered to him and served him. Therefore the Apostle speaks of Asians alone who were at Rome: for these, although they had previously frequented and cherished Paul, afterwards partly by the instigation of the Jews of whom I have already spoken, partly by fear of Nero raging against Paul, as Theodoret thinks, turned away from Paul. Of these the chief were Phygellus and Hermogenes, "who, as Ambrose says, were full of deceit: for they simulated friendships with the Apostle, so that by adhering to him they might learn whence they could slander him, or send others against him;" who after they saw themselves detected and exposed, withdrew from him. Tertullian, in the book On the Resurrection of the Flesh, XXIV, counts this Hermogenes among the heretics denying the resurrection of the flesh. See what it does and whither it leads a man, to flee and turn away from the company of the good and holy, such as Paul was. Paul brings this forward at this place, so that he may warn Timothy to carefully keep this deposit of doctrine, among so many deserters and enemies of faith, and that he may recognize them, and bring them back to a sound mind when they return to Asia, if he can; or certainly warn others, that they may beware of them; and finally, so that Timothy, if ever he should be imprisoned for the sake of faith and be deserted by his own, may bear it steadfastly by the example of Paul, as Chrysostom says.
1:16
May the Lord grant mercy to the household of Onesiphorus: because he often refreshed me, and was not ashamed of my chain. But when he came to Rome, he sought me diligently, and found me. — He excepts Onesiphorus from the Asians who turned away from him, and here he praises his charity toward himself, and by this means tacitly commends him to Timothy, and therefore he asks that not only to him, but also to his whole household, that is to his family, equal mercy be shown by God. He praises three offices of charity in Onesiphorus. First, that coming as a stranger to Rome, he sought out and visited him diligently, abandoned by all in chains and placed among malefactors, penetrating through the midst of guards and attendants. Second, that he exposed himself not only to insults, but also to the wrath of Nero and grave dangers for the sake of Paul. Third, that he refreshed him, wearied by so many labors and hardships, that is, he recreated and revived him with his resources and things necessary or suitable for life. For this happened most pleasantly to Paul at that time: just as it is sweet and grateful to a boxer or soldier contending in the arena, sweating and exhausted by labors, to be refreshed and recreated with food and drink. For this is what the word "refreshed" signifies, says Oecumenius.
1:18
"May grant," that is, may reward his mercy and merits, so that on the day of judgment he may find "mercy from the Lord," that is, grace, favor and benevolence, so that namely he may have the judge propitious and favorable to him. Second, "may grant him to find mercy," that is, the effect of his mercy, the fruit and worthy recompense, so that with the other Saints he may receive this benign sentence of the Judge: "Come, ye blessed of my Father, possess you the kingdom, etc.; for I was hungry, and you gave me to eat; I was in prison, and you came to me," Matt. XXV, 34; otherwise on that day, namely of judgment, there will be no place for mercy, but only for justice. Thus Theophylactus. Whence in the words εὗρε and εὑρεῖν, that is "found and to find," there is a beautiful paronomasia, as if to say, Seeking me wretched, Onesiphorus found me and helped me in chains, may he therefore himself find and receive mercy from the Lord on the day of judgment. Thus Ambrose. Note: That he says, "May the Lord grant him to find from the Lord," does not signify that there are two Lords or Gods, as Marcion wished, as Augustine testifies in heresy 21; but it is a Hebraism signifying, May the Lord grant him to find mercy with himself. For the Hebrews often take a noun or pronoun absolutely for a reciprocal, as in Genesis XIX, 24: "The Lord rained upon Sodom brimstone from the Lord," that is from himself; Isaiah VIII, 18: "Behold I and my children, whom God hath given me for a sign and a wonder unto Israel from the Lord," that is from himself. It could secondly be thus expounded: "May the Lord grant him," namely God the Father, "to find mercy from the Lord," namely from the Son, that is Christ as man; for Christ as man will be judge on the day of judgment. Thus Vatablus. For by this phrase, "Lord from the Lord," is at the same time signified the distinction of persons in the divine nature, as "the Lord rained from the Lord," that is the Son rained from the Father. Thus the Council of Sirmium, canon 15. "May therefore the Lord grant him from the Lord," that is may the Father grant him to find mercy with the Son. And in how many things he ministered to me at Ephesus, thou knowest better. — The Greek and Latin Royal and Plantin Bibles do not have "to me," nor do Ambrose, Chrysostom, Theophylactus, Theodoret. Whence Ambrose teaches that Onesiphorus ministered not to Paul alone, but liberally to all afflicted for the faith: as if by this very thing the Apostle rebukes some, who wish to minister not to all, but to certain persons, because they are eminent, related, or dear and pleasing for some other reason. Nevertheless the Roman Bible and the Syriac read "to me," and it plainly seems that it should be read or understood: for he says he ministered, to whom? surely to me, as preceded; for the Apostle speaks of the charity and offices shown to him by Onesiphorus both at Rome and at Ephesus.
Machine translation from the Latin, not reviewed.
1:1
Dividitur autem haec epistola in salutationem, et narrationem. Secunda ibi gratias ago. Item primo ponitur persona salutans; secundo persona salutata; tertio bona optata. Persona salutans describitur ex nomine Paulus, quod sonat modicitatem, quod ei competit propter humilitatem mentis et tribulationem, quae faciunt hominem parvum. In tantum quod Christus dicitur minoratus propter passiones. Hebr. II, 9: eum qui in modico ab Angelis minoratus est, et cetera. Item ex dignitate, quam, primo ponit, secundo dignitatis originem, tertio fructum. Dignitas est magna, quia est apostolus Iesu Christi, id est, missus a Christo. Lc. VI, v. 13: elegit duodecim ex ipsis, quos etiam apostolos nominavit. Hanc dignitatem adeptus est, quia plus omnibus laboravit, I Cor. c. XV, 10 et Gal. II, 8: qui operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes. Origo apostolatus est voluntas Dei, unde dicit per voluntatem Dei, quam quidam praeveniunt, quia se ingerunt; contra quos dicitur Hebr. V, 4: nemo assumit sibi honorem, sed qui vocatur a Deo tamquam Aaron. Item quidam permittuntur propter peccata populi. Iob XXXIV, 30: qui regnare facit hominem hypocritam propter peccata populi. Sed hoc est per voluntatem Dei, quod dicit, quia non per voluntatem suam. Fructus autem non est aliquid terrenum, sed secundum promissionem vitae, quae est, etc., id est, ad consequendam vitam aeternam promissam a Christo. Hic debet esse finis praelatorum. I Cor. IX, 25: illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. Dan. XII, 3: qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates. Persona salutata est Timotheus filius eius ab eo conversus, Act. XVI, 1. Charissimus, quia sibi unanimis. Phil. II, 20: neminem habeo tam unanimem, et cetera. Bona optata sunt tria, scilicet gratia, per quam est remissio peccatorum; misericordia, per quam consequimur finale bonum; pax, Glossa: id est, tranquillitas mentis, haec competit praelato, qui ad hoc ponitur ut pacem procuret. Io. dixit dominus: pax vobis; et praecepit intrantibus domum pacem offerre, ut habetur Matth. X, v. 12.
1:2
Et hoc a Deo patre, qui est dator omnis boni Iac. I, 5. Item a Iesu Christo, qui est mediator inquantum homo Dei et hominum. II Petr. I, 4: per quem maxima nobis et pretiosa promissa donavit.
1:3
Hic incipit epistolaris narratio, in qua primo munit eum contra praesentes persecutiones; secundo contra futura pericula Ecclesiae, III cap., ibi hoc autem scito. Item primo inducit ad instantiam praedicationis, quae tunc erat causa et occasio persecutionis; secundo hortatur ad sustinendas tribulationes propter Christum, ibi tu ergo, etc., c. II. Item primo commemorat bona ipsius Timothei; secundo hortatur eum ad usum horum bonorum per instantiam praedicationis, ibi per quam, etc.; tertio ponit se in exemplum, ibi in quo positus sum ego praedicator et apostolus et magister, et cetera. Item primo ponit affectum quem habebat ad Timotheum; secundo ponit bona huius, quae provocabant eum ad huiusmodi affectum, ibi memor. Affectus ostenditur per duo, scilicet per orationem et desiderium. Et ideo gratias agit Deo de affectu quem habet ad Timotheum, quia est charitatis, et charitas est principale donum; quasi dicat: reputo me gratiam consecutum, quod sic sincerum affectum habeo ad te. Et dicit Deo meo, cui, specialiter, servio a progenitoribus meis, non a parentibus carnalibus, quia I Tim. I, 15: Christus venit peccatores salvos facere, quorum primus ego sum; sed servitio derivato a progenitoribus meis, scilicet patriarchis et prophetis, qui Deo sincere servierunt. Et dicitur, a progenitoribus, quia filii facilius imitantur perfectionem paternam, tum quia instruuntur ab eis, ut Tobias, tum quia etiam facilius imitantur amicos. Et quomodo servio ei? In conscientia pura; quia, ut habetur Habacuc I, v. 13, mundi sunt oculi tui, domine, ne videant malum, et respicere ad iniquitatem non poteris; II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae. De quo agit gratias, quia sine intermissione, sive die prosperitatis, sive nocte adversitatis oro pro te.
1:4
Item ex desiderio; ideo dicit desiderans te videre, scilicet propter consolationem utriusque. Rom. I, 11: desidero enim videre vos, et cetera. Deinde cum dicit memor, ostendit bona, quae erant in Timotheo. Et primo commemorat affectum eius ad se; secundo fidem ad Deum, ibi recordationem. Dicit ergo memor lacrymarum, quas scilicet Timotheus effudit quando discessit Ephesum ab eo, paratus ad martyrium. Vel lacrymarum quas fudit in orationibus. Et hoc ut gaudio implear, id est, haec memoria replet me gaudio. Phil. II, 2: implete gaudium meum, et cetera. Item memor fidei ad Deum. Fidem eius primo commemorat; secundo ostendit eam a parentibus derivatam, et non novitiam. Dicit ergo recordationem, et cetera. Fides necessaria est praelato, qui est fidei custos. Hebr. c. XI, 6: sine fide impossibile est placere Deo. Et dicit non ficta, vera enim per opera bona est. Iac. II, 18: ostende mihi sine operibus fidem tuam, et ego ostendam tibi ex operibus fidem meam. I Tim. I, 5: finis praecepti est charitas, et cetera. Sap. I, 5: effugiet fictum, et cetera.
1:5
Et haec non nova, sed habitavit primum in avia tua Loide, et cetera. Act. XVI, 1 dicitur quod fuit filius mulieris Iudaeae. Certus autem, vel per revelationem, vel per indicia, quod et in te.
1:6
Supra commendavit eum de bonis gratuitis, hic hortatur ad usum gratuitorum sibi datorum, praecipue in praedicatione Evangelii. Et primo monet generaliter ad usum datae sibi gratiae; secundo specificat qualis sit usus gratiae, ibi noli itaque erubescere. Item primo, ponit monitionem; secundo eius rationem, ibi non enim dedit nobis. Dicit ergo: fides non ficta, in matre et avia et in te est, propter quam causam admoneo te. Gratia Dei est sicut ignis qui quando obtegitur cinere, non lucet: sic gratia obtegitur in homine per torporem, vel humanum timorem. Unde et Timotheus effectus pusillanimis, torpuerat circa praedicationem. Et ideo dicit ut resuscites gratiam sopitam. I Thess. V, 19: spiritum nolite extinguere. Et addit quae est in te per impositionem manuum mearum, a quo scilicet ordinatus erat episcopus. In qua manus impositione data est ei gratia spiritus sancti. Deinde cum dicit non enim, ponitur ratio monitionis, et sumitur ex conditione divinorum munerum. Qui enim accipit munus, debet operari secundum congruentiam muneris; ergo secundum conditionem divinorum munerum debemus Deo servire. Est autem duplex spiritus, huius mundi, et Dei. Et horum distinctio est: spiritus enim significat amorem, quia nomen spiritus impulsionem importat, et amor impellit. Duplex autem est amor, scilicet Dei, et hic est per spiritum Dei, et amor mundi, et hic est per spiritum mundi. I Cor. II, 12: non enim accepimus spiritum huius mundi, et cetera.
1:7
Spiritus autem mundi facit amare bona mundi, et timere mala temporalia; et ideo dicit non enim dedit nobis Deus spiritum timoris, scilicet mundani, quia hunc Deus aufert a nobis. Matth. X, 28: nolite timere eos, qui occidunt corpus, et cetera. Est alius spiritus timoris domini et sanctus, et iste facit, ut timeatur Deus; hic autem est sine poena et sine offensa, et hic est a Deo. Matth. X, 28: timete eum, qui potest et animam et corpus perdere in Gehennam. Et addit sed virtutis, quia per spiritum sanctum dirigimur in malis, et hoc per virtutem, scilicet fortitudinis contra adversa mundi. Lc. c. ult.: sedete in civitate donec induamini virtute ex alto. Item dirigimur in bonis, quia quantum ad affectionem ordinamur per dilectionem charitatis, dum quis omnia quae diligit, refert in Deum. Unde dicit et dilectionis. I Io. III, 14: qui non diligit, manet in morte. Item quantum ad bona exteriora; et ideo dicit et sobrietatis, id est, omnis temperantiae, servando debitum modum et mensuram ut scilicet temperate utamur bonis mundi. Tit. II, 12: sobrie et iuste et pie vivamus in hoc saeculo. I Tim. c. III, 2: oportet episcopum esse irreprehensibilem, unius uxoris virum, sobrium. Deinde cum dicit noli, specificat usum gratiae; et primo excludit contraria huic usui; secundo hortatur ad usum gratiae, ibi sed collabora. A solita autem praedicatione poterat impediri propter duo. Primo per erubescentiam, secundo ex poena apostoli, quam patiebatur propter Evangelium.
1:8
Et ideo, quantum ad primum, dicit noli itaque, scilicet ex quo habes spiritum fortitudinis, erubescere, et cetera. Praedicatio enim Christi, si referatur ad sapientiam mundi, videbatur stulta, unde erubescentiam habere videbatur. I Cor. I, 23: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam. Rom. I, 16: non enim erubesco Evangelium. Lc. IX, 26: qui me erubuerit et meos sermones, hunc filius hominis erubescet. Quantum ad secundum sciendum est, quod si latro videt aliquem suspensum, erubescit se confiteri socium eius. Sic quia apostolus erat vinctus, poterat eum Timotheus erubescere; et ideo dicit neque me vinctum eius. Eph. VI, v. 20: pro quo legatione fungor in catena. Eccli. IV, 27: ne reverearis proximum tuum in casu suo. Deinde cum dicit sed collabora, hortatur ad usum gratiae; et primo in generali; secundo ostendit ex qua fiducia hunc usum aggrediatur, ibi secundum virtutem. Hic manifestat quod dicit sed collabora, ibi non secundum, et cetera. Dicit ergo: ne erubescas, sed collabora, id est, simul mecum labora. I Cor. c. III, 8: unusquisque propriam mercedem accipiet. Et dicit Evangelio, quod potest esse ablativi casus, et sic in Evangelio praedicando; dativi casus, et sic ad laudem Evangelii, ut scilicet crescat. Sap. III, 15: bonorum laborum gloriosus est fructus, et cetera. Et hoc cum fiducia, non propria, quia non sufficientes sumus cogitare aliquid a nobis quasi ex nobis, etc.; sed secundum Dei virtutem, id est, habendo fiduciam de virtute Dei. Is. XL, 29: qui dat lasso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Haec virtus manifestatur per duo, scilicet quantum ad affectum, quia liberamur a malis; et ideo dicit qui nos liberavit. I Esdr. VIII, v. 31: liberavit nos de manu inimici et insidiatoris in via. Io. VIII, 36: si filius vos liberavit. Et quantum ad hoc quod vocat nos ad bona. Unde sequitur et vocat vocatione sua sancta, quia vocavit ad sanctificandum. Rom. VIII, 30: quos praedestinavit, hos et vocavit. I Petr. II, 9: qui de tenebris nos vocavit in admirabile lumen suum. Et manifestat quaedam quae dicit, dicens non secundum opera nostra; ubi ostendit, quod per virtutem Dei liberati et vocati sumus, non per humanam. Et primo ostendit causam vocationis nostrae et liberationis esse a Deo; secundo processum causae, ibi quae data est etiam; tertio commendat datorem causae, scilicet gratiae, et eius conservatorem, ibi qui destruxit. Dicit ergo: vocavit non per nostram virtutem, quia scilicet non per opera nostra, quae sunt effectus virtutis. Tit. III, v. 5: non ex operibus iustitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit. Est autem duplex causa humanae salutis, quae est a Deo. Una est aeterna, scilicet eius praedestinatio; alia est temporalis, scilicet gratia iustificans. Quantum ad primum dicit secundum propositum, id est, praedestinationem, quae est propositum miserendi. Eph. I, 11: operatur omnia secundum propositum voluntatis suae. Rom. VIII, 28: his qui secundum propositum vocati sunt sancti. Quantum ad secundum dicit et gratiam. Rom. III, 24: iustificati gratis per gratiam ipsius. Circa processum gratiae primo ostendit quomodo est praeparata gratia; secundo quomodo collata; tertio per quem.
1:9
Primum ostendit, cum dicit quae data est nobis in Christo Iesu, id est, praevisa est nobis dari ante tempora saecularia. Sicut dicit philosophus, saeculum nihil aliud est quam mensura durationis aliquarum rerum; unde diversa saecula, diversae sunt aetates hominum. Unde unum saeculum durat mille annis, quia homo dicitur vivere quamdiu est in memoria hominum, quae non excedit mille annos. Tempora ergo saecularia sunt quae mensurant res mutabiles, et haec incoeperunt cum mundo sed praedestinatio est ante mundum. Eph. I, 4: elegit nos in ipso ante constitutionem mundi. Et dicit in Christo Iesu, quia non sumus electi sic, ut salvemur propriis meritis, sed per gratiam Christi; quia sicut praedestinavit salutem nostram, ita modum salutis nostrae. Io. I, 17: gratia et veritas per Iesum Christum facta est. Sed haec praedestinatio prius erat occulta, sed nunc est manifesta. Et quomodo? Sicut conceptus cordis per opera; unde nunc in effectu operis, suis electis manifestavit per illuminationem. Proprie loquitur; manifestare enim est in lucem ducere. Iob XXVIII, 11: abscondita produxit in lucem. Sic ergo manifestata est nunc, etc., per hoc quod misit Christum nos illuminantem. Is. LX, 1: surge, illuminare, Ierusalem, quia venit lumen tuum. Lc. I, 79: illuminare his, qui in tenebris et in umbra mortis sedent. Deinde cum dicit qui destruxit, commendat Christum illuminatorem; et primo eius virtutem quantum ad mala quae abstulit; secundo quantum ad bona quae contulit. Dicit ergo Christus, propter hoc, quod pro nobis passus est, destruxit mortem, id est, satisfecit Deo pro peccatis nostris. I Petr. III, v. 18: Christus semel pro peccatis nostris mortuus est, et cetera. Et peccatum erat causa nostrae mortis corporalis. Rom. VI, 23: stipendia enim peccati mors; et ideo destruendo peccatum, destruxit mortem. Os. XIII, 14: ero mors tua, o mors, et cetera. Contulit etiam perfecta bona, primo animae in praesenti, per gratiam fidei. Abac. II, v. 4: iustus meus ex fide vivit. Et est imperfecta in hac vita, sed perficietur in gloria. Io. XVII, 3: haec est vita aeterna, ut cognoscant te. Secundo immortalitatem carnis resultantem ex gloria animae. I Cor. XV, 53: oportet corruptibile hoc induere incorruptionem, et cetera. Io. X, 10: ego veni ut vitam habeant, scilicet iam per gratiam, et abundantius habeant, scilicet per gloriam in futuro; item ibidem XI, 26: omnis qui vivit et credit in me, non morietur in aeternum.
1:11
Supra monuit ad sollicitam Christi praedicationem, hic inducit ad hoc per exemplum, et primo ponit hoc; secundo inducit ad sui sequelam, ibi formam habens; tertio ostendit sequendi necessitatem, ibi scis hoc. Item, primo ponit suum officium; secundo ostendit quae patitur pro sui officii executione, ibi ob quam causam; tertio spei certitudinem, ibi scio enim. Describit autem officium suum tripliciter; quia dicit se praedicatorem, ad excitandum ad bonos mores. Infra IV, 2: praedica verbum, insta opportune. Mc. ult.: praedicate Evangelium omni creaturae. Apostolum, ad regendum Ecclesiam, quia apostoli sunt praelati Ecclesiae. Gal. II, 8: qui operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes. Et magistrum, institutum ad docendum fidei sanctitatem, et cognitionem Dei. I Tim. II, 7: doctor gentium in fide et veritate. Ioel. II, c. 23: filii Sion, exultate et laetamini in domino Deo nostro, qui dedit vobis doctorem iustitiae. Sed dicit in quo positus sum ego. Ubi nota tria. Primo quod ipse non assumpsit sibi, sed ab illo positus est. Hebr. V, 4: nemo assumit sibi honorem, sed qui vocatur a Deo tamquam Aaron. Secundo in positione designatur ordo. Tertio firmitas, quia secundum ordinem rationis institutus, firmiter mansit. Io. XV, 16: posui vos ut eatis et fructum afferatis, et fructus vester maneat. Iudicum V, v. 20: stellae manentes in ordine et cursu suo.
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Deinde cum dicit ob quam causam, ostendit quae patitur pro sui officii executione, dicens haec, adversa, patior, scilicet vincula et taedia, et hoc pro fide Christi. Infra II, 9: laboro usque ad vincula. Et dicit, ob hanc causam, quia pati simpliciter non est laudabile, sed propter iustam causam. Matth. V, 10: beati qui persecutionem patiuntur propter iustitiam. Et ideo sed non confundor, quia non est ad confusionem ei qui patitur propter iustitiam. I Petr. IV, 15: nemo vestrum patiatur quasi homicida, aut fur, aut maledicus, aut alienorum appetitor; si autem ut Christianus, non erubescat, et cetera. Act. V, 41: ibant apostoli gaudentes, et cetera. Deinde cum dicit scio, ponitur certitudo spei, quae facit eum non confundi, etiam hoc provenit ex magnitudine Dei promittentis. Et ideo dicit cui credidi. Et nota quod uno modo credere est actus fidei; et est sensus scio, etc., id est, scio quod ille qui promisit, est verax, et potens ad reddendam vitam aeternam, quam repromisit homini fideli existenti. Sed contra ex hoc sequitur, quod eadem est scientia et fides, et idem est scitum et creditum, quod est impossibile, quia de ratione sciti est quod videatur, de ratione crediti quod non. Respondeo. In fide duo sunt, scilicet id quod creditur, et ille cui creditur. De eo quod creditur, non potest esse scientia, quia sic perderet crediti rationem; sed de eo cui creditur, est scientia, quia per evidentissimam rationem est scitum, quod Deus est verax. Et sic dicit: cui credidi. I Io. IV, 1: nolite omni spiritui credere, sed probate spiritus si ex Deo sunt. Prov. XIV, 15: innocens credit omni verbo, et cetera. Alio modo dicitur credere fidei eius, cui committit rem suam, et hic sensus est verior; quasi dicat: quia meipsum, labores et passiones credidi, id est, commisi, Deo, scio quod potens est depositum meum servare, et cetera. Et nota, quod depositum dicitur dupliciter. Uno modo, quod ego deposui. Et sic homo deponit apud Deum salutem suam, quando se Deo totum committit. I Petr. V, v. 7: omnem sollicitudinem vestram in eum proiicientes, quoniam ipsi cura est de vobis. Ps. LIV, 23: iacta super dominum curam tuam, et ipse te enutriet. Item deponit opera sua, quando scilicet non statim recipit remunerationem suam, sed in posterum. Et sic, qui benefacit, deponit illud apud Deum. Et hoc usque in illum diem, quando iudicabit occulta hominum, quibus tunc reddet Deus mercedem laborum suorum. Sap. X, 17 et Is. III, v. 10: dicite iusto, quoniam bene, quoniam fructum adinventionum suarum comedet. Vel depositum, id est, quod penes me positum est officium, scilicet officium Evangelii. Act. IX, 15: vas electionis est mihi iste, ut portet nomen meum, et cetera. Etiam Deus est potens conservare suum apostolum usque ad mortem suam. Deinde cum dicit formam habens, inducit ad sequelam sui, et est duplex littera. Una dicit habe, altera habens. Si dicit habens, sic primo ponit idoneitatem, quam proponit Timotheo ad imitandum exemplum apostoli; secundo hortatur ad imitandum, ibi bonum depositum.
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Apostolus autem bonam idoneitatem habuit secundum duo, scilicet secundum eruditionem quantum ad cognitionem; et ideo dicit sanorum verborum. Item secundum virtutem; unde dicit in fide et dilectione. Dicit ergo: non potes te excusare, si patienter te non habeas usque ad vincula sicut ego, quia tu es habens formam sanorum verborum, scilicet quae non continent falsitatis corruptionem. Tit. II, 1: loquere quae decent sanam doctrinam. Et dicitur doctrina sana, non corrupta effective, quia nos sanos facit. Et addit quae a me audisti, quasi dicat: non es deceptus, quia hoc tibi tradidi quod a Christo audivi. I Cor. XI, 23: ego enim accepi a domino, quod et tradidi vobis. Lc. X, v. 16: qui vos audit, me audit. Et hoc in fide et dilectione, quia si aliquis omnia verba sana sciret et non crederet, non esset idoneus, nec etiam diligeret, quia de facili recederet a doctrina, vel per adversa, vel per prospera. Hebr. XI, 6: sine fide impossibile est placere Deo. I Io. III, 14: qui non diligit, manet in morte. Et hoc in Christo Iesu, quia vera fides est eorum, quae Christus docuit, et vera dilectio est in Christo, quia dedit spiritum sanctum, per quem Deum diligimus.
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Haec igitur habens, custodi bonum depositum, quod scilicet dedi tibi, id est, officium praedicationis, ut numquam a veritate recedas, nec propter timorem officium praedicationis ullo tempore dimittas. Prov. IV, 23: omni custodia serva cor tuum, et cetera. I Tim. VI, v. 20: o Timothee, depositum custodi. Et hoc custodi bono adiutorio, scilicet per spiritum sanctum, qui habitat in nobis. I Cor. c. III, 16: nescitis quia templum Dei estis, et spiritus Dei habitat in vobis? Secundum aliam litteram monet ad duo. Primo ad sanam doctrinam; secundo ad perseverantiam in ea. Deinde cum dicit scis hoc, ostendit necessitatem monitionis ex defectu et profectu aliorum. Quando enim aliquis videt aliquos sociorum suorum proficere et aliquos deficere, nititur sequi bonos. Et ideo primo commemorat deficientes; secundo proficientes, ibi det misericordiam. Ostendit ergo quid caveat, alias est periculum. I Cor. X, 12: qui se existimat stare, videat ne cadat. Et ideo dicit: aversi, et cetera. Glossa: isti fallacia erant pleni, simulate enim fuerant cum apostolo, ut scilicet addiscerent, unde facerent calumniam apostolo. Isti ergo, qui sunt aversi a me, sunt modo in Asia, inter quos praecipue sunt isti duo, qui conversi sunt per Iacobum. Deinde cum dicit det misericordiam, ostendit aliorum profectum, et praecipue cuiusdam Onesiphori, commemorans primo bona, quae sibi contulit Romae, secundo quae in Asia. Item primo optat ei Dei misericordiam; secundo ostendit meritum misericordiae; tertio tempus misericordiae. Primum cum dicit det misericordiam. Recte optat ei misericordiam, quia praesens vita miseria est. Iob XIV, 1: homo natus de muliere, brevi vivens tempore, repletur multis miseriis. Dicit det Onesiphori domui, non solum personae, sed familiae, quia propter bonitatem unius derivatur gratia ad totam familiam. Matth. X, 13: siquidem fuerit domus illa digna, veniet pax vestra super eam. Meritum autem misericordiae est misericordia, quam habebant in apostolum.
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Unde dicit quia saepe me refrigeravit, scilicet quietem praestando. Matth. V, 7: beati misericordes, quoniam ipsi misericordiam consequentur. Eccli. XVIII, 16: nonne ardorem refrigerabit ros? Philem. v. 7: viscera sanctorum requieverunt per te, frater. Et catenam meam. Infra II, 9: laboro usque ad vincula quasi male operans.
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Non erubuit, sed cum Romam venisset sollicite ut amicus quaesivit. Eccli. VI, 7: si possides amicum, in tentatione posside illum. Prov. XVII, 17: omni tempore diligit, qui amicus est. Optat autem misericordiam futuri saeculi, cum dicit in illa die, in qua scilicet dominus iudicabit omnes, quando misericordia est necessaria, non solum autem Romae, sed et Ephesi. Et ideo dignus est divina misericordia.
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1. Paulus Apostolus Jesu Christi per voluntatem Dei. Apostolatum suum voluntati et electioni Dei adscribit, non suis meritis. Simile exordium est utriusque Epistolae ad Corinthios, nec non Epistolarum ad Ephesios et Colossenses. Secundum promissionem vitae, quae est in Christo Jesu. Materiam ac finem apostolatus sui, id est legationis declarat his verbis, quasi dicat: Deus ab initio constituit ac promisit se vitam aeternam hominibus daturum per Christum, atque ejus promissionis annuntiandae me legatum et ministrum esse voluit. Ubi nota relativum quae non ad promissionem, sed ad vitam pertinere, quemadmodum ex Graeco patet. Ambiguitas tolli potest expressione pronominis loco articuli ttjc hoc modo: Secundum promissionem vitae ejus, quae est in Christo Jesu.
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2. Timotheo carissimo filio. Subaudi scribit hanc Epistolam. Pro carissimo, Graece est ayair/jTto, dilecto. Sic enim idem vocabulum interpres vertit in Epist. ad Philemonem et alibi. Nec multum interest, cum apud Latinos superlativus supra positivum plerumque non addat, nisi perfectionem et vehementiam aliquam, quam satis significat Graecum aYaitrjTog. Recte igitur interpres indifferenter vertit nunc dilectum, nunc carissimum. Qua autem ratione Paulus Timotheum filium suum vocet, expositum est ad initium prioris Epistolae. Gratia, misericordia, pax a Deo Patre et Christo Jesu Domino nostro. Eadem omnia, quae in priori Epistola Timotheo precatur. Supplendum est enim: tibi sit aut multiplicetur. Itaque sensus horum tum ex ejus loci commentario, tum ex superioribus Epistolis repetatur.
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3. Gratias ago Deo, cui servio a progenitoribusin conscientia pura. Graece i Gratiam habeo Deo, quem colo etc. Nam in Graeco verbum est XaTpeou), cultui divino in Scripturis accommodatum, quemadmodum et nomen Xatpsta, de quo diximus Rom. 9., ubi interpres eam vocem obsequium veitit. Porro duplex est hujus loci commentarius. Quidam sic exponunt: Quem a prima aetate usque nunc colo, velut a majoribus accepta et transfusa religione; colo, inquam, et colui cum pura et sincera conscientia, quia quamvis aliquando persecutus sim Ecclesiam Dei, nunquam tamen aliud aut docui aut feci, quam conscientia mihi uictaret. Alii vero non censent puram conscientiam diciposse, nisi quae cum vera et Christiana ju ititia conjuncta sit. Itaque quod hic dicitur, restringunt ad tempus praesens aut certe ad tempus, ex quo Christianus fuerat. Et hunc sensum reddunt: Quem colo eadem religione, qua majores ac proavi mei coluerunt, idque facio recta, pura ac sincera coram Deo conscientia. Sensus uterque probabilis. Sed si respiciamus ad alia quaedam Scripturae loca, quae mox citabimus, prior sensus, qui Graecorum est interpretum, praeferendus videbitur. Sciendum est enim, Apostolum Paulum Evangelii causa male audivisse apud Judaeos et graves passum calumnias, tanquam qui primam religionem deseruisset, legemque et instituta majorum convelleret. Quo fiebat, ut non solum Judaei infideles eum persequerentur; verum etiam qui ex illis Christo nomen dederant, neque tamen adhuc a lege Mosaica poterant avelli, suspectum eum haberent, averterentur et derelinquerent; quemadmodum de qr.ibusdam ipse in hac Epistola conqueritur. Huic accusationi statim occurrit ac duo dicit; alterum, se nequaquam esse desertortm avitae religionis, sed Deo servire a progenitoribus, id est, Deum colere religione a majoribus usque ad se continuata. Alterum, se non esse veteratorem aut hypocritam, sed animo sincero, minimeque fucato conversatum coram Deo et hominibus. Haec autem, ut apud Judaeos valeant, utique debent intelligi de toto tempore conversationis ejus, praesertim quia ex ipsis initiis, quando adhuc iu Judaismo erat, debebat ea res probari. Quod et facit Gal. 1. Proficiebam, inquit, in Judaismo supra multos coaetaneos meos ingenere meo3 abundantius aemulator existens paternarum mearum traditionum. Jam et alia testimonia proferamus, quae sensum hunc confirment. Act. 23. productus in concilium sacerdotum, ita loquitur: Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem. Quae verba non possunt limitari ad conversationem in Christianismo, tum quia dicens: usque in hodiernum diem, comprehendere videtur totum tempus praecedens, tum vero quia secundum hanc limitationem parum aptum fecisset exordium suae orationis apud adversarios. Quin potius hoc dicit, quod ad Phil. 3. Secundum justitiam, quae in lege est, se conversatum esse sine querela. Accedit, quod in eodem concilio exclamavit: Ego Pharisaeus sum, filius Pharisaeorum; et quod rursus Phil. 3. dicit: Hebraeus ex Hebraeis, secundum sectam Pharisaeus. Erat enim Pharisaeorum secta npud Judaeos probati3sima. Facit huc praeterea, quod Act. 24. apud Felicem praesidem se defendens: In hoc, inquit, et ipse studeo sine offendiculo conscientiam habere ad Deum et ad homines semper. Sed illud maxime, quod causam apud Festum et Agrippam agens, Act. 26. sic loquitur: Et quidem vitam meam a juventute, quae ab initin fuit in gente mea in Jerosolymis, noverunt omnes Judaei, praescientes me ab initio, si velint testimonium perhibere, quoniam secundum certissimam sectam nostrae religionis vixi Pharisaeus etc. Haec igitur satis ostendunt, quomodo Paulus dicat: se Deo servire a progenitoribut, et quomodo in conscientia pura, quam in Actis vocat conscientiam bonam et inoffensam, quia nimirum conscientiam, licet in multi* errantem, fuerat secutus; quia f.ecundura justitiam legis sine querela conversatus; quia denique zelator fuerat paternae religionis, etei non secundum scientiam. Qui proinde nunc, divina revelatione melius instructus et ad Apostolatum vocatus, vel ob pristinae conversationis integritatem ac sinceritatem dignus existimandus sit, cui fides habeatur.
Quod sine intermissione habeam tui memoriam in orationibus meis. Sine intermissione, Graece aSiaXsMixov, id est incessabilem, assiduam, nt alii vertunt; refertur enim ad memoriam. Sensus autem planus hic esse videtur: Gratias ago Deo meo, quod quoties ad eum preces fundo, toties tui sum memor ac pro te oro. Hoc enim me facere, divini muneris est; ideoque dignum, de quo gratias agam. Ita diserte Ambrosianus. Alii gratiarum actionem alio referunt, scilicet ad Timotheum, ac sensum Apostoli supplent hoc aut simili modo: Gratias ago Deo pro te filio mihi carissimo, qui mihi in Evangelio tam diligenter ac sincere cooperans; gratias, inquam, ago, significans tibi, quod vel quomodo, nam Graece non est oxi, sed ojq, in precibus meis ad Deum, perpetuam habeo tui memoriam, orans, ut quod in te coepit, perficiat. Locus hic ita expositus convenit cum plerisque aliis exordiis Epistolarum Pauli. Solet enim primum gratias agere Deo de bonis in eos collatis, ad quos scribit; deinde testificari, quantum adhuc solicitus sit et precibus apud Deum agat, ut in bonis acceptis amplius proficiant. Pro exemplo sit exordium Epistolae ad Romanob ab eo loco: Primum quidem gratias ago Deo meo.
Nocte ac die. Hanc particulam nonnulli jungunt cum eo, quod proxime sequitur, sed magis Apostolicum est, ut afficiat partem praecedentem in orationibus meis. Sentit enim, non solum se, quoties orat, Timothei memorem esse, sed orare quam frequentissime, idque nocturnis ac diurnis horis. Sic 1 Thess. 3. Nocte ac die abundantius orantes, et 1 Tim. 5. de vidua loquens: Instat, inquit, obsecrationibus et orantibus nocte et die. Idipsum adverbio expressit in exordio Epist. ad Rom. Sine intermissione memoriam vestri facio semper in orationibus meis.
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4. Desiderans te videre. Non hoc refert ad tempus, quo orabat, sed absolute significat, se cupere Timotheum habere praesentem. Unde et infra jubet semel et iterum, ut ad se festinato veniat. Memor lacrymarum tuarum. Non solum Pauli necessitas, sed et Timothei in ipsum pietas et amor, quem in discessu lacrymis test&tus fuerat, Paulum movet, ut eum apud se esse velit. Has lacrymas quidam non male referunt ad locum Act. 20., ubi Paulo discedente a presbyteris Ecclesiae, magnus factus est omnium fletus. Nam Timotheus illon.m praecipuus erat, nec ab eo tempore Paulum viderat ante scriptam hanc Epistolam. Ut gaudio implear. Id est, ut in his vinculis tua praesentia fruens, expleam me gaudio et consolatione. Refertur enim haec pars hyperbato quodam ad illam: desiderans te videre.
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5. Recordationem accipiens ejus fidei, quae est in te non ficta. Graece: ejus, quae est in te, non simulatae fidei, vel ut Ambrosianus legit: sincerae fidei. Alteram addit causam amoris sui ac desiderii erga Timotheum, scilicet fidem ejus sinceram. Quam, inquit, dum memoria volvo, non possum non vehementi tui desiderio commoveri. Fidem non fictam, id est fidem sinceram, sicut et in priori Epistola cap. 1. interpretati sumus, vocat eam, qua ex animo et sine hypocrisi creditur in Christum. Hoc dicit propter falsos fratres, qui inter multos fidem Christi profitebantur non sincere, sed quia sic eis pro tempore commodum erat, quales et hodie sunt inter Christianos non pauci.
Quae et habitavit primum in avia tua Loide. Illud et non est in Graeco. Aoiam intelligit maternam. Patre enim genfili natus erat Timotheus, teste B. Luca Act. 16. Sed et Syrus interpres explicate reddidit: in matre matris tuae. In verbo habitavit, Hebraismus est, quo significatur stabilis inhaesia atque permansio. Et matre tua Eunice. Haec cum Judaea esset, nupserat viro gentili. I ult autem mulier Christiana. Nam Act. 16. vocatur fidelis, quod Christianorum vocabulum est. Et hic fides tam matri quam aviae adscribitur, eademque non ficta. Significat ergo fidem Christianamtransfusam ab avia in matrem, inde in filium, non propagatione, sed institutione et doctrina, quod ad magnam laudem illarum mulierum pertinet. Denique plus laudis tribuit Timotheo quam sibi: se enim dicit Deo servire a progenitoribus, Timotheum autem fide sincera Christianum esse a progenitoribus. Quod tamen non tam laudandi quam exhortandi studio facit. Movent enim vehementius ad virtutem, exempla domestica. Utrum vero Timothei mater ante baptismum, an post, viro gentili nupserit; et utrum fideli an infideli, non liquet, nisi quod infidelem fuisse apparet ex eo, quod Timolheum non a patre, sed a matre laudet Apostolus; quodque pater Timotheum puerum non fuerat passus circumcidi, quamvis ex matre Judaea susceptum.
Certus sum autem, quod et in te, scilicet habitet eadem fides non ficta. Certus sum, Graece TCS7t£ia(u.ai, quod alii vertunt: persuasus sum aut persuasum habeo. Idem verbum habetur infra hoc eodem capite: Certus sum, quia potens etc. Unde discimus, vocabulum esse generale ad significandum persuasionem, qua quid ut certum habetur; sive morali, quam vocant, certitudine, sive ea, quam divina facit auctoritas, id est certitudine fidei. Nam fide certus erat Apostolus, Deum esse potentem servare depositum suam: at hoc modo non noverat fidem non fictam in Timotheo habitare, sed id longa experientia didicerat, ideoque humanitus certum tenebat. Non dijsimile est, quod scribit S. Gregorius lib. 9. epist. 34., quemdam commendans: Nullam, inquit, de eo dubitationem habeas, sed omnino de puritate ipsius certus esto, videlicet ea certitudine, quae et quanta ex affirmatione tanti viri sinceritatem hominis experti, haberi poterat. Legitur alibi. Quibus ex locis haec generalis verbi 7i£7isiauai significatio confirmatur. De qua etiam plura diximus suis locis ac praecipue ad illud Rom. 8. Certus sum. quia neque mors, neque vita etc.
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6. Propter quam causam admoneo te, ut resuscites gratiam Dei. Institutum suum aggreditur, quod erat, Timotheum admonere sui muneris. Propter quam causam, id est quia novi te non simulatam habere fidem, idcirco magna fiducia te commonefacio, ut resuscites etc. Sic plerique particulam illativam exponunt, tametsi potest etiam illa referri ad id, quod dixit: se sine intermissione memoriam habere Timothei in suis orationibus etc, quasi' dicat: Affectus ille, quo pro te tantopere solicitus sum, movet me, ut etiam per literas te admoneam de his, quae tui sunt officii. Pro resuscitare Ambrosianus logit: recreare. Graecum verbum avaCu>TcopsTv proprie significat, ignem denuo vivificare, id est ignem sopitum aut torpentem flabello seu ventulo suscitare. Quod Apostolus aptissime transfert ad resuscitationem gratiae Dei. Eam homo in se resuscitat oratione, meditatione, lectione ac studio rerum sacrarum, sancti propositi renovatione; denique ipso divinorum charismatum usu et exercitatione. Nam pro gratia, Graece est %apiafi.a_, id est donum, ut Ambrosianus legit. Idem vocabulum habetur 1 Tim. 4. in simili sententia, qua dixit: Noli negligere gratiam, quae in te est etc. Quo quidem loco ostendimus, gratiam, quim Apostolus praecipit a Timotheo non negligi, sed resuscitari, cam intelligendam esse, quae collata illi fuerat ad bene exsequendum munus episcopale. Ubi etiam explicatum a nobis est, quas officii partes haec gratia complectatur. Vocatur autem gratia seu donum Dei, quia gratis a Deo donatum.
Quad est in te per impositionem manuum mearum, qua nimirum te ordinavi Episcopum. Ordinatio vocatur manuum impositio, quia fit cum ceremonia impositionis manuum. Ob quam causam etiam confirmationis Sacramentum et reconciliationis vocatur in Scriptura et a patribus manus impositio. Non quod ea ceremonia vel sola vel praecipua sit in his Sacramentis, sed quia visum fuit Apostolis, ad occultanda profanis hominibus Sacramenta Christiana, communi quodam vocabulo, quod ad multa pateret, ea designare. Sed hac de re pluribus egimus in comment. prioris Epist. Constat autem ex utroque loco, ut id obiter repetamus, ordinationem Episcopalem esse ceremoniam quandam externam ct sacram, per quam ordinandis adhibitam gratia iis confertur ad suum ministerium bene sancteque exercendum: et pruinde censeri debere in numero Sacramentorum novae legis. Cur autem hic dicat Apostolus: per impositionem mnnuum mearum, cum in priori Epistola dixerit: cum impositione manuum presbyterii, illic J ratio a nobis assignata est.
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7, Non enim dedit nobis Deus Spiritum timoris, sed virlutis et dilectionis et sobrietatis. Quod dicit 7iobis, quaeritur, utrum Christianis, anEpiscopis? Variant enim commentarii. Pro priori sensu facere videtur locus similis Rom. 8. Non enim accepistis spiritum servitutis iterum in timore. Quod manifestum est dici Christianis in genere. Quibus iste sensus placet, dicunt Apostolum hic distinguere quibusdam efTectis vetus Testamentum a novo, quod illic datum fuerit donum timoris, hic autem detur gratia, qua liberalifer Deo servitur, qualis est ea, quae per impositionem manuum confertur. Verum hic sensus parum confert ad probandum id, quod praecedit. Non enim ex dono omnibus Christianis communi docetur, quale sit donum Episcopo proprium. At neque congruit hic locus cum eo, qui est Rom. 8. Nam ibi sermo est de timore servili, de quo et Joannes 1. epist. 4. Timor non est in charitate, sed perfecta charitas foras mittit timorem. Qui timor effectus erat veteris legis: atque eum populus acceperat, quando lex ei promulgata fuit de monte Sina. Nam eo respicit Apostolus, cum dicit iterum. Hic vero timor humanus seu mundanus intelligitur, pudore pravo etiam comprehenso. Qui timor efficit, ut quis refugiat ac vereatur ea facere, quae sui sunt muneris; ut in Episcopo et pastore praedicare Evangelium, confiteri Christum, corripere peccantes, resistere malis. Docet enim hoc loco Apostolus, qualis sit gratia, quam in ordinatione sua Timotheus acceperat, quamque accipiunt omnes Episcopi, quos denotat dicendo nobis. Ut sensus sit: Spiritus, quem nobis Episcopis et Evangelii ministris dedit Deus, non est spiritus timoris, cujusmodi nullus a Deo datur aut dari potest; unde nec addidit adverbium iterum, sicut in Epist. ad Rom., sed est spiritus virtutis, dilectionis et sobrietatis: Spiritum autem dicit donum, more Scripturae, quo Spiritui sancto ea, quae largitatis divinae sunt, appropriari solent. Hunc sensum confirmat vocabuli diversitas in Graeco. Nam in Epist. ad Rom. est cpoftoq, timor • hic autem dsiXia, id est timiditas sive animi imbecillitas, cum quis prae ignavia detrectat periculum. Qua voce etiam Aristoteles utitur in Ethicis. Eidem Xenophon avdpiav,. Apostolus autem hoc loco duvajuv opponit, id est virtutem, robur ac fortitudinem animi, quae viros deceat. Ea virtus est, quam Christus in coelum ascensurus promisit Apostolis suis, dicens: Sedete in civitate, quoadusque induamini virtute ex alto, Luc. 24. Ac rursum: Accipietis virtutem supervenientis Spiritus sancti in vos, Act. 1. Igitur spiritus virtutis ac fortitudinis, qui datus est Apostolis in die Pentecostes, caeteris Ecclesiarum rectoribus ac verbi ministris datur in sui ordinatioae. Timorem mundanum etiam B. Thomas hoc loco intellexit, adducens illud ex 1 Cor. 2. Nos non spiritum hujus mundi accepimus, sed spiritum, qui ex Deo est; addit autem et locum, quem citavimus ex Luc. ult. Virtuti socias addidit dilectionem et sobrietatem. Dilectionem quidem, qua non sua quaerit Ecclesiae praefectus, sed quae Jesu Christi; quod donum in Timotheo commendat ad Phil. 2. Sobrietatem vero, sive quae in temperato usu cibi ac potus consistit, quo dono praeditum fuisse Timotheum ex priori Epistola didicimus, sive eam, quae ad animum pertinet, aua scilicet moderate feruntur, quaecunque accidunt, tam adversa quam prospera. Nam Graece est aaKppovtajxoq, quae vox moderationem seu castigationem significat. Syrus vertit tranquillitatem. Nomen est verbale a aw^ppoviCstv, quod verbum legitur Tit. 2., ubi nos habemus: ut prudentiam doceant adolescentulas, alii vertunt: ut modestas reddant adolescentulas. Porro ex hac Apostoli sententia colligitur, non sola charismata, quae gratiae gratis datae vocantur, in ordinatione conferri, verum etiam dona*, quae gratum Deo faciant. Talia sunt enim virtus, dilectio ct sobrietas. sub quibus et caetera dona Episcopo necessaria comprehendi debent. Jam vero memoratum Apostoli sensum confirmat etiam id, quod sequitur:
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8. Noli itaque erubescere testimonium Domini nostri. Quoniam, inquit, non timiditatis et ignaviae, sed virtutis et constantiae spiritum a Deo accepisti; ne te pudeat professionis ac ministerii tui,.quo Christum Dominum nostrum praedicas, eumque crucifixum; Judaeis scandalum, gentibus stultitiam. Cave, ne metus ignominiae vel infamiae te retrahat a suscepto munere. Testimonium Christi more Scripturae vocatur omnis praedicatio vel confessio, quae de Christo fit apud homines. Unde ait discipulis Joan. 15. Et vos de me testimonium perhibebitis, quia ab initio mecum estis. Et iterum Act. 1. Vos eritis mihi testes in Jerusalem etc. Quanquam postea illi peculiariter martyres, id est testes, dicti sunt, qui testimonium hujusmodi dubant usque ad mortis perpessionem. Neque me vinctum ejus. Id est neque te mei pudeat aut vinculorum meorum, ne graveris vocari discipulus Pauli hominis captivi; sum enim vinctus Christi, id est non ob maleficium aliquod aut soelus teneor in vinculis, sed propter nomen Christi Domini nostri.
Sed collabora Evangelio secundum virtutem Dei. Graece et Syriace: Sed simul patere mala cum Evangelio, id estesto particeps afflictionum, quas Evangelium patitur. Est enim fictio quaedam personae in Evangelio, quod laborare dicitur et persecutionem pati, quando qui ipsum praedicant, haec ejus causa patiuntur. Itaque Timotheum monet, ut laborare et afnigi cum Evangelio non reformidet, sed viriliter agat, idque secundum virtutem, sive potentiam Dei. Quod dupliciter intelligi potest: aut juxta virtutem, quae homini est a Deo; dedit enim nobis, inquit, Deus spiritum virtutis: aut per virtutem, qua Deus in homine operatur. Utroque sensu Timotheus revocatur a fiducia suarum virium, et jubetur in Deo contidere et in potentia virtutis ejus. PoPteriorisensui favent sequentia:
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9. Qui nos liberavit et vocavit vocatione sua sancta. Pronomen sua videtur adjectitium; nam neque in Syro textu legitur; Ambrosianus quoque non agnoscit, ut nec vetusti quidam codices Latini. Neque Graece est: liberavit, sed salvavit, adstipulante Syro et Ambrosiano, quamvis alterum ex altero intelligatur. Loquitur hic Apostolus in persona fidelium electorum, quia mox praedestinationis meminit. Et sensus est: Qui nos, cum periissemus, salvos fecit, donando fidem et poenitentiam ac remissionem peccatorum et adoptionem filiorum, quae sunt initia salutis, et ad hanc salutem vocavit nos vocatione sancta, sive qua nos sanctificat, est enim efficax vocatio Dei, sive qua nos vocavit in sanctificationem 1 Thess. 4. Haec quadam digressione dicuntur ab Apostolo, ut commemoratione et amplificatione salutis per Christum datae, Timotheum vehementius exstimulet ad liberam tanti beneficii praedicationem.
Non secundum opera nostra. Id est, non secundum merita nostra, ut legit Ambrosianus. Non negat Apostolus, aeternam salutem esse ex operibus, cum passim doceat, Deum redditurum unicuique secundum opera sua Rom. 2., 2 Cor. 5. et alibi; cumque sub finem superioris Epistolae docuerit, ex bonis operibus apprehendi vitam aeternam, sed totam salutem, cujus initium est a fide, negat esse ex operum merito. Cujus ratio manifesta est, quandoquidem ipsa etiam bona opera, quibus ad vitam aeternam quomodocunque provehimur, sub illa salute, quae tota a Deo est, comprehenduntur. Hinc ergo statuitur illud a Patribus sub anathemate definitum: Gratiam Dei non dari secundum merita nostra. Statuitur etillud huic connexum, Praedestinationem nostram non esse ex meritis, sed ex mero beneplacito gratiae Dei, prout sequitur:
Sed secundum proposUum suum et gratiam. Suum, Graece proprium, quod emphasi non caret. Vult enim Apostolus omnem meriti nostri respectum ab salute et vocatione nostra excludi, et solum cogitari propositum et gratiam Dei. Propositum intelligit praeviam et aeternam Dei voluntatem seu decretum, quam alibi praedestinationem vocavit. Atque ex hoc loco perspicuum est, eos falli, qui Rom. 8., ubi dicitur: Qui secundum propositum vocati sunt sancti; propositum interpretantur non Dei vocantis, sed ipsorum hominum, qui vocantur. Quem intellectum ab Apostoli mente alienum esse, pluribus illic ostendimus. Porro gratiam non intelligit creatam, quae in nobis est, haec enim effectus est praedestinationis, sed gratiam increatam, id est, gratuitam Dei beneficentiam, quam mox dicit: manifestatam per adventum Christi, quamque Tit. 3. misericordiam vocat, dicens: Non ex operibus justitiae, quae fecimus nos, sed secundum suam misericordiam salvos nos fecit. Igitur hoc nomen gratiae, proposito addit rationem gratuiti, quasi dicat Apostolus: secundum propositum suum, quo gratis ac praeter omne meritum nostrum constituit nos salvos facere.
Quae data est nobis in Christo Jesu ante tempora saecularia. Graece ante tempora aeterna, tametsi recte etiam noster interpres tam hoc loco, quam ad Tit. 1. vertit saecularia, sed significatione diversa ab ea, qua aliis in locis scripsit: saecularia judicia, negotia, desideria 1 Cor. 6., 2 Tim. 2., Tit. 2. Siquidem et in Graeco vocabula diversa sunt. Igitur aeterna seu saecularia tempora vocat Apostolus perpetuam temporum seriem ab orbe condito. Quoniam autem quidquid hanc temporum seriem antecedit, proprie aeternumest, idcirco dicens: ante tempora saecularia, aeternitatem notavit, ut sensus sit: Quae gratia seu misericordia, quoad effectus suos, nobis per Christum data, id est intuitu meritorum Christi praeparata est ab aeterno. Hinc recte collegeris, Christum meruisse nostram praedestinationem. Quod et aliis Apostolicae Scripturae locis consentaneum est, ut Eph. 1. Elegit nos in ipso ante mundi constitutionem. Et iterum: Qui praedestinavit nos in adoptionem filiorum per Jesum Christum.
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10. Manifestata est autem nunc per illuminationem Salvatoris nostri Jesu Christi. Pro illuminatione, Graece est ircwpavsta, id est apparitio, quam alibi vertit adventum, ut 1 Tim. ult. Ambrosianus textus habet: per illuminationem adventus; forte duabus versionibus in una conflatis. Sensus Apostoli est: Ea gratia nobis ab aeterno praeparata, hoc demum tempore palam facta est per adventum Christi Salvatoris nostri, praedicantibus Apostolis mundo declaratum. Agnita quidem fuit ea gratia a patribus antiquis, qui per fidem Deo placuerunt, sed obscurius. Neque tunc mundo patefacta est, sed paucis duntaxat innotuit. De hujus gratiae manifestatione plura idem Apostolus Eph. 3.
Qui destruxit quidem mortem, videlicet morte sua. Sensus enim est, Christum passione et morte sua promeruisse nobis apud Deum perfectam nostrae mortis abolitionem. Nam Graecum verbum significat abolere, cassum et irritum reddere. Qua voce usus est etiam Heb. 2. in simili sententia, qua dixit: ut per mortem destrueret eum, qui habebal mortis imperium. Quaeritur quam mortem significet Apostolus, temporariam an aeternam. Respondeo utramque significari; nam per beatam resurrectionem, quam ex Christi morte exspectamus, tollitur. In eo autem, quod ait, mortem a Christo destructam; etiam peccatum intellige destructum et abolitum, quod est utriusque mortis causa.
Illuminavit autem vitam et incorruptionem per Evangelium. Graecum verbum cpumCstv duo significat, illuminare et in lucem proferre: sed huic loco quadrabat posterius significatum, quod et alii interpretes reddiderunt. Nam seDSUS est: Vitam incorruptibilem et immortalem produxit in lucem, manifestavit, ac certam ejus spem nobis attulit per Evangelium, quod praedicari voluit. Observa utrique morti oppositam vitam et mcorruptionem.
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11. In quo positus sum ego praedicator et Apostolus et Magister gentium. In quo} Graece, in quod, vel ad quod. Itaque sensus est: Ad quod Evangelium promulgandum ego praeco constitutus sum a Christo; quodque amplius est, ipsius Christi ad eam rem Apostolus seu legatus; denique gentium Doctor; id est praecipue missus ad gentilem populum docendum. Sic enim ei repulsam a Judaeis passo dictum commemoratur Act. 22. Vade} quoniam longe in nationes mittam te. Unde et Gal. 2. refert peculiariter sibi Deum coopzratum fuisse inter gentes. Hos autem illustres titulos sibi Paulus adscribit, non quo se jactet; sed Timothei confirmandi causa, simul ut Evangelio a so praedicato majorem conciliet auctoritatem.
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12. Ob quam causam et haec patior. Ad vincula sua respicit. Quam ob causam, id est, quia praeconis Evangelici fungor officio, item Apostoli, et doctoris gentium, ideo accusatus sum a Judaeis, et in haec vincula conjectus. Sed non confundor. Id est, non me pudet vel ofiicii mei vel vinculorum. Proinde et tu, meo exemplo, noli erubescere testimonium Domini nostri, neque me vinctum ejus. Est enim in Graeco idem verbum, quod interpres hic confundi } superius erubescere vertit.
Scio enim cui credidi. Rationem addit, cur ipsum neque pudeat, neque poeniteat Evangelici ministerii. Novi enim, inquit, cui crediderim; quam ille magnus sit Dominus, quam potens, et quam verax in promissis. Verbum crtdere tam Graecis, quam Latinis ambiguum est: nam et fidem habere significat, et committere. Utraque significatio satis huic loco convenit: sed quia mox depositi facit mentionem; videtur illud ipsum hic supplendum, ut sensus sit: Novi eum, cui credidi atque commisi depositum meum servandum. Sequitur enim:
Et certus sum quia potens est depositum meum servare in illum diem. De veritate Dei tacet tanquam nimis manifesta; solamque nominat potentiam. Certus sum, inquit, de eo, cui depositum meum concredidi, et securius, quod potens sit illud custodire et servare inviolatum in diem adventus Christi filii sui; qui dies est perfectae retributionis. De Graeca voce TCSTCsicjjia'. certus sum} aut certo persuasus sum} jam dictum est superius. Nam hic procul dubio debet accipi persuasio certissima, quae habetur ex verbo Dei. Porro depositum hoc loco varie exponunt incerpretes. Quidam pro anima, salute et incolumitate accipiunt; ut cum illa B. Petri sententia congruat, 1 Epist. 4. Qui patiuntur secundum voluntatem Dei} fideli creatori commendent, Graece deponant } animas suas in benefactis. Et cum eo, quod dicit Sapiens cap. 3. Justorum animae in manu Dei sunt} et non tanget illos tormentum mortis. Alii intelligunt fideles, quos Paulus Christo lucrifecerat, eidemque, ut ajunt, consignaverat, velut depositum. Unde dicit Act. 20. Et nunc commendo sive appono vos Deo. Sunt, qui nomine depcsiti intelligunt officium Evangelicae praedicationis, quod Apostolus sibi servari sperat, dam pro eo fideliter et perseveranter administrato mercedem expectat a Deo. Aliis magis placet, in universum intelligi bona opera facta cum spe retributionis aeternae, per hoc enim quasi deponuntur a nobis apud Deum, ut ea recipiamus; quod fit dum fructum eorum recipimus, scilicet praemium vitae aeternae. Tale est quod dicit Ecclesiastes cap. 9. Sunt justi atque sapientes, et opera eorum in manu Dei. Alii denique depositum interpretantur ipsam mercedem operum, quae quidem dicitur deponi apud Deum, quatenus homo non statim accipit mercedem, postquam operatus fuit, sed patienter expectat tempus retributionis; quae tandem plena reddetur in die judicii. Favet huic intellectui, quod infra cap. 4. post commemorationem bonorum uperum suorum, subjungit Apostolus: In reliquo, reposita est mihi corona justitiae, quam reddet mihi Dominus in illa die justus judex. Harum quinque expositionum duae postremae sunt maxime probabiles, et in eundem fere sensum concurrunt; quemadmodum et prima. Nam tertia sub quarta comprehenditur. Secunda vero parum accommoda est, nam fideles non sunt instar depositi a Christo velut reposcendi, sed instar lucri Christo debiti. Neque enim eos Paulus sibi, sed Christo lucrabatur tanquam servus fidelis.
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13. Formam habe sanorum verborum, quae a me audisti. Transit ad aliam exhcrtationis partem, quae est de doctrina, monetque Timotheum, ut menti suae impressam habeat ac retineat imaginem, formam ac delineationem sanae, integrae et incorruptae doctrinae, quam ab ipso acceperat. Pro forma Graece est u7EOt6tcu) oic, quam vocem interpres 1 Tim. 1. vertit informationem. Dicit autem verborum, quia verbis et sermonibus Evangelii doctrinatradebaturmagis quam scripto. Unde et addit, quae a me audisti. Quod verbum pro auctoritate traditionum non scriptarum urgent in suis commentariis Chrysostomus et Theophylactus.
In fide et in dilectione in Ckristo Jesu. In Graeco post dilectione additur articulus, ut vertendum sit, quae est in \ Christo Jesu. Sic enim eadem Graeca vertit interpres cap. 1. prioris Epistolae. Dubium est autem, utrum pars haec referenda sit ad proximum verbum, audisti, hoc sensu, quae a me audisti cum fide et charitate Christiana; id est non solum fidem adhibens meis sermonibus, sed et charitatis affectum adjungens, qua non quae tua sunt, sed quae Jesu Christi quaereres, ut de eo dicitur Phil. 2.: an vero pertineat ad priorem partem, hoc modo: fonnam habe sanorum verborum in fide etc. ut vel hic sit sensus: Habeto formam sanae doctrinae, quae versatur circa fidem et dilectionem Christianam. Vel iste: Formam sanae doctrinae retine cum ^ide et dilectione; quae praestabunt, ut ab illa forma non recedas. Medium sensum tradunt plerique, tametsi et reliqui duo probabiles sint.
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14. Bonum depositum custodi. Depositum non idem hic intelligit, quod paulo superius, sed illud, de quo jam olim Timotheum admonuerat in priori Epistola sub finem, dicens: O Timothee, depositum custodi, devitans profanas vocum novitates etc. Illud autem esse diximus doctrinam successori creditam et commendatam, instar depositi, ut eam integram custodiat, ac porro aliis fidelibus ministris, qualem et quantam accepit, de manu in manum tradat: quam nimirum doctrinam proxime designavit per sana verba ex se audita. Repetit autem idem praeceptum in hac Epistola, non solius Timothei causa, sed ut omnes disceremus quanti sit momenti, quod Apostolus tam sedulo putavit inculcandum. Unde et epitheton deposito addidit, vocans illud, bonum, Graece xaXov, quod etiam verti potest, pulcrum, egregium, praeclarum. Quae omnia optime quadrant in hoc sanae doctrinae depositum. Locus observandus contra haereticos; qui nullum exhibere possunt hujusmodi depositum, id est doctrinam inde ab Apostolis, serie per successores continuata, traditam et acceptam; nisi forte depositum hoc esso dicant scripturam sacram. Sed hoc dici non potest. Non enim scrituram sacram Paulus apud Timotheum deposuerat, sed doctrinam a se verbo traditem. Deinde, quale depositum, quod omnibus pene sectis haereticorum commune est? Itaque scriptura, quam et ipsam ab Apostolis traditam habemus, pars quaedam depositi est, non autem totum et integrum depositum, quod sola servat Ecclesia Catholica.
Per Spiritum sanctum, qui habitat in nobis. Quoniam difficile est, sacrum illud depositum inter tot humanarum opinioaum varietates ac Satanae fraudes integrum et illibatum custodire; propterea modum adjicit, quo id faciat, quasi dicat: Non id humanae facultatis est, sed Spiritus sanctus per gratiam suam praestabit, ut facias. Simile enim est cum eo, quod dicit cap. sequenti: Intellige, quae dico; dabit enim tibi Dominus in omnibus intellectum. Jam qaod additur, qui habitat in nobis, vel ad totam Ecclesiam referri potest, quam inhabitans Spiritus sanctus efficit, ut depositum in ea servetur; vel potius ad Ecclesiae praefectos, quorum ministerio idem depositum per Spiritum sanctum, eis promissum, in Ecclesia conservatur; ut pronomine nobis iidem significentur, qui superius, ubi dictum est: Non enim dedit nobis Deus spiritum timoris, sed virtutis etc.
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15. Scis hoc, quod aversi sunt a me omnes, qui in Asia sunt. Graece, aversati sunt me, quemadmodum et Ambrosianus legit. Commemorat Paulus hanc multorum a se defectionem, ut carissimum discipulum, qui ea re audita turbari poterat, animumque demittere, corroboret et consoletur. Id enim facit initio sequentis capitis, dicens: Tu ergo fili mi confortare. Loquitur autem Apostolus de Judaeis, qui crediderant, non de gentilibus. Nam et Act. 21. in tumultu Jerosolymis adversus Paulum concitato nominantur, qui de Asia erant Judaei. Asiam utrobiq ue intellige minorem. Porro secundum Graecorum expositionem non est sermo de iis, qui Paulo haec scribente in Asia erant, sed qui ex Asia Roinain venerant. Volunt enim, praepositionem in pro ex positam esse. Sed quia violentum id videtur, alii sic exponunt: Aversati sunt me omnes, qui erant in Asia. Dicunt enim, Apostolum loqui de iis, qui in Asia quidem ipsi adhaerere coeperant; sed cum Romam venissent, ipsumque. in vincula conjectum et peiiclitantem viderent, tanquam ignotum spreverunt: nam in Graeco non exprimitur verbum sunt; ut liberum sit praeteriti temporis verbum supplere. Sensus hic apud Erasmum est in paraphrasi. Alii denique de iis, qui tum temporis in Asia erant, Apostolum loqui existimant; ideoque dicere: Scis hoc. Nam Timotheus in Asia versabatur, et proinde, quae in Asia rlebant, scire poterat, non quae Romae. Sed facile respondetur, hoc sensu illud dictum esse: Jam ex iis, quae hinc ad vos peiferuntur, ignorare non potes, omnes Asianos, qui Romae sunt, me esse aversatos. Qui profecto sensus maxime convenit. Nam confirmat Apostolus rumorem ad aures Timothei forte perlatum. Quomodo autem aversi sint aut aversati: deserendo fidem, an solam personam, non expressit. Ac verisimile est, tantum velle dicere, quod aversati sunt ipsum, metuentes consortium periculi, aut etiam Paulo detrahentes, quod sua culpa ac temeritate in periculum incidisset. Tametsi fidei defectus hanc tentationem facile consequi solet; juxta id quod Dominus dicit de iis, qui radices non habent, quod ad tempus credunt, et in tempore tentationis recedunt. Luc. 8.
Ex quibus est Phygelus et Hermogenes. Gnece et Syriace Phygellus, litera 1 geminata. Non hos duos nominatim Paulus notaret, nisi prae caeteris in ipsum asperi fuissent et calumniosi. An autem alicujus peregrini dogmatis auctores fuerint, non liquet. Tantum in Apocryphis Apostolorum passionibus, quibus non est habenda fides, legitur, eos aliquando maleficos fuisse, et opera Jacobi majoris converscs ad fidem. Multo minus illud recipiendum, quod Metaphrastes refert in serm. de Petro et Paulo Apost., Phygellum a Petro datum Episcopum Ephesiis, postea Judaeos credentes a fide avertisse. Scribit quidem adversus Hermogenem quendam haereticum Tertullianus, sed eum ab hoc diversum esse plane constat ex initio libri, quo testatur Hermogenis illius doctrinam novellam esse, ipsumque hominem adhuc in saeculo superesse. Sed apertissime ex bis verbis ibidem subjunctis: Nec ipse ApostoHcus Hermogenes in regula perseveravit; Apostolicum enim Hermogenem vocat eum, cujus in hac epist. Apostolus meminit: quem dum in regula perseverasse negat, utique de fidei regula loquens, satis innuit, eum a recta fide defecisse, et ad haeresim aliquam deflexisse. Quod et significat in lib. de praescript. adv. baer. cap. 3., dum eundem Hermogenem una cum Pbygello annumerat Ecclesiae desertoribus.
1:16
16. Det misericordiam Dominus Onesiphori domui. Exceptio est ab eo, quod dixit, omnes qui in Asia sunt. Nam Onesipborus Asianus erat, quemadmodum satis colligitur ex fine hujus Epistolae, ubi dicitur: Saluta Onesiphori domum. Siquidem Timotheus, cui hoc scribitur, in Asia versabatur. Imo putatur Epbesius fuisse, propter illud quod ibidem statim sequitur: Et quanta Ephesi ministravit. Idem Onesipborus Romae erat, quo tempore Paulus illic in vinculis tenebatur, ut ex sequentibus manifestum est. Unde etiam ex hac exceptione probabile fit, Apostolum in verbis superioribus locutum fuisse de Asianis Romae agentibus. Precatur autem a Christo Domino misericordiam domui, id est universae familiae Onssiphori, a quo uno beneficium acceperat; sive quod Deus propter unum soleat multis benefacere, sive quod tota familia particeps fuerit bonorum ejus operum, saltem eorum, quae Ephesi exercebat, de quo infra. Porro de qua misericordia loquatur, paulo post exponemus.
Quia saepe me refrigeravit. Id est refocillavit, recreavit, in hoc aestu mearum aiflictionum; solatio et subsidio mihi fuit in his vinculis. Et catenam meam non erubuit. Id est non puduit illum vinculorum meorum, sicut caeteros Asianos. Nec periculum metuit, nec infamiam, ut mejuvaret. Ita laudat Onesiphorum, ut rursus oblique Timotheo animum et audaciam addat, cui jam ante dixerat: Noli erubescere testimonium Domini nostri, neque me vinctum ejus.
1:17
17. Sed cum Romam venisset, solicite me quaesivit et invenit. Graece: Sed cum esset Romae, studiosius quaesivit me et invenit. Usque adeo, inquit, de catena mea non erubuit, ut quum hic Romae esset, et captivum me pro Christi nomine teneri intelligeret; sua sponte et perquam studiose me quaereret, nec conquiesceret, donec invenisset. Diligenter quaesitum se dicit, quamvis captivum: quia non unus erat carcer eorum, qui sistendi essent ad tribunal Caesaris, sed complures; et, ut dicitur Act. ult., permissum fuit Paulo, ut maneret solus cum custodiente se milite.
1:18
18. Det illi Dominus invenire misericordiam a Domino in illa die. Erasmus vertendum putavit, apud Dominum; sicut Luc. 1. legitur: Invenisti gratiam apud Deum. Sed perspicuum est, eum falli. Nam illic in Graeco dativus est casus; hic autem genitivus, sicut et mox sequenti capite, quae audisti a me. Quomodo etiam legitur apud interpretes LXX. Gen. 19. Pluit Dominus a Domino, non apud Dominum. Quo etiam exemplo declaratur Hebraismus, quo Paulus hic utitur, dicens: Det illi Dominus a Domino, id est a seipso misericordiam inveniri. Nam Hebraei antecedens repetere solent loco pronominis reciproci. Simile est illud Jes. 8. Ecce ego et pueri, quos dedit mihi Dominus in signum et portentum a Domino. Quocirca nihil est necesse hic recurrere ad distinctionem personarum; quasi sensus sit: Det illi Dominus pater invenire misericordiam a Domino filio, sicut exponit Ambrosianus, aut contra, Dominus filius a Domino patre: quandoquidem juxta phrasim memoratam potest unus et idem indistincte significari. Nec improbabile est, Christum Dominum intelligi, quem plerumque Domini vocabulo solet Apostolus designare. Notanda quoque est allusio in verbo inveniendi repetito; tanquam dicat: Sicut ille me solicite quaesivit et invenit, ut misericordiam exhiberet; ita det e? Dominus, misericordiam, quam optavit, ab ipso vicissim invenire, juxta illam Domini promissionem: Beati misericordes, quoniam ipsi misericordiam consequentur. Quod addit, in illa die, more suo diem judicii significat, quam alibi vocat, diem Domini. Sed quomodo in illa die, qua quisque recipiet secundum opera sua, quidam inventuri sint a Domino misericordiam, quaeri potest. Chrysostomus et Tbeopbylactus annotant, Apostolum precari Onesiphoro misericordiam a Deo in die illa tremenda; quoniam, ut ajunt, multa misericordia opus erit etiam omnibussanctis, et nemo nisi per misericordiam salvabitur. Quo pertinet, quod scribit Augustinus lib. de corrept. et gratia cap. 13., in illo judicio sanctis a Deo coronandis necessariam fore misericordiam. Atque haec nonnulli referunt ad remissionem peccatorum illam, quae, etiam post hanc vitam, usque ad extremi judicii diem praestatur iis, qui cum pietate obdormierunt. Nam toto illo tempcre judicium exercetur occultum, sed cura misericordia erga eos, qui misericordiam fecerunt, dum peccata eorum per ignem purgantur. Verum huic sensui videtur obstare, quod Apostolus homini adhuc viventi potius optare debuisset remissionem peccatorum in hac vita, quam eam, quae, poenis purgatoriis intervenientibus, datur post mortem. Hanc enim remissionem defunctis optare solemus, non viventibus. Adde quod nec verum est, oir.nes sanctos post hanc vitam indigere purgatione peccatorum per ignem perficienda: cum Ecclesia constanter teneat martyres ipsa morte, quam, pro Christi confessione subeunt, ita plene purgari, ut sine mora ad coronas e\ olent. Certe recens baptizatos quod nihil ab ingressu coeli remoretur, Con- Gnll. Eitil Comm. Tom. II. cilium Tridentinum docet sess. 5. in explicatione Anathematismi quinti verbis B. Augustini de pecc. mer. lib. 2. cap. 28. ad fin. Non aliud ergo patres supradicti volunt, quam retributionem aeternae vitae, quae dabitur sanctis in die judicii, misericordiam ideo recte vocari, quia non dabitur sine praevia multorum peccatorum remissione, sive in hoc saeculo facta, sive, quod in plurimis contingit, etiam in futuro. Hanc ergo misericordiam a Domino exoptat Apostolus Onesiphoro in die judicii. Mater septem illorum fratrum, 2 Machab. 7. cum diceret: Ut in illa miseratione cum fratribus tuis te recipiam, non de remissione peccatorum in altero saeculo obtinenda putanda est locuta fuisse, sed de ipsa vita aeterna, quae misericordiae effectus est, ut dixi. Cui misericordiae non repugnat justitia, qua redditurus est Dominus unicuique secundum opera sua; quia tunc, ut ait priore loco Augustinus, pro bonorum operum meritis justo judicio etiam ipsa misericordia tribuetur. Potest autem misericordia etiam in eo intelligi, quod in die judicii per beatam resurrectionem omnes electi liberabuntur a miseria mortalitatis et corruptionis. Quo sensu accepit Tertull. de resurr. carnis cap. 23. Quod si misericordiam generaliter accipiamus pro beneficentia gratuita, sicut in multis Scripturae locis accipitur; facilicr erit hujus loci intellectus. Ex quo simul discamus, vitam aeternam ita pro meritis bonorum operum retribui, ut tamen misericorditer et gratuito detur; quandoquidem ipsa bona opera, quibus redditur, a fonte gratiae promanant. Unde et qui per agonem martyrii coronam vitae sperabant, misericordiam se exspectare profitebantur. Ita mater illa septem martyrum, de qua jam locuti sumus, dicebat ad unum ex eis 2 Macchab. 7. Ut in illa miseratione cum fratribus te recipiam. Et B. Agatha jam superatis carnificum tormentis, sic Deum orasse legitur: Jube me ad tuam misericordiam pervenire. Porro quod ad Onesiphorum attinet, sciendum est, bonam nanc Apostoli pro eo precationem effectu non caruisse. Nam ut refertur in martyrologiis tam Graecis quam Latinis, Onesipborus tandem in Hellesponto pro Christi martyrio coronatus est: si tamen est idem, quem illa commemorant. Nam profecto probabiliter dici potest, Onesiphorum, de quo Apostolus loquitur, jam tum fuisse defunctum. Non enim dicit priore loco: Det misericordiam Dominus Onesiphoro, sed Onesiphori domui. Posteriore vero loco de ipso sic dicit: Det illi Dominus invenire misericordiam a Domino in illa die t scilicet illi optans, quod Christiani solent optare fidelibus defunctis, requiem et misericordiam. Huc accedit, quod in fine Epistolae jubet salutari Onesiphori domum, non Onesiphorum; quasi si jam non superesset. Nam alioqui dicturus fuerat simile illi, quod ad Col. 4. Salutate Nympham, et quae in domo ejus est Ecclesiam. Dices, fortassis Apostclum sic loqui etiam de viventibus Rom. 16. Salutate eos, qui sunt ex Aristobuli, salutate eos, qui sunt ex Narcissi domo, et 1 Cor. 16. Nostis domum Stephanae et Fortunati, ut et vos subjecti sitis hujusmodi. Respondeo, nonliquere, quod Aristobulus et Narcissus tunc vixerint. Fieri etiam potest, ut Apostolus sciverit, eos Romae non esse, tunc quando ista scripsit ad Romanos. Deinde forma sermonis non est omnino similis illi, quae hoc loco ad Timotheum. De Stephana autem et Fortunato certum est, eos Corinthi nonfuisse, quum Corinthiis priorem Epistolam Apostolus scripsit, sed Romae apud ipsum. Infra enim eodem cap. 16. dicit: Gaudeo in praesentia Stephanae et Fortunati. Quod si Onesiphoro jam vita functo hoc precatur ApostoJus: ut a Domino misericordiam inveniat, validissime ex hoc loco confirmatur oratio pro fidelibus defunctis. Additiuncula Censoris. Sane Philippus presbyter, S. Hieronymi discipulus, hunc Apostoli locum istuc valere intellexit, scribens in cap. 12. lib. Job, ubi postquam verba Domini, quae sunt Matth. 12. de blasphemia Spiritus non remittenda neque in hoc saeculo, neque in futuro, expendisset; haec adjunxit: Non enim diceret Dominus, hoc peccatum illic non remittetur, si nec alia peccata illic remitterentur; et mox: Secundum hunc sensum est et illud, quod Apostolus de Onesiphoro ait: Det illi Dominus invenire misericordiam a Deo in illo die.
Et quanta Ephesi ministravit, tu melius nosti. Quanta, id est quam multa subministraveritEphesi. Itaquidam. Sed rectius alii, in quam multis rebus Ephesi ministraverit, id est quam fuerit in minisfcerio ofiiciosus. Quidam addunt mihi, sed praeter fidem omnium probatorum exemplarium. Si enim Paulus adscripsisset mihi, non diceret Timotheo: Tu melius nosti. Nam consentaneum erat, ipsum maxime nosse beneficia sibimet impensa. Tale igitur est, quod dicit: Non solum mihi nunc Romae, sed et antea Ephesi, fidelibus Evangelii ministris multa impendit officia charitatis, quemadmodum tu melius nosti, qui Ephesiorum Episcopus es, et partem obsequiorum ejus percepisti.
1:4
… difficult to determine T.'s age when he was elected bishop of Ephesus; if Paul, an "old man" of about 65 years, calls him "young" (ibid. 4:12), he could have been 35-40 years old. After Paul's martyrdom, from Rome, where he had been summoned by him (II Tim. 1:4; 4:8, 21), he returned to Ephesus, remaining there perhaps even after the coming of St. John; if he died there a martyr under the emperor Nerva and the proconsul Peregrinus (97 A.D.), …
1:5
… Luke (Acts 16:1) presents Timothy as the son of a "faithful Jewish woman," that is, converted to Christianity; her name is found in II Tim. 1:5, where Paul recalls, as an illustrious example, the faith of Timothy's grandmother (Lois) and of his mother E.
Later Paul would recall, along with the stoning, the devoted care of Lois and Eunice, respectively the grandmother and mother of Timothy (2 Tim 1:5). In the city, made up of a mixed population, no synagogue is mentioned. …
I. LIFE. - Religiously educated and initiated into the Holy Scriptures by his mother Eunice and his grandmother Lois (II Tim. 1:5; 3:5), T. was circumcised by Paul, but only to facilitate his work among the Jews, when he took him as a partner in the apostolate (Acts 16:1-3). His conversion to Christianity could …
1:6
… own virtue and one's own office; and in the New Testament also as a means of communicating the Holy Spirit (Gen. 48, 14 ff.; Num. 27, 18 and 23; Mk. 5, 25; 8, 23-25; 10, 13 ff.; Lk. 4, 40; 13, 31 etc.; Acts 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); then with incensation, with the anointing of the sacred oils, especially of chrism, according to the circumstances, with the formula of the consecratory prayer, which, generally, …
… St. Cyprian in his Epist., 74, 1: "Ut manus imponatur in poenitentiam"; whereas the use of the plural is more common both in the New Testament documents (cf. Mt. 19, 13, 15; Mk. 10, 16; Acts 8, 17; 19, 6; Hebr. 6, 2; I Tim. 4, 14; 5, 22; II Tim. 1, 6) and among the Greek writers. …
… In antiquity the only ritual gesture was the imposition of hands (cf. Acts 6:6, 1 Tim. 4:14 and 5:22, and 2 Tim. 1:6); in the Traditio Apostolica of St. Hippolytus the consent of those present comes first, and the imposition of hands is accompanied by a single prayer and followed by the kiss of …
… incorporation of the new creature into the Mystical Christ (cf. Rom. 6, 3; Gal. 3, 27; Eph. 3, 6). The Apostle recalls at length the Eucharist (I Cor. 11, 20-32). He speaks of Holy Orders, pointing out its capacity to confer Grace (Act. 20, 28; I Tim. 4, 14; II Tim. 1, 6). Finally he insists on noting the symbolic character of Christian Marriage, which represents the intimate union between Christ and his Church (cf. Eph. 5, 32); and he descends to …
same rite (I Tim. 4, 14; 5, 22; II Tim. 1, 6). But, until the
1:7
… Ordination, but alludes to the principal minister and to the essential rite (per impositionem manuum mearum), illustrating the nature of the Grace (χάρισμα) communicated to the disciple: a gift of the Spirit, "a gift of strength, of charity and of sobriety" (ibid., 1:7). That here there is question of a true episcopal Ordination was the opinion of St. Epiphanius, of Theodore of Mopsuestia and of Theodoret, today confirmed by distinguished Catholic …
1:8
… confirmed by distinguished Catholic scholars (Michiels, Bruders, Coppens) and by independent critics (Harnack, Knopf, Gore-Turner), moved by the fact that all the functions proper to the bishop are attributed by St. Paul to his disciple: the duty to preach (II Tim. 1:8), to preserve the deposit of Revelation (1:14 and I Tim. 6:20), to rule and govern the Church (ibid., 5:1-23), the power to impose hands (ibid., 5:22).
1:10
… sensitive soul, the word I. (σάρκωσις) prevailed over others with which Sacred Scripture and the Fathers customarily indicate the mystery of the union of the Word with human nature, such as ἐφανερώθη ἐν σαρκί (1 Tim. 3:16); ἐκένωσεν (Phil. 2:7); ἐπιφάνεια (2 Tim. 1:10); λῆψις (Heb. 2:16); and among the Fathers: οἰκονομία (dispensatio = divine counsel for the salvation of men; cf. Irenaeus, Adv. haer., III, 17, 4; IV, 26, 1);
In the New Testament writings, p. preserves the fundamental sense of "presence," and only by force of the context can it imply the sense of "return." Like the "manifestation" (II Tim. 1:10; 4:8) or the "revelation" (I Pt. 1:7, 13) of Jesus, his p. is a presence begun with the nativity, which must culminate in his supreme appearance as universal king-judge. …
1:13
Especially in the Pauline epistles, both the Good News in its generality (Rom. 6, 17; Gal. 1, 9-12; I Tim. 6, 20; II Tim. 1, 13 ff.) and specifically the precepts of Christian life (Phil. 4, 9; I Thess. 4, 1; II Thess. 2, 15; 3, 6), or even individual doctrines such as the Eucharist and the Resurrection of …
… there be no schisms (σχίσματα) among you" (1 Cor. 1:10-13). "O Timothy, guard the deposit; avoid the impious discussions of the false gnosis, τῆς ψευδωνύμου γνώσεως; some, who have adhered to it, have gone far from the faith" (1 Tim. 6:20-21; 1:3-4; 4:7; 2 Tim. 1:13-14; 4:2-4). "From anyone who fosters divisions, separate after a first and second warning" (Tit. 3:10-11). "If anyone does not bring you the doctrine of Christ, do not receive him into …
II Tim. 1, 13-14; 2, 1-2).
1:14
DEPOSIT OF THE FAITH.- The word deposit (Greek παραθήκη) occurs in St. Paul's letters to Timothy (I Tim. 6:20; II Tim. 1:14), in the writings of several Fathers, especially in Tertullian (De praescriptione, 25: PL 2, 37), in St. Vincent of Lérins (Commonitorium primum, 22: PL 50, 667 ff.); it enters definitively …
… In Holy Scripture, to express it, there is found both the compound term ἐνουκείν, "to indwell" (Rom. 8:11; II Tim. 1:14), and the simple term οἰκείν, "to dwell" (Rom. 8:9, 11; I Cor. 3:16). St. John, in the texts fundamental for this whole doctrine, prefers the verb μέκενν (μονή = "dwelling"), …
2. The Holy Spirit and the Mystical Body. - Christ is the center of all creation and the head of the Mystical Body, but the Holy Spirit is its vivifying soul (cf. I Cor. 6, 19; Rom. 8, 2, 11; II Tim. 1, 14). It is the source of the charisms, which had so much importance in the primitive Church (cf. I Cor. 12, 4). The revelation of the divine mysteries is the work of the Spirit (ibid. …
1:15
In the New Testament A. (Acts 2:9; 4:9; 16:6; 19:10, 22, 26; 20:4, 16, 18; 21:27; 24:19; 27:2; Rom. 16:5; I Cor. 16:9; II Cor. 1:8; II Tim. 1:15; I Pt. 1:1; Apoc. 1-3) denotes the Roman province of A. (constituted in 129 B.C.), which occupied part of Asia Minor. …
the faithful of Ephesus and of the sorrows he had from them, II Tim. 1:15-18 speaks. …
1:16
ONESIPHORUS. - A figure of the Church of Ephesus, mentioned in II Tim. 1:16 ff. and 4:19 (the "house of O."). …
me refrigeravit (II Tim. 1, 16); Tertullian: spe aeterni refrigerii (De monogamia, 10: PL 2, 942). Cicero indicates that among the Greeks, on the very day of the funeral, the relatives of the deceased gathered for a banquet. …
1:17
… While Paul was a prisoner for the second time in Rome - note (ibid. 1:17) the difficulty of reaching him - O. was not ashamed of his chains, and wished to render him, as he had already done another time, his own services (ἀνέψυξεν [ibid. 1:16], which …
… to receive anyone who came to visit him and to preach (Acts 28:30 f.). Different, however, must have been the treatment given to St. Paul during his second imprisonment, if Onesiphorus (v.) must overcome great difficulty to track down the Apostle (2 Tim. 1:17), who finds himself abandoned (cf. 2 Tim. 4:9-15) and awaits death (2 Tim. 4:6 ff.; v. PAOLO APOST., I). It is generally held that the Babylon of 1 Pet. 5:13 is Rome, according …
1:18
… useful not only to the living, but also benefits the dead: therefore the Apostle, grateful for the benefits received from the deceased Onesiphorus, a Christian of Ephesus, prays for him "that the Lord grant him to find mercy from the Lord on that day" (II Tim. 1, 18). St. James too recommends mutual prayer: "pray for one another that you may be saved; the intense prayer of the righteous man can do much" (5, 16).
… In this case, the words of II Tim. 1:18, "may the Lord (ὁ Κύριος = Christ) grant him to find mercy with the Lord (Κύριος, without the article = God) on that day," would be an example of a prayer of suffrage, by which divine …
… From the hints in II Tim. 1:18, in the Martyr. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.