He exhorts him to diligence in his office and patience in suffering. The danger of the delusions of heretics.
He exhorteth him to labour diligently in his office, considering the revvard in Christ, and his denial of them that deny him. 14 Not to contend, but to shunne heretikes: neither to be moued to see some subuerted, considering that the elect continue Catholikes, and that in the Church be of al sortes. 24 Yet vvithal svveetenes to reclaime the deceiued.
1Thou therefore, my son, be strong in the grace which is in Christ Jesus:Tu adunque, figliuol mio, prendi vigore nella grazia, che è in Cristo Gesù.THOV therfore my sonne, be strong in the grace vvhich is in Christ IESVS:Tu ergo fili mi, confortare in gratia, quæ est in Christo Jesu: 2And the things which thou hast heard of me by many witnesses, the same commend to faithful men who shall be fit to teach others also.E le cose, che hai udite da me con molti testimoni, confidale ad uomini fedeli, i quali saranno idonei ad insegnarle anche ad altri.& the things vvhich thou hast heard of me by many witnesses, these cōmend to faithful men, vvhich shal be fit to teach others also.et quæ audisti a me per multos testes, hæc commenda fidelibus hominibus, qui idonei erant et alios docere. 3Labour as a good soldier of Christ Jesus.Sopporta le afflizioni qual buon soldato di Cristo Gesù.Labour thou as a good souldiar of Christ IESVS.Labora sicut bonus miles Christi Jesu. 4No man, being a soldier to God, entangleth himself with secular businesses: that he may please him to whom he hath engaged himself.Nissuno ascritto alla milizia di Dio s'impaccia de' negozi del secolo, al fine di piacere a colui che lo ha arruolato.No man being a souldiar to God, intāgleth him self vvith secular businesses: that he may please him to vvhom he hath approued him self.Nemo militans Deo implicat se negotiis sæcularibus: ut ei placeat, cui se probavit. 5For he also that striveth for the mastery is not crowned, except he strive lawfully.Imperocché anche colui, che combatte nell'agone, non è coronato, se non ha combattuto secondo le leggi.For he also that striueth for the maisterie, is not crovvned vnlesse he striue lavvfully.Nam et qui certat in agone, non coronatur nisi legitime certaverit. 6The husbandman that laboureth must first partake of the fruits.Fa d'uopo che l'agricoltore prima lavori, affine di partecipare de' frutti.The husbandman that laboureth, must first take of the fruites.Laborantem agricolam oportet primum de fructibus percipere. 7Understand what I say: for the Lord will give thee in all things understanding.Pon mente a quello, ch'io dico imperocché il Signore daratti intelligenza in tutte le cose.Vnderstand vvhat I say: for our Lord vvil giue thee in al things vnderstanding.Intellige quæ dico: dabit enim tibi Dominus in omnibus intellectum. 8Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel:Ricordati, che il Signor Gesù Cristo del seme di David risuscitò da morte secondo il mio vangelo.Be mindeful that our Lord IESVS Christ is risen againe from the dead, of the seede of Dauid, according to my Gospel,Memor esto Dominum Jesum Christum resurrexisse a mortuis ex semine David, secundum Evangelium meum,
9Wherein I labour even unto bands, as an evildoer. But the word of God is not bound.Pel quale io patisco sino alle catene, qual malfattore: ma la parola di Dio non è incatenata.vvherein I labour euen vnto bandes, as a malefactour: but the vvord of God is not tied.in quo laboro usque ad vincula, quasi male operans: sed verbum Dei non est alligatum. 10Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory.Per questo ogni cosa io sopporto per amor degli eletti, affinchè eglino pure conseguino la salute, che è in Cristo Gesù, con la gloria celeste.Therfore I sustaine al things for the elect, that they also may obtaine the saluation, vvhich is in Christ IESVS, vvith heauenly glorie.Ideo omnia sustineo propter electos, ut et ipsi salutem consequantur, quæ est in Christo Jesu, cum gloria cælesti. 11A faithful saying: for if we be dead with him, we shall live also with him.Parola fedele: se insieme siamo morti, insieme ancor viveremo:A faithful saying. For if vve be dead vvith him, vve shal liue also together.Fidelis sermo: nam si commortui sumus, et convivemus: 12If we suffer, we shall also reign with him. If we deny him, he will also deny us.Se saremo tolleranti, regneremo insieme: se (lo) rinnegheremo, egli pure rinnegherà noi:If vve shal sustaine, vve shal also reigne together. If vve shal deny, he also vvil denie vs.si sustinebimus, et conregnabimus: si negaverimus, et ille negabit nos: 13If we believe not, he continueth faithful, he cannot deny himself.Se non crediamo, egli riman fedele, non può negare se stesso.If vve beleeue not: he continueth faithful, he can not denie him self.si non credimus, ille fidelis permanet, negare seipsum non potest. 14Of these things put them in mind, charging them before the Lord. Contend not in words: for it is to no profit, but to the subverting of the hearers.Tali cose rammenta, e rettifica alla presenza del Signore. Fuggì le dispute di parole: imperocché ciò non è buono a nulla, fuori che a sovvertir gli uditori.These things admonish: testifying before our Lord. Contend not in vvordes, for it is profitable for nothing, but for the subuersion of them that heare.Hæc commone, testificans coram Domino. Noli contendere verbis: ad nihil enim utile est, nisi ad subversionem audientium. 15Carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth.Studiati di comparire degno d'approvazione davanti a Dio, operaio non mai svergognato, che rettamente maneggi la parola di verità.Carefully prouide to present thy self approued to God, a vvorkeman not to be confounded, rightly handling the vvord of truth.Sollicite cura teipsum probabilem exhibere Deo, operarium inconfusibilem, recte tractantem verbum veritatis.
16But shun profane and vain babblings: for they grow much towards ungodliness.Fuggì però que' profani, e favolosi discorsi: imperocchè molto si avanzano nell'empietà:But profane and vaine speaches auoid: for they doe much grovv to impietie:Profana autem et vaniloquia devita: multum enim proficiunt ad impietatem: 17And their speech spreadeth like a canker: of whom are Hymeneus and Philetus:E il loro discorso va serpendo come gangrena: tra quali è Imeneo, e Fileto,& their speache spreadeth as a canker: of vvhom is Hymenaeus and Philêtus:et sermo eorum ut cancer serpit: ex quibus est Hymenæus et Philetus, 18Who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some.I quali sono andati lungi dalla verità, dicendo, che la risurrezione è già seguita, ed hanno sovvertita la fede di alcuni.vvho haue erred from the truth, saying that the resurrection is done already, and haue subuerted the faith of some.qui a veritate exciderunt, dicentes resurrectionem esse jam factam, et subverterunt quorumdam fidem. 19But the sure foundation of God standeth firm, having this seal: the Lord knoweth who are his; and let every one depart from iniquity who nameth the name of the Lord.Ma saldo sta il fondamento di Dio, che ha questo segno: conosce il Signore quegli, che sono suoi; e si ritiri dall'iniquità chiunque invoca il nome del Signore.But the sure foundation of God standeth, hauing this seale, Our Lord knovveth, vvho be his, and let euery one depart from iniquitie that nameth the name of our Lord.Sed firmum fundamentum Dei stat, habens signaculum hoc: cognovit Dominus qui sunt ejus, et discedat ab iniquitate omnis qui nominat nomen Domini. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honour, but some unto dishonour.Del rimanente in una casa grande vi sono non solo de' vasi d'oro, e d'argento, ma anche di legno, e di terra: ed altri sono di rispetto, altri ad uso vile.But in a great house there are not only vessels of gold and of siluer, but also of vvood and of earth: and certaine in deede vnto honour, but certaine vnto contumelie.In magna autem domo non solum sunt vasa aurea, et argentea, sed et lignea, et fictilia: et quædam quidem in honorem, quædam autem in contumeliam. 21If any man therefore shall cleanse himself from these, he shall be a vessel unto honour, sanctified and profitable to the Lord, prepared unto every good work.Se uno pertanto si monderà da tali cose, sarà vaso di rispetto, santificato, e utile pel Signore, disposto ad ogni buona opera.If any man therfore shal cleanse him self from these, he shal be a vessel vnto honour, sanctified & profitable to our Lord, prepared to euery good vvorke.Si quis ergo emundaverit se ab istis, erit vas in honorem sanctificatum, et utile Domino ad omne opus bonum paratum.
22But flee thou youthful desires, and pursue justice, faith, charity and peace with them that call on the Lord out of a pure heart.Fuggì le passioni gioventù, segui la giustizia, la fede, la carità, e la pace con quelli, che invocano il Signore con puro cuore.But youthful desires flee: and pursue iustice, faith, charitie, & peace vvith them that inuocate our Lord from a pure hart.Juvenilia autem desideria fuge, sectare vero justitiam, fidem, spem, caritatem, et pacem cum iis qui invocant Dominum de corde puro. 23And avoid foolish and unlearned questions, knowing that they beget strifes.Rigetta le pazze, ed immodeste dispute: sapendo, che generano delle liti.And foolish and vnlearned questiōs auoid, knovving that they ingender braules.Stultas autem et sine disciplina quæstiones devita: sciens quia generant lites. 24But the servant of the Lord must not wrangle: but be mild toward all men, apt to teach, patient,Or al servo di Dio non si conviene di litigare: ma di essere mansueto con tutti, pronto ad istruire, paziente,But the seruant of our Lord must not vvrangle: but be milde tovvard al men, apt to teache, patient,Servum autem Domini non oportet litigare: sed mansuetum esse ad omnes, docibilem, patientem, 25With modesty admonishing them that resist the truth: if peradventure God may give them repentance to know the truth;Che con modestia riprenda quelli, che resistono alla verità: se mai Dio desse loro la penitenza per conoscere la verità,vvith modestie admonishing them that resist the truth: lest sometime God giue them repentance to knovv the truth:cum modestia corripientem eos qui resistunt veritati, nequando Deus det illis pœnitentiam ad cognoscendam veritatem, 26And they may recover themselves from the snares of the devil by whom they are held captive at his will.E ritornino in se (sciolti) dai lacci del diavolo, da cui son tenuti schiavi a sua voglia.and they recouer them selues from the snares of the deuil, of vvhom they are held captiue at his vvil.et resipiscant a diaboli laqueis, a quo captivi tenentur ad ipsius voluntatem.
2:1
Witham
The grace which is in Christ Jesus; that is which is in thee by Christ Jesus. (Witham)
2:2
Witham
Before many witnesses. Some expound it, in the presence of many witnesses; others, of the witnesses and testimonies which St. Paul had brought out of the Scriptures, when he instructed Timothy. (Witham)
2:3
Labour.[Ver. 3. Kakopatheson; and ver. 9, for laboro, kakopatho.] The Greek word implies, take pains in suffering; as 2 Timothy 1:8.
Witham
As a good soldier, etc. The apostle bringeth three comparisons: 1. of a soldier; 2. of one that strives and runs for a prize; 3. of a husbandman. (Witham)
2:4
Witham
No man....entangleth himself with worldly concerns: with other affairs of the world: much less must the soldier of Christ, who striveth,[Ver. 4. Qui certat in Agone, ean athle tis.] (better than fighteth ) which belongs to the first comparison. (Witham)
2:6
Witham
The husbandman who laboureth[Ver. 6. Laborantem Agricolam, oportet primùm de fructibus percipere. It has the same ambiguity in the Greek.] must first partake. Both the Latin and Greek texts admit of two interpretations: the sense may either be, that it is fitting the husbandman partake first and before others of the fruits of his labours, or that he must first labour and then partake. (Witham)
2:7
Witham
The Lord will give thee understanding.[Ver. 7. Dabit, dosei, which Dr. Wells prefers, though in more Greek copies be found don, det.] In some Greek copies, may he give thee. (Witham)
2:8
Witham
According to my gospel. He seems to understand his preaching. (Witham)
2:9
Witham
In which I labour, or suffer, by the Greek. (Witham)
2:10
Witham
The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham)
Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.
2:11
Witham
etc. If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Matthew 10:33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. (Witham)
2:13
Estius
If we believe not; that is if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. (Estius)
Bible de Vence
The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his work without us, for he will infallibly bring about the salvation of his elect. (Bible de Vence)
2:14
Give this admonition to all, especially to the ministers of the gospel, that they may expose themselves willingly to suffer every thing for the establishment of the faith in Jesus Christ.
Calmet
Testifying. Call God to witness the truths which you announce to the faithful; and for your part, do not amuse yourself with disputes about words. In the Greek it is thus translated by many: Warn them of these things, by conjuring them in the name of the Lord not to amuse themselves with disputes about words. (Calmet)
2:15
Thyself approved,[Ver. 15. Probabilem, dokimon.] or acceptable to God.
Witham
Rightly handling.[Ver. 15. Rectè tractantem, opthotomounta.] In the Greek, cutting or dividing the word of truth, according to the capacities of the hearers, and for the good of all. (Witham)
The Protestant version has, dividing the word of truth. All Christians challenge the Scriptures, but the whole is in the rightly handling them. Heretics change and adulterate them, as the same apostle affirms, 2 Corinthians xi. and 4. These he admonishes us (as he did before, 1 Timothy 6:20.) to avoid, for they have a popular way of expression, by which the unlearned are easily beguiled. "Nothing is so easy," says St. Jerome, "as with a facility and volubility of speech to deceive the illiterate, who are apt to admire what they cannot comprehend." (Ep. 2:ad Nepot. 2 Timothy 10)
2:16
Witham
Vain speeches, or vain babbling.[Ver. 16. Vaniloquia, kenophonias. See 1 Tim. 6:20.] He seems to hint at disciples of Simon the magician, and their fables. (Witham)
2:17
Witham
Like a cancer;[Ver. 17. Ut cancer, os gaggraina.] others say a canker or gangrene, a distempter that eats the flesh and parts affected. (Witham)
2:18
Witham
Saying: That the resurrection is past already. It is uncertain what these heretics meant. Some say they held no resurrection, but that by which some died and some were born. Others that they admitted no resurrection but that by baptism from sin. Others that they called what is related in the gospel, that many bodies of the saints rose, at Christ's death, the only resurrection. (Witham)
St Epiphanius † AD 403
The fall of Hymenaeus and Philetus, who seduced by the false reasonings of Simon Magus had abandoned the faith of the Church, convinced St. Paul of the great importance of opposing the profane novelties of heretics. It is for this that he insists so much on this subject, as well in this as in his first epistle to Timothy. The ancients expressly tell us, that Simon the magician did not believe in the resurrection of the body, but only that of the soul; meaning its resurrection from sin to grace. (Epiphanius)
2:19
But the sure foundation of God and of the Christian faith standeth firm, though some fall from it, and will stand to the end of the world, the Church being built on a rock, and upon the promises of Christ, which cannot fail. Having this seal: the Lord knoweth who are his. The words are applied from Numbers 16:5. The sense is, that the faith and Church of Christ cannot fail, because God has decreed and promised to remain with his Church, and especially to protect his elect, to the end of the world. To know his, here is not only to have a knowledge, but is accompanied with a love and singular protection over them, with such graces as shall make them persevere to the end.
Witham
And let every one that nameth (or invoketh) the name of the Lord, depart from iniquity. Several understand these words, which are similar to those of Numbers 16:26., depart from the tents of these wicked men, to be as it were a second seal, or part of the seal of God's firm decree, inasmuch as the elect by his grace, or when they are prevented and assisted by his grace, will always depart from iniquity; will remain firm in faith, and in the practice of good works: so that this may rather be an effect of the former seal, that is of God's decree to protect his elect, than a different seal. (Witham)
Whatever efforts hell may make by its agents, the eternal edifice, of which the elect are the living stones, is immoveable, being founded on the immutable decree of divine election, and upon the efficacious and infallible means, which separate the children of the wicked Adam, to bring them and to unite them to Jesus Christ.
2:20
Witham
In a great house there are, etc. Though St. Chrysostom by a great house, understands this world, and seems to think that in the Church there are none but precious vessels of gold and of silver, yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the great house, understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one's endeavour must be to cleanse himself from these, to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be a vessel unto honour, not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of St. Peter, 2 Peter 1:10. "Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time." (Witham)
2:21
Bristow
Man, we see here, hath free-will to make himself a vessel of salvation or reprobation; though salvation be attributed to God's mercy, the other to his justice, neither repugnant to our free-will, but working with and by the same, all such effects in us, as to his providence and our deserts are agreeable. (Bristow)
2:22
Witham
Youthful desires of any kind, not only of luxury and intemperance. (Witham)
2:24
Witham
Fit to teach[Ver. 24. Docibilem, didaktikon. See 1 Timothy 3:2., which is there translated doctorem, and it signifies one fit to teach.] and instruct others. (Witham)
2:25
Witham
If at any time[Ver. 25. Ne quando, mepote, quasi, si quando.] God may touch the hearts of those who believe not, or who lead a wicked life. (Witham)
In the Greek it is mepote, lest; that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, en praoteti; that is with modesty and meekness. Si fortè det Deus illis meliorem mentem; that is ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant.
2:26
Witham
By whom they are held captives[Ver. 26. Captivi tenentur, ezogremenoi.] at his will: for sinners wilfully put themselves under the slavery of the devil, and wilfully remain in it. The Greek signifies, that they are taken alive in the devil's nets. (Witham)
2:4
4 No man being a souldiar.] Vvhat secular affaires do not agree nor cōsist vvith spiritual mens function. First of al, the Apostle (1 Cor. 7.) maketh mariage & the needful cares, solicitude, and distractions therevpon euer depending, special impediments of al such as should employ them selues vvholy to Gods seruice, as Bishops & Priests are bound to do. He that is vvith a vvife (saith he) is careful for the vvorld, hovv to please his vvife, and is distracted or deuided. 2 Cor. 7.
Secondly, the practise of Physicke, merchandise, or any other profane facultie and trade of life to gather riches, and much more to be giuen to hunting, hauking, gameuing, shevves, enterludes, or the like pastimes, is here forbidden.
Thirdly, the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions, Hovv spiritual men may serue secular Princes, & deale in ciuil causes. are disagreable to Priestly functions. not so, to be their chaplens for his purpose to preach vnto them, to heare their confessions, to minister the Sacraments vnto them, to say Diuine seruice before them, and such other spiritual dueties, for, al such seruices done to principal persons both of the Clergie and Laitie, be godly and cōsonant to Priestly vocation. As also seruing of Princes and Commonvveales in ciuil causes and matters of state, in making peace and quietnes among the people, by deciding or compounding their controuersies, and al such like affaires tending to the honour of God and good of men, and to the vpholding of true religion, vvhen they may be done vvithout notorious damage or hinderance of their spiritual charge, or vvhen the hurtes thereof be aboundantly recompensed by the necessarie dueties done for the general good of kingdom or Countrie: in vit. 8. Ambr. & Bern. al such things (I say) be lavvful and often very requisite. And S. Augustine, S. Ambrose, S. Bernard, and other holy Bishops of old vvere much occupied therein, as vve see in S. Augustines booke de opere Monachorum c. 29. & Possid. in vit. c. 19.
2:10
; Marke here that the elect (though sure of saluation) yet are saued by meanes of their preachers & teachers, as also by their ovvne endeuours.
2:12
Concordance Mat. 10, Ro. 3, 3.
2:15
15. Rightly.] Catholikes only, right hādlers of the Scripture. The Scriptures or chalenge of the vvord of God is common to Catholikes and Heretikes, but al is in the handling of them, these later handle them guilefully, adultering the vvord of God, 2 Cor. 2 & 4. as els vvhere the Apostle speaketh: the other sincerely after the maner of the Apostles and doctors of Gods Church. Vvhich the Greeke expresseth by a significant vvord of cutting a thing straight by a line, 〈Greek〉.
2:16
See the Annotatiō before 1 Tim. 6. v. 20.
2:17
17. Their speache.] Heretical bookes and sermōs are to be auoided. The speaches, preachings, and vvritings of Heretikes be pestiferous, cōtagious, and creeping like a canker. therfore Christian men must neuer heare their sermons nor read their bookes. For such men haue a popular vvay of talke vvhereby the vnlearned, and specially vvomen loden vvith sinne, are easily beguiled. Nothing is so easy (saith S. Hierom) as vvith voluble and rolling tong to deceiue the rude people, vvhich admire vvhatsoeuer they vnderstand not. Ep. 2. ad Nepot. c. 10.
2:20
20. In a great house] He meaneth not that Hymenaeus and Philétus (of vvhō he spake immediatly before) or other heretikes, be properly vvithin the Church, as catholike men are, Who are out of the Church or vvithin it. though greuous sinners: but that euil men vvho for the punishment of their sinnes become heretikes, vvere before they fell from their faith as vessels of contumelie, vvithin the Church. Yea and often also after they be seuered in hart and in the sight of God, so long as they stand in external profession and vse of the same, Sacraments, and in the outvvard fellovvship of Catholikes, not yet either separated of them selues, nor cast out by the gouernours of the Church, so long (we say) they be after a sort in the Church: though properly and in deede they be out of the compasse of Gods house. Mary of those that are openly seuered in Sacraments, Seruice, and communion, there is no question but they are out of the Church.
2:21
21. Cleanse him self.] Free vvil. Man then hath free vvil to make him self a vessel of saluation or damnation: though saluation be attributed to Gods mercie principally, the other to his iust iudgement: neither of both being repugnant to our free vvil, but vvorking vvith and by the same, al such effectes in vs as to his prouidence and our deserts be agreable.
2:22
Concordance Tit. 3, 9.
2:25
; Conuersion from sinne and heresie is the gift of God and of his special grace: yet here vve see, good exhortations and praier and such other helpes of man be profitable therevnto. Vvhich could not be, if vve had not free vvill.
2:1
Tertullian † AD 220 On Prayer 19
… Will not your Station be more solemn if you have withal stood at God’s altar ? When the Lord’s Body has been received and reserved each point is secured, both the participation of the sacrifice and the discharge of duty. If the “Station” has received its name from the example of military life—for we withal are God’s military
St Hippolytus † AD 235 Treatise on Christ and Antichrist 1
… which some professing have erred concerning the faith.” And again, “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also.”
2:2
Tertullian † AD 220 The Prescription Against Heretics 25
… From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: “Before many witnesses” is his phrase.
St Basil the Great † AD 379 De Spiritu Sancto 13
… It is customary for the saints to deliver the commandments of God in the presence of witnesses, as also the apostle himself says to Timothy, “The things which thou hast heard of me among many witnesses, the same commit thou to faithful men;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.5
… Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also,
2:3
Tertullian † AD 220 The Prescription Against Heretics 33
… Thus runs Hebion’s heresy. Such also as “forbid to marry” he reproaches in his instructions to Timothy. Now, this is the teaching of Marcion and his follower Apelles. (The apostle) directs a similar blow against those who said that “the resurrection was past already.”
Tertullian † AD 220 On Exhortation to Chastity 12
… Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.11
… the men, whether philosophers or simple folk, being alike wise in divine things, whether rulers or ruled, being all in this respect duly under rule; whether soldiers or nobles, students or men of letters, being all soldiers
St Augustine of Hippo † AD 430 Of the Work of Monks 16
… “Labor,” saith he, “as a good soldier of Jesus Christ. No man, going a warfare for God, entangleth himself with secular business; that he may please Him to whom he hath proved himself. For he that striveth for masteries, is not crowned except he strive lawfully.”
2:4
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 1
… “No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 65
… For it is written: “No man that warreth for God entangleth himself with the affairs of this life, that he may please Him to whom he has pledged himself.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 8
… And they, indeed, that they may receive a corruptible crown; but ye an incorruptible.” And again: “No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… “No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.37
… And mayest thou be worthy of the gift of prophecy also! For thou shalt receive grace according to the measure of thy capacity and not of my words; for I may possibly speak of but small things, yet thou mayest receive greater; since faith is a large affair
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
185. Let, then, godliness exercise thee unto justice, continence, gentleness, that thou mayest avoid childish acts, and that rooted and grounded in grace thou mayest fight the good fight of faith. Entangle not thyself in the affairs of this life, for thou art fighting for God.
St John Chrysostom † AD 407 Homilies on First Corinthians 42
… vi. 25 .) But if one ought not to be anxious for necessary food and clothing, nor for to-morrow; they who bring on so great a mass of rubbish and bury themselves under it, when shall they shall have power to emerge? Hast thou not heard Paul saying, “No soldier on service entangleth himself in the affairs of this life?” (
St Jerome † AD 420 Against Jovinianus 1.38
… If then we have risen with Christ, let us seek those things which are above, where Christ sitteth on the right hand of God; let us set our affections on things above, not upon the things that are upon the earth. For we are dead, and our life is hid with Christ in God. When Christ our life shall appear, then we also shall appear with him in glory.
St Augustine of Hippo † AD 430 Of the Work of Monks 26
… And if there be any among them who did with that purpose come to the holy warfare,
St Augustine of Hippo † AD 430 Of the Work of Monks 35
… Wherefore in this our warfare, neither for the morrow take we thought: because not for the sake of these temporal things, whereunto pertaineth To-morrow, but for the sake of those eternal things, where it is evermore To-day, have we proved ourselves unto Him, that, entangled in no secular business, we may please Him.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.3
… but meditation and contemplation of that divine purity which excels all things, and which can only be gained by silence and continually remaining in the cell, and by meditation, and so the soldier of Christ becomes a runaway from His service, and a deserter, and “entangles himself in secular business,” without at all pleasing Him to whom he engaged himself.
Pope St Leo I the Great † AD 461 Letters 167
Reply . It is altogether contrary to the rules of the Church to return to military service in the world after doing penance, as the Apostle says, “No soldier in God’s service entangles himself in the affairs of the world
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… 35 ). Hence He says again, No man can serve two masters ( Luke xvi. 13 ). Hence Paul withdraws the minds of the religious from consort with the world by summoning, nay rather enlisting them, when he says, No man that warreth for God entangleth himself with the affairs of this life, that he may please him to whom he has approved himself (
Ecumenical Councils The Canons of the Council in Trullo 19
How great an obligation of preaching rests upon bishops, the successors of the Apostles, is evident from the words of St. Paul, “Christ sent me not to baptize but to preach” ( 1 Cor. i. 17 ), and his chief adjuration to Timothy though Jesus Christ and his coming, was “Preach the Word” (
2:5
Origen † AD 254 Origen Against Celsus 6.44
… and returns to the house of his patron.” For it became God, who knows how to turn to proper account even those who in their wickedness have apostatized from Him, to place wickedness of this sort in some part of the universe, and to appoint a training-school of virtue, wherein those must exercise themselves who would desire to recover in a “lawful manner”
Origen † AD 254 Origen Against Celsus 8.56
… For those things which Celsus calls evils we are therefore prepared, and are ready to say, “Try me, O Lord, and prove me; purge my reins and my heart.” For “no one will be crowned,” unless here upon earth, with this body of humiliation, “he strive lawfully.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… This we concede to you in whom we do find something of vital truth, who are sound as to the Son. We admire your life, but we do not altogether approve your doctrine. Ye who have the things of the Spirit, receive Himself in addition, that ye may not only strive, but strive lawfully,
St Gregory of Nyssa † AD 395 Against Eunomius 3.1
… The blasphemous nature of his doctrine is clear, not only from many other passages, but even from those quoted: and as for that “use of the saints” which he alleges that he follows in these expressions, it is clear that there is no such use at all.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.36
183. This is the true fortitude which Christ’s warrior has, who receives not the crown unless he strives lawfully.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.8
8. I speak not, indeed, of such a fast as most persons keep, but of real fasting; not merely an abstinence from meats; but from sins too. For the nature of a fast is such, that it does not suffice to deliver those who practise it, unless it be done according to a suitable law. “For the wrestler,” it is said, “is not crowned unless he strive lawfully.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.12
“ One who strives in the games is not crowned unless he has contended lawfully.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 5
… Dost thou really know and understand what it is thou art eager to do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter “lawfully” upon this contest and “strive,”
2:6
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.7
… and to be fully armed at all points, so as on no side to receive a deadly blow. Cultivate thy soul. Cut away the thorns. Sow the word of godliness. Propagate and nurse with much care the fair plants of divine wisdom, and thou hast become a husbandman. And Paul will say to thee, “The husbandman that laboureth must be first partaker of the fruits.”
2:7
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 : Understand what I say, for the Lord shall give thee understanding in all things
St Basil the Great † AD 379 The Letters 226
… But they have an ingenious theory as to changes of this kind; they use the words of the creed as physicians use a remedy for the particular moment, and substitute now one and now another to suit particular diseases. The unsoundness of such a sophism it is rather for you to consider than for me to prove. For “the Lord will give you understanding”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 3
… But let every one constantly try his works,” and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, “and denies its power.” For virginity of such a kind is impure, and disowned by all good works. For “every tree whatsoever is known from its fruits.” “See that thou understand
2:8
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.8
8. And they say that Paul meant to refer to Luke’s Gospel wherever, as if speaking of some gospel of his own, he used the words, “according to my Gospel.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.39
… since by man came death, by man came also the resurrection of the dead . All that is said on the point before us concerns the Mystery of the body, since Christ is the firstfruits of the dead. Let us gather also from the words of the Apostle by what Mystery Christ rose from the dead: Remember that Christ hath risen from the dead, of the seed of David
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… And others have written of His being born in the flesh of the Virgin, and have proclaimed the festival of the holy passover, saying, ‘Christ our Passover is sacrificed ;’ so that we, individually and collectively, and all the churches in the world may remember, as it is written, ‘That Christ rose from the dead, of the seed of David, according to the Gospel
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
5. Would therefore, O my beloved, that as the word requires, we might here so govern ourselves at all times and entirely, and so live, as never to forget the noble acts of God, nor to depart from the practice of virtue! As also the Apostolic voice exhorts; ‘Remember Jesus Christ, that He rose from the dead
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
… And the blind men also say, Son of David, have mercy on us . Gabriel too testifies plainly to Mary, saying, And the Lord God shall give unto Him the throne of His father David . Paul also saith, Remember Jesus Christ raised from the dead, of the seed of David, according to my Gospel
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… When therefore the Scriptures tell both the time and the peculiarity of the place, when they tell also the signs which followed the Resurrection, have thou henceforward a firm faith in the Resurrection, and let no one stir thee from confessing Christ risen from the dead
St John Chrysostom † AD 407 Homilies on 2 Timothy 4
Ver. 8, 9 . “Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds.”
St Augustine of Hippo † AD 430 On Continence 24
… What saith the utterly mad Manichæan of the Flesh of Christ? That it was not true, but false. What saith the blessed Apostle to this? “Remember that Christ Jesus rose again from the dead of the seed of David, according to my Gospel.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 2.2
… and your reason is, that the birth of Christ is not in the gospel. What, then, will you answer the apostle when he says, "Remember that Christ Jesus rose from the dead, of the seed of David, according to my gospel?"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.4
… And since the evangelists assert that Christ was born of a woman, of the seed of David, and Paul writing to Timothy says, "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel,"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 11.3
… and also that He was born of the seed of David after the flesh, that He was made of a woman, made under the law, that He might redeem them that were under the law. Of Him Paul says to Timothy: "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 23.7
… And if it were not profitable for us to believe this, the same apostle would not have made it so prominent as he does, when he says to Timothy, "Remember that Christ Jesus, of the seed of David, rose from the dead, according to my gospel."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.14
Chapter 14.— 16. Accordingly we find the apostles using the expressions, "My glorying," though it was certainly in the Lord; and "Mine office," and "My knowledge," and "My gospel,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.56
… Therefore the teacher of the Gentiles, that was superior in excellence to the majority, was sent to preach the gospel, not to baptize; because the latter could be done by many, the former only by a few, of whom he was chief. And yet we read that he said in certain places, "My gospel;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 42.2
… The Apostle says, “Would ye receive a proof of Christ who speaketh in me?” So then in the Apostle hath He vouchsafed to solve this question. In the first place, what said Christ speaking by the Apostle to Timothy? “Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.3
… He stood still, healed, enlightened them; for He owned the name. The Apostle Paul also says, “Who was made of the seed of David according to the flesh;” and in his Epistle to Timothy, “Remember that Jesus Christ was raised from the dead, [He that is] of the seed of David, according to my gospel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.1
… But Jacob had spoken of this, when he blessed his sons, “there shall not fail a prince out of Judah, nor a leader from his thighs, until there come He to whom the promise hath been made.” But from the tribe of Judah there came Our Lord Jesus Christ. For He is, as the Scripture saith, and as ye have but now heard, out of the seed of David born of Mary.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.9
… now he is calling upon the Lord, whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul ye have heard, when the Apostle himself was being read: “Be thou mindful that Christ Jesus hath risen from the dead, of the seed of David, after my Gospel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.36
… At whose passing by blind men cried out, “Have pity on us, Son of David:” and forthwith by His pity they received light, because true was the thing which they cried out. This then the Apostle doth not cursorily speak of, but doth heedfully notice, writing to Timothy, “Be thou mindful, that Christ Jesus hath risen from the dead, of the seed of David,” etc.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… for they, when they had made mention of David, continued “Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus,” and so on. And in a letter to Timothy the divine Paul says “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Paul, at the very end of his life, when writing his last letter to his disciple Timothy, and in giving him, as it were, his paternal inheritance by will, added “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… Wherefore also the blessed Paul says when discoursing of Abraham “He saith not and to seeds as of many; but as of one, and to thy seed which is Christ,” and writing to Timothy he says “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.”
Pope St Leo I the Great † AD 461 Letters 139
… of the generation of Jesus Christ, the son of David, the son of Abraham ,” with which the blessed Apostle Paul’s teaching agrees, when he says “whose are the fathers and of whom is Christ according to the flesh, Who is above all God blessed for ever ,” and so to Timothy “remember,” he says, “that Jesus Christ has risen from the dead, of the seed of David
2:9
St Basil the Great † AD 379 The Letters 46.1
… But, peradventure, like the blessed Abel, he too though dead yet speaks to us, and now exclaims, more loudly than John of old concerning Herodias, “It is not lawful for thee to have her.” For even if the body of John in obedience to the law of nature has received the sentence of God, and his tongue is silent, yet “the word of God is not bound.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.8
… When thou writest to the Ephesians, thou sayest, “I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called.” And when thou speakest to Timothy, “Wherein I suffer trouble as an evil-doer, even unto bonds.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.12
… But these loosed the sins of the wide world, affrighted demons, and drove away the devil. With these, while tarrying in prison, he persuaded the jailor; with these he attracted Agrippa himself; with these he procured many disciples. Therefore he said, “Wherein I suffer trouble as an evil-doer unto bonds, but the word of God is not bound.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 52
… For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, “Paul, a prisoner of Jesus Christ:” ( Eph. iii. 1 ) and again, “On this account I am bound with this chain” ( Acts xxviii. 20 ), “but the word of God is not bound;” and, “Even unto bonds, as an evil-doer.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 13
… but that bosom never had any such storm sweeping across it. Or rather there did sweep over it many storms and oft: but the light they darkened not; rather in the midst of the temptation and dangers the light shone out. Wherefore also he himself when bound with his chain kept exclaiming, (
St John Chrysostom † AD 407 Homilies on Colossians 10
… For hear him saying, “So that most of the brethren being confident through my bonds are more abundantly bold to speak the word without fear.” ( Philip. i. 14 .) And again he makes the same avowal of himself, saying, “For when I am weak, then am I strong.” ( 2 Cor. xii. 10 .) Wherefore he said also, “But the word of God is not bound.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. “Though I am bound,” saith Paul, yet “the word of God is not bound.” (
St Augustine of Hippo † AD 430 City of God 17.4
… “My mouth is enlarged over mine enemies;” because even in pressing straits the word of God is not bound, not even in preachers who are bound.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.7
… He should rather say, I believed, and therefore I have spoken, and I was sorely brought down: why did he add, “But I,” save because a man may be sorely brought down by those who oppose the truth, the truth itself cannot, which he believeth and speaketh? Whence also the Apostle, when he was speaking of his chain, saith, “the word of God is not bound.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… to his disciple Timothy, and in giving him, as it were, his paternal inheritance by will, added “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel.” Then he went on to mention his sufferings on behalf of the gospel, and thus showed its truth saying, “Wherein I suffer trouble as an evil doer even unto bonds.”
2:10
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Again their profit depended on Paul: wherefore he said, “For the hope of Israel I am bound with this chain. ( Acts xxviii. 20 .) And again, “These things I endure for the elect’s sakes that they may obtain eternal life. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… For this, “what manner of men we showed ourselves among you,” is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, “And these things I endure for the Elect’s sake.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 4
Ver. 10 . “Therefore I endure all things,” he says, “for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”
2:11
Tertullian † AD 220 Scorpiace 13
… Admonition enough did he for his part also give in preceding passages: “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.”
Origen † AD 254 Origen Against Celsus 2.69
… “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world;” and as His death was necessary, because of the statement, “For in that He died, He died unto sin once,” and this, “Being made conformable to His death,” and this, “For if we be dead with Him, we shall also live with Him:”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 5
… but whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” The Apostle Paul also says: “For if we die with Him, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us be humble and mild, that we may inherit the land of life. Let us be unflagging in His service, that He may cause us to serve in the abode of the saints. Let us pray His prayer in purity, that it may have access to the Lord of Majesty. Let us be partakers in His suffering, that so we may also rise up in His resurrection.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
… For the Apostle says: “If we be dead with Christ we believe that we shall also live with Him;” and then again: “For if we suffer with Him we shall also live with Him, and not only shall we live with Him, but shall be also glorified with Him, and not only be glorified but shall also reign with Him.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.20
157. But what is more foolish than for any one to deny that the Holy Spirit reigns together with Christ when the Apostle says that even we shall reign together with Christ in the kingdom of Christ: “If we are dead with Him, we shall also live with Him; if we endure, we shall also reign with Him.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
So also art thou thyself made king and priest and prophet in the Laver; a king, having dashed to earth all the deeds of wickedness and slain thy sins; a priest, in that thou offerest thyself to God, having sacrificed thy body and being thyself slain also, “for if we died with Him,” saith he, “we shall also live with Him;” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… How? As he says in another place, “If we die with him, we shall also live with Him.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… these are unworthy of Him. And they belong alike to the faithful and the unbelievers. What then do I speak of as His? His glory and His kingdom. These are His, and ours for His sake. How? “If we be dead with Him,” He says, “we shall also live with Him. If we suffer, we shall also reign with Him.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… So the power of truth is signified through its want of power. And writing to the blessed Timothy, the Apostle adds “It is a faithful saying, for if we be dead with Him we shall also live with Him, if we suffer we shall also reign with Him; if we deny Him He will also deny us, if we believe not yet He abideth faithful, He cannot deny Himself.”
2:12
St Polycarp † AD 155 Epistle to the Philippians 5
… If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, “we shall also reign together with Him,”
St Basil the Great † AD 379 De Spiritu Sancto 28
70. I am ashamed to add the rest. You expect to be glorified together with Christ; (“if so be that we suffer with him that we may be also glorified together;” ) but you do not glorify the “Spirit of holiness” together with Christ, as though He were not worthy to receive equal honour even with you. You hope to “reign with”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… “When the Son of Man shall sit upon the throne of His glory, then shall ye also sit upon twelve thrones,” saith He, declaring, that they also shall reign with Him, and partake of that glory. “For if we suffer,” it is said, “we shall also reign with Him.”
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… For not by this one and that one, saith he, but “by the Father” have ye been called; by Him also have ye been “enriched.” Again, “ye have been called;” ye did not yourselves approach. But what means, “into the fellowship of His Son?” Hear him declaring this very thing more clearly elsewhere. (
St John Chrysostom † AD 407 Homilies on Philippians 11
… These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that “if we endure with Him, we shall also reign with Him” (
St John Chrysostom † AD 407 Homilies on Colossians 2
… but he said, “translated”; so that it is both of us and of Him. “Into the kingdom of the Son of His love.” He said not simply, “the kingdom of heaven,” but gave a grandeur to his discourse by saying, “The kingdom of the Son,” for no praise can be greater than this, as he saith elsewhere also: “If we endure, we shall also reign with Him.” (
St John Chrysostom † AD 407 Homilies on Colossians 6
… “And ye are made full in Him.” What then does it mean? That ye have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, “Hath raised us up with Him, and made us to sit with Him” ( Eph. ii. 6 .): and, “If we endure, we shall also reign with Him” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… since in another place Paul saith of the Father, “That by two immutable things in which it was impos sible for God to lie” ( Heb. vi. 18 ): and again, “If we deny Him — He abideth faithful,” for “He cannot deny Himself.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
… Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. “If we endure, we shall also reign with Him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that “If we suffer, we shall also reign with Him.” (
Pope St Leo I the Great † AD 461 Sermons 59
… that even by this act might be pre-signified the Gentiles’ faith, to whom the cross of Christ was to be not shame but glory. It was not accidental, therefore, but symbolical and mystical, that while the Jews were raging against Christ, a foreigner was found to share His sufferings, as the Apostle says, “if we suffer with Him, we shall also reign with Him
Pope St Leo I the Great † AD 461 Sermons 90
… and thus the Ordainer of the journey becomes the Means whereby we are able to accomplish it, because not only does He impose the labour, but also brings us to the haven of rest. In Him therefore we find our Model of patience, in Whom we have our Hope of life eternal; for “if we suffer with Him, we shall also reign with Him
2:13
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… neither in His essence nor in His promise;—as again says the Apostle writing to the Thessalonians, ‘Faithful is He who calleth you, who also will do it ;’ for in doing what He promises, ‘He is faithful to His words.’ And he thus writes to the Hebrews as to the word’s meaning ‘unchangeable;’ ‘If we believe not, yet He abideth faithful; He cannot deny Himself
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.10
10. Nay more, if a whole people sin, this surpasses not the loving-kindness of God. The people made a calf, yet God ceased not from His loving-kindness. Men denied God, but God denied not Himself
St Gregory of Nyssa † AD 395 On the Holy Spirit 1
… Well, if you attest what He has not, your ascription is meaningless and comes to nothing; for he who calls bitterness “sweetness,” while he lies himself, has failed to commend that which is blamable. Whereas, if you mention what He has, such and such a quality is essential, whether men recognize it or not; He remains the object of faith
St Augustine of Hippo † AD 430 On the Creed 2
2. Of this, then, ye have now received, have meditated, and having meditated have held, that ye should say, “I believe in God the Father Almighty.” God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, “cannot deny Himself.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.9
… and blinded by this very self-elation, they stumbled against the stone of stumbling. And so it is said, “they could not,” by which we are to understand that they would not; in the same way as it was said of the Lord our God, “If we believe not, yet He abideth faithful, He cannot deny Himself.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 145
… let them accuse too these saints and all the rest who maintain this position. Let them accuse even the Apostle who says “That by two immutable things in which it was impossible for God to lie.” And again “If we believe not, yet He abideth faithful: He cannot deny Himself.”
2:14
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 62
… I thank you for informing me about the brethren that there assembled, and about those who wish, on account of disputed points, to disturb the simple. But about these things let the Apostle charge them not to give heed to those who contend about words, and seek nothing else than to tell and hear some new thing
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay you, nor wind together a labyrinth of words, leaving these things we will bid you keep fast hold of the listening to the Holy Scriptures, and not fight with words to no purpose; as also Paul exhorteth Timothy (
St Augustine of Hippo † AD 430 The Confessions 12.18
27. All which things having been heard and considered, I am unwilling to contend about words, for that is profitable to nothing but to the subverting of the hearers.
St Augustine of Hippo † AD 430 On Christian Doctrine 4.28
… This is what the apostle says: “Not with wisdom of words, lest the cross of Christ should be made of none effect.” To the same effect also is what he says to Timothy: “Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 145
Repeat these passages to your opponents, and if they are convinced, praise the good Lord for that, by means of your zeal, He has benefited them. If they remain unconvinced, enter into no discussion with them about doctrines, for it is forbidden by the divine apostle to “strive about words to no profit but to the subverting of the hearers.”
Pope St Leo I the Great † AD 461 Letters 164
… nothing whatever of what has been well laid down shall be reconsidered, because, after constitutions have been legitimately framed under Divine guidance, to wish still to wrangle is the sign not of a peace-making but of a rebellious spirit, as says the Apostle, “for to strive with words is profitable for nothing, but for the subverting of them that hear
2:15
Origen † AD 254 Origen Against Celsus 5.1
… so, on the other hand, is our object to try, by means of arguments and treatises, to confirm men in their faith, and to earn the name of “workmen needing not to be ashamed, rightly dividing the word of truth.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.3.1
… To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man’s understanding and of his apostolic orthodoxy.
St Basil the Great † AD 379 The Letters 172
… a man holding the same views and reverencing the faith of the Fathers, as you are said to do by our honourable brethren and fellow presbyters, is in truth to go back to the ancient blessedness of the Churches, when the sufferers from unsound disputation were few, and all lived in peace, “workmen” obeying the commandments and not “needing to be ashamed,”
St Basil the Great † AD 379 The Letters 190.1
… Perhaps therefore it might be better to appoint one well approved man, though even this may not be an easy matter, to the supervision of the whole city, and entrust him with the management of details on his own responsibility. Only let him be a servant of God, “a workman that needeth not to be ashamed,”
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
Ver. 15 . “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
St Augustine of Hippo † AD 430 The Confessions 6.3
… But those surgings in me required to find him at full leisure, that I might pour them out to him, but never were they able to find him so; and I heard him, indeed, every Lord’s day, “rightly dividing the word of truth”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… “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?” And is he not be ashamed, rightly dividing the word of truth?”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… Thus is it required of them to conduct themselves. That “the harvest is great, but the workmen are few,” this also is well-known and manifest. Let us, therefore, “ask of the Lord of the harvest” that He would send forth workmen into the harvest; such workmen as “shall skilfully dispense the word of truth;” workmen “who shall not be ashamed;”
2:16
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… and he who falls from godliness, falls from the true faith. Paul, for instance, bearing testimony to the same point, advises his disciple, saying, ‘Avoid profane conversations; for they increase unto more ungodliness, and their word takes hold as doth a canker, of whom are Hymenæus and Philetus
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… For there are certain persons who have not only their ears and their tongues, but even, as I now perceive, their hands too, itching for our words; who delight in profane babblings, and oppositions of science falsely so called,
St Gregory of Nyssa † AD 395 On Virginity 8
… “But what have I to do to judge them that are without ?” asks the Apostle. Truly those persons are outside the Court in which the words of our mysteries are spoken; they are not installed under God’s roof, but in the monastery of the Evil One. They “are taken captive by him at his will
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
Ver. 16 . “And shun profane novelties of speech.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
“They shall proceed no further”; how then does he say elsewhere, “They will increase unto more ungodliness”? (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 4
… of which novelty the apostle says, "Shun profane novelties of words, for they increase unto more ungodliness, and their speech eats like a cancer. Of whom is Hymenæus and Philetus, who concerning the faith have erred, saying that the resurrection is past already, and have overthrown the faith of some."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.19
… But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 97.4
… Hear, therefore, how the apostle foresaw such things, and gave salutary admonition about avoiding them, when he said, “Shun profane novelties of words; for they increase unto much ungodliness, and their speech insinuates itself as doth a cancer.”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 7
… is gain,” “withal learning to be idle, wandering about from house to house, and not only idle, but tattlers also and busy-bodies, speaking things which they ought not,” “who having put away a good conscience have made shipwreck concerning the faith;” “whose profane and vain babblings increase unto more ungodliness, and their word doth eat as doth a cancer.”
Pseudo-Cyprian Exhortation to Repentance 1
… And the servant of the Lord ought not to strive; but to be gentle, docile to all men, patient with modesty, correcting those who resist, lest at any time God may give them repentance to the acknowledgment of the truth, and recover themselves from the snares of the devil, by whom they are held captive at his will.”
2:17
St Irenaeus of Lyons † AD 202 Against Heresies 2.31.2
… in the brotherhood on account of some necessity—the entire Church in that particular locality entreating [the boon] with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints—that they do not even believe this can be possibly be done, [and hold] that the resurrection from the dead
Tertullian † AD 220 The Prescription Against Heretics 7
… an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those “fables and endless genealogies,” and “unprofitable questions,” and “words which spread like a cancer?”
Tertullian † AD 220 Five Books in Reply to Marcion 1
Things which are yet to be? What hinders, else,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.15
15. But if we consider what the apostles thought about heretics, we shall find that they, in all their epistles, execrated and detested the sacrilegious wickedness of heretics. For when they say that “their word creeps as a canker,”
St Cyprian of Carthage † AD 258 On the Lapsed 34
34. Flee from such men as much as you can; avoid with a wholesome caution those who adhere to their mischievous contact. Their word doth eat as doth a cancer;
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.79
… knowing that one of such sort is perverted, and sinneth, and is by his own self condemned.” Of this same thing in the Epistle of John: “They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us.” Also in the second to Timothy: “Their word doth creep as a canker.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.5
… Wherefore they have been excommunicated and anathematized by the Church. And indeed, although we grieve at the destruction of these men, especially that after having once learned the doctrine of the Church, they have now gone back; yet we do not wonder at it; for this very thing Hymenæus and Philetus suffered,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.1
… For it is of these that he says, Whose word spreadeth like a cancer
St Athanasius of Alexandria † AD 373 Deposition of Arius 5
… Wherefore they have been excommunicated and anathematized by the Church. We grieve for their destruction, and especially because, having once been instructed in the doctrines of the Church, they have now sprung away. Yet we are not greatly surprised, for Hymenæus and Philetus
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.5
… that by sending about their letters they may engage the ears of the people to listen to these notions, and so put off the time when they will be brought to trial; and that by concealing their impiety from observation, they may have room to extend their heresy, which, ‘like a gangrene
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… as, for instance, when they had learned, they set right the Thessalonians , who were going wrong. When then one knows properly these points, his understanding of the faith is right and healthy; but if he mistakes any such points, forthwith he falls into heresy. Thus Hymenæus and Alexander and their fellows
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… subverting it, at another his word was that it was “past already;” which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, “Of whom is Hymenœus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
Ver. 17 . “And their word will eat as doth a canker.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.4
… “Of whom,” he says, “are Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 79
… for the apostle does not magnify those whom he calls “dogs,” saying to the Philippians, “Beware of dogs;” nor does he magnify those of whom he says that their word doth eat as a canker.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.12
Chapter 12.—19. But he urges that "we find that the apostles, in all their epistles, execrated and abhorred the sacrilegious wickedness of heretics, so as to say that ‘their word does spread as a canker.’"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… all have agreed concerning this; but many have denied the resurrection of the flesh, and affirmed that the resurrection had taken place already in faith. Such the apostle resisteth, saying, “Of whom is Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection hath taken place already, and overthrow the faith of some.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.1
… For a “pestilence” is disease widely spread, and involving all or nearly all. Yet “the seat of pestilence” may be more appropriately understood of hurtful doctrine; “whose word spreadeth as a canker.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 93.4
… There is therefore a round world movable: there is a world immovable: of which the Apostle speaketh. Behold, the round world movable. I ask thee, of whom speaketh the Apostle in these words, “Of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some?”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… We are indeed grieved on account of the perdition of these persons, and especially so because, after having been previously instructed in the doctrines of the Church, they have now apostatized from them. Nevertheless we are not greatly surprised at this, for Hymenæus and Philetus
Pope St Leo I the Great † AD 461 Sermons 16
… And taking heed lest any of the holy flock should perish, we admonish you with fatherly warnings to keep aloof from the “lying lips” and the “deceitful tongue” from which the prophet asks that his soul should be delivered ; because “their words,” as says the blessed Apostle, “do creep as doth a gangrene
2:18
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… men who used his words, but chose to hear them as suited their lusts, and dared to pervert them, as the followers of Hymenæus and Alexander, and before them the Sadducees, who as he said, ‘having made shipwreck of faith,’ scoffed at the mystery of the resurrection, he immediately proceeded to say, ‘And as I have delivered to you traditions, hold them fast
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… for they increase unto more ungodliness, and their word takes hold as doth a canker, of whom are Hymenæus and Philetus .’ In what their wickedness consisted he declares, saying, ‘Who have erred from the faith, saying that the resurrection is already past
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… v. 1 .) So that if he had gone, there would have been no need of his writing. But since the question was deferred, on this account he adds this Epistle, as in his Epistle to Timothy he says, “They subvert the faith of some, saying that the Resurrection is already past” (from
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
Ver. 18 . “Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 22
… For hear what follows after the declaration of this resurrection which is by faith, lest any should think this to be the only resurrection, or fall into that desperation and error of men who perverted the thoughts of others, “saying that the resurrection is past already,” of whom the apostle saith, “and they overthrow the faith of some.”
2:19
Tertullian † AD 220 The Prescription Against Heretics 3
… You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.” “The Lord (beholdeth and) knoweth them that are His;”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… But as then against the adherents of Philetus and Hymenæus, so now the Apostle forewarns all men against ungodliness like theirs, saying, ‘The foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and, Let every one that nameth the name of the Lord depart from iniquity
St Basil the Great † AD 379 The Letters 235.3
… All this they thrust on one side and force knowledge into one single meaning, the contemplation of God’s essence. Thou shalt put them, it is said, before the testimony and I shall be known of thee thence. Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.”
St Gregory of Nyssa † AD 395 On the Making of Man 20.1
… but “knowledge” is not always to be understood of skill and acquaintance with anything, but of the disposition towards what is agreeable,—as “the Lord knoweth them that are His
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
Ver. 19 . “Nevertheless,” he says, “the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of the Lord depart from iniquity.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… Then because He said above “And the sheep hear his voice, and follow him,” lest any should say, “What then is this to those who believe not?” hear what He addeth, “And I know My sheep, and am known of Mine.” As Paul declared when he said, “God hath not rejected His people whom He foreknew” ( Rom. xi. 2 ); and Moses, “The Lord knew those that were His” (
St Augustine of Hippo † AD 430 City of God 18.51
… for they suffer this persecution, not in their bodies, but in their hearts. Whence is that word, “According to the multitude of my griefs in my heart;” for he does not say, in my body. Yet, on the other hand, none of them can perish, because the immutable divine promises are thought of. And because the apostle says, “The Lord knoweth them that are His;
St Augustine of Hippo † AD 430 City of God 20.7
… For what Christian is not aware that he seduces nations even now, and draws them with himself to eternal punishment, but not those predestined to eternal life? And let no one be dismayed by the circumstance that the devil often seduces even those who have been regenerated in Christ, and begun to walk in God’s way. For “the Lord knoweth them that are His,”
St Augustine of Hippo † AD 430 City of God 21.15
… Now, therefore, let us walk in hope, and let us by the spirit mortify the deeds of the flesh, and so make progress from day to day. For “the Lord know eth them that are His;”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 11
… for whoever may perish was not of her. “For the foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and, let every one that nameth the name of Christ depart from iniquity.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.14
… vessels placed in the great house, "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work." But in what manner each man ought to purge himself from these he shows a little above, saying, "Let every one that nameth the name of Christ depart from iniquity,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.27
… "If I would declare them," it is said, "and speak of them, they are more than can be numbered." The number, therefore, of the just persons, "who are the called according to His purpose," of whom it is said, "The Lord knoweth them that are His,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.3
… For the Lord knoweth those which are His. And if a man cannot depart bodily from those who practise iniquity so long as time shall last, at any rate, let every one that nameth the name of Christ depart from iniquity itself.
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 16
Such as these were they who were signified to Timothy, where, when it had been said that Hymenæus and Philetus had subverted the faith of some, it is presently added, “Nevertheless the foundation of God standeth sure, having this seal, The Lord has known them that are His.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.4
… but “he who gathereth not with Me, scattereth abroad.” Christ’s kingdom then is not divided against itself; but men try to divide that which was bought with the price of the Blood of Christ. “For the Lord knoweth them that are His. And, let every one that nameth the Name of Christ depart from iniquity.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.8
… and the recipient will imagine that what he receives is so much the better, the better he appears to be from whom he received it. The saints themselves—understand brethren, they that belong to the dove, that have their part in that city of Jerusalem, the good themselves in the Church, of whom the apostle says, “The Lord know eth them that are His”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.8
… And to whom do they sell them, but to the devil? For if the Church be Christ’s sole and only one, who is it that carries off whatever is cut away from it, but that lion that roars and goes about, “seeking whom he may devour?” Woe to them that are cut off from the Church! As for her, she will remain entire. “For the Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.11
… For at present Christ’s body is as it were mixed on the threshing-floor: “But the Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.6
… “And the sheep hear his voice: and he calleth his own sheep by name.” For He has their names written in the book of life. “He calleth his own sheep by name.” Hence, says the apostle, “The Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.12
12. You hear, brethren, the great importance of the question. I say then, “The Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.6
… “No one shall pluck them out of my hand.” Give still greater heed to this: “That which my Father gave me is greater than all.” What can the wolf do? What can the thief and the robber? They destroy none but those predestined to destruction. But of those sheep of which the apostle says, “The Lord knoweth them that are His;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.10
10. Observe then the “wonderful works” of God. “I have declared, and have spoken; they are multiplied beyond number.” There is “a number,” there are some over and above the number. There is a fixed number that belongs to that heavenly Jerusalem. For “the Lord knoweth them that are His;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.13
… As much the widow doth buy with two mites, as Peter buyeth, by leaving the nets, as Zacchæus buyeth by giving half his goods. Of so much worth is all that thou hast. “The heavens shall declare His righteousness, for God is Judge.” Truly judge not confounding but severing. For “the Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.31
… not for the chaff’s sake shall the wheat also perish: nor on account of bad fish shall nothing be cast into the vessels from that net. “The Lord knows them that are His.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.10
… fell from the hope of the seat of judgment, of whom it is said, “A thousand shall fall beside thee;” many too fell from the hope of reward for their duties, of whom it was said, “And ten thousand at thy right hand.” But this downfall and devil that is at noon-day “shall not come nigh thee,” that is, the Head and the body; for the Lord knows who are His.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.33
… But since not only the justice but also the mercy of Almighty God, the merciful, was shown even unto the wicked; concerning these attributes the rest of the Psalm pursueth the praises of God. And yet both sorts were in one people: nor did the latter pollute the good with the contagion of their iniquities. For “the Lord knoweth who are His;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 107.8
… 37 ): at which that workman rejoiceth, who saith, “Not because I desire a gift, but I seek fruit.” “And He blessed them, and they were multiplied exceedingly, and their cattle were not diminished” ( ver. 38 ). This standeth. For “the foundation of God standeth sure; because the Lord knoweth them that are His.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 124.3
… What he was dieth, that he may be what he was not. Otherwise, he who is not slain, and is not eaten by the Church, may be in the visible number of the people: but he cannot be in the number of the people which is known to God, whereof the Apostle saith, “The Lord knoweth who are His,”
2:20
Origen † AD 254 Origen De Principiis 2.9.8
… For God must be believed to do and order all things and at all times according to His judgment. For the words which the apostle uses when he says, “In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour;”
Origen † AD 254 Origen De Principiis 3.1.20
… If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master’s use, prepared unto every good work.”
Origen † AD 254 Origen De Principiis 3.1-2.20
… and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every good work;”
Origen † AD 254 Origen Against Celsus 4.70
… His words are: “But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified and meet for the Master’s use, prepared unto every good work.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 50.3
… we ought only to labour that we may be wheat, that when the wheat shall begin to be gathered into the Lord’s barns, we may receive fruit for our labour and work. The apostle in his epistle says, “In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.25
… that he should think that he can discern the tares from the wheat, or, as if it were granted to him to bear the fan and to purge the threshing-floor, should endeavour to separate the chaff from the wheat; and since the apostle says, “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth,”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.39
… For instance, our Lord calls God a ‘man’ that was a ‘householder’ in the parable ; but though this title is ever so familiar to us, will the person we think of and the person there meant be of the same description; and will our ‘house’ be the same as that large house, in which, as the Apostle says, there are the vessels of gold, and those of silver
St Jerome † AD 420 The Letters of St. Jerome 15.1
… In the West the Sun of righteousness is even now rising; in the East, Lucifer, who fell from heaven, has once more set his throne above the stars. “Ye are the light of the world,” “ye are the salt of the earth,” ye are “vessels of gold and of silver.” Here are vessels of wood or of earth,
St Jerome † AD 420 The Letters of St. Jerome 48.2
… Nor are we deceived by the error of Tatian, the chief of the Encratites, into supposing all cohabitation unclean. For he condemns and reprobates not marriage only, but foods also which God has created for us to enjoy. We know that in a large house there are vessels not only of silver and of gold, but of wood also and of earth.
St Jerome † AD 420 The Letters of St. Jerome 48.11
… It does not reject it altogether, but regulates it, knowing (as I have said above) that ‘in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor and some to dishonor. If a man, therefore, purge himself…he shall be a vessel unto honor meet…and prepared unto every good work.’”
St Jerome † AD 420 The Letters of St. Jerome 123.9
… Do I expel twice-married persons from the church? Far from it; but I urge those who have been once married to lives of continence. The Ark of Noah contained unclean animals as well as clean. It contained both creeping things and human beings. In a great house there are vessels of different kinds, some to honour and some to dishonour.
St Jerome † AD 420 The Letters of St. Jerome 124.8
8. In the third book the following faulty statements are contained. “If we once admit that, when one vessel is made to honour and another to dishonour,
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… which also after a true likeness doth now save us, even baptism.” As in the ark there were all kinds of animals, so also in the Church there are men of all races and characters. As in the one there was the leopard with the kids, the wolf with the lambs, so in the other there are found the righteous and sinners, that is,
St Jerome † AD 420 Against Jovinianus 1.40
… But now when heretics are condemning wedlock, and despise the ordinance of God, we gladly hear anything he may say in praise of marriage. For the Church does not condemn marriage, but makes it subordinate; nor does she reject it, but regulates it; for she knows, as was said before, that
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.32
… Doubtless, without any intention of doing me wrong, they readily suspected me, as a man, to be capable of failings common to human nature. For it is right for me to believe this concerning them, if they be vessels of Christ appointed not to dishonour, but to honour, and made meet by God for every good work in His great house.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.12
… And whereas the apostle says, ‘But in a great house there are not only vessels of gold and of silver, but also of wood and of earth,’
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.51
… they will be still praising Thee;" with countless other passages to the same effect. This house is also called wheat, bringing forth fruit with patience, some thirty-fold, some sixtyfold, and some an hundredfold. This house is also in vessels of gold and of silver,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… nor will you fly from the great house on account of the vessels made to dishonor;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.29
… For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour,
Pope St Leo I the Great † AD 461 Letters 12
… for it is extremely unfair and preposterous that the inexpert should be preferred to the expert, the young to the old, the raw recruits to those who have seen much service. In a great house, indeed, as the Apostle explains
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.35
Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.19
… and some to honour and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour sanctified, and meet for the master’s use, and prepared unto every good work
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Origen † AD 254 Origen De Principiis 2.9.8
… For the words which the apostle uses when he says, “In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour;” and those which he adds, saying, “If a man purge himself, he will be a vessel unto honour, sanctified and meet for the Master’s use, unto every good work,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us hunger for righteousness, that we may be satisfied from the table of His Kingdom. Let us be the salt of truth, that we may not become food for the serpent. Let us purge our seed from thorns, that we may produce fruit a hundred-fold. Let us found our building on the rock, that it may not be shaken by the winds and waves. Let us be vessels unto honour
St Basil the Great † AD 379 De Spiritu Sancto 8
… through him that loved us.” But in a phrase of this kind there is no suggestion of any lowly and subordinate ministry, but rather of the succour rendered “in the power of his might.” For He Himself has bound the strong man and spoiled his goods, that is, us men, whom our enemy had abused in every evil activity, and made “vessels meet for the Master’s use”
St Jerome † AD 420 The Letters of St. Jerome 124.8
… and contrariwise a vessel which has from a previous fault been condemned to dishonour will, if it accepts correction in this present life, become in the new creation a vessel ‘sanctified and meet for the Master’s use and prepared unto every good work.’”
St Augustine of Hippo † AD 430 The Confessions 8.4
… so much the more abundantly should Thy sons rejoice, seeing that our King hath bound the strong man, and they saw his vessels taken from him and cleansed, and made meet for Thy honour, and become serviceable for the Lord unto every good work.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.14
… And we know that the apostle said of the vessels placed in the great house, "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work."
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.35
… man, in such a way, however, as to show that I love him, wishing him to be amended rather than condemned, and to make such progress in the great house which is the catholic Church, whither the divine compassion has conducted him, that he may be therein “a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every good work,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.11
… for the shepherds are few, the hirelings many. But what is said of the hirelings? “Verily I say unto you, they have received their reward.” Of the shepherd, what saith the Apostle? “But whosoever shall cleanse himself from such as these shall be a vessel unto honour, sanctified, and useful to the Lord, prepared always unto every good work.”
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St John Chrysostom † AD 407 Homilies on 2 Timothy 6
Ver. 22 . “Flee also youthful lusts.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.pref.3
… In the preceding book, then, the ideas of the apostles as to all these points have been set forth, [to the effect] that not only did they, “who from the beginning were eye-witnesses and ministers of the word” of truth, hold no such opinions, but that they did also preach to us to shun these doctrines,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.54
… or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever.” Also to Timothy: “But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.15
… “But foolish and ignorant questionings do thou avoid.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
Ver. 23 . “But foolish and unlearned questions avoid, knowing that they do gender strifes.”
St Jerome † AD 420 Against the Pelagians 1.28
… listen then to the Apostle blowing the Gospel trumpet: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past tracing out! For who hath known the mind of the Lord? or who hath been His counsellor?” Your questions are such as he elsewhere describes:
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 10
… Conquer ye their harsh temper by gentleness, their passion by meekness. For “blessed are the meek;” and Moses was meek above all men; and David was exceeding meek. Wherefore Paul exhorts as follows: “The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.10
10. But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be “litigious, nor contentious, but gentle and teachable.”
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to be of doubtful mind, nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie. He ought not to speak evil; to do violence; to fight;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.5
… If we are silent, we shall seem to be giving way; and if we contend against them, there is the fear that we too shall be held to be carnal. For it is written of matters of this sort, which beget strife: “The servant of the Lord must not strive, but be gentle unto all, apt to teach, patient, with moderation instructing those that oppose themselves.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
8. Hear also what he says in his charge to his disciple: “Give heed to reading, to exhortation, to teaching,” and he goes on to show the usefulness of this by adding, “For in doing this thou shalt save both thyself and them that hear thee.” And again he says, “The Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing;”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… xi. 14 .) and he continued hoping. And to Timothy he gave a charge, saying, “And the Lord’s servant must not strive, but be gentle towards all.…in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth. ” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
Ver. 24 . “And the servant of the Lord must not strive.”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.17
Avoid words of contention and causes of animosity: flee also from all occasions of discord and strife. For if, according to the doctrine of the Apostle “the servant
St Augustine of Hippo † AD 430 Letters of St. Augustin 53.7
… “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 1
… as it is written, "The servant of the Lord must not strive; but be gentle toward all men, apt to teach, patient; in meekness instructing those that oppose themselves."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.5
… And so in the case of the holy Cyprian, who was not only learned, but also patient of instruction, which he so fully himself understood to be a part of the praise of the bishop whom the apostle describes,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.26
Chapter 26.— 37. To go on to what he says, "that a bishop should be ‘teachable,’"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.53
… We do not, there fore, render for railing. For it is not fitting that the servant of the Lord should strive; but he should be gentle unto all men, willing to learn, in meekness instructing those that oppose themselves.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.8
… but only to him who is unwilling to pay, to such an extent that he wishes even to go to law. “Now the servant of the Lord,” as says the apostle, “must not go to law.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… And in this direction, too, runs that statement of the apostle: “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that think differently; if God peradventure will give them repentance to the acknowledging of the truth.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.20
… if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are held captive by him at his will.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.36
… but your infamous practices against the brethren sufficiently prove that your doctrines are not Christian. For a Christian is “no striker, reviles not, does not fight”; for “it becomes not a servant of the Lord to fight.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.24
… He is pleased with gentleness and modesty; He loves the meek , and hates those who excite contentions; He loves faith, chastises unbelief; He breaks all power of boasting , and punishes the insolence of the proud . Men exalted with pride He utterly overthrows, and rewards the humble and the patient
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 1
… He, however, “knoweth the secrets of the heart,” and not another. For unjust judgments are to be guarded against by all, especially however by the servants of God. “And the servant of the Lord must not strive,”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.pref
… from the Lord, the Founder of this holy seat and of the apostolic church, and from the blessed Peter, chief of the apostles, that we may labour with unwearied affection for the universal Church which has been redeemed by the blood of Christ, and aid all who serve the Lord, and give help to all who live piously by apostolic authority. All who will live
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.4
… The pastor therefore ought to be of a noble spirit, so as not to despond, or to despair of the salvation of wan derers from the fold, but continually to reason with himself and say, “Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, “O my people, what have I done unto thee?” in the other, “Saul, Saul, why persecutest thou me.” And Paul too bids, “In meekness instruct those that oppose themselves.”
St John Chrysostom † AD 407 Commentary on Galatians 6
This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples’ sake; he who said, “Be instant in season, out of season;” ( 2 Tim. iv. 2 .) he who said, “If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
Ver. 25 . “In meekness instructing those that oppose themselves.”
St John Chrysostom † AD 407 Homilies on Titus 6
… For when a man is perverted and predetermined not to change his mind, whatever may happen, why shouldest thou labor in vain, sowing upon a rock, when thou shouldest spend thy honorable toil upon thy own people, in discoursing with them upon almsgiving and every other virtue? How then does he elsewhere say, “If God peradventure will give them repentance” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… Let us then pour oil into these lamps, that the flame become higher, that rich light appear. For not only has this oil great strength now, but even when sacrifices were at their height, it was far more acceptable than they could be. “I will have mercy,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… we are careful of lifeless things, but neglect the living soul. And yet Paul says, “in meekness instruct those that oppose themselves, if peradventure God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 43.1
… in love one toward another, and toward all men.” In another place we are warned that those who are of a different opinion from us must be corrected with meekness, “if God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
St Augustine of Hippo † AD 430 City of God 21.24
… At present she prays for her enemies among men, because they have yet opportunity for fruitful repentance. For what does she especially beg for them but that “God would grant them repentance,” as the apostle says, “that they may return to soberness out of the snare of the devil, by whom they are held captive according to his will?”
St Augustine of Hippo † AD 430 The Enchiridion 82
… Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent. How else explain what the apostle says of certain persons: “if God peradventure will give them repentance”?
St Augustine of Hippo † AD 430 Of Holy Virginity 42
… not our sins, are wished for and asked, it is plain that, when it is done, it is by His gift that it is possessed, by His help that it is fulfilled, yet more openly is it said by reason of obedience, “By the Lord the steps of a man are directed, and He shall will His way:” and of repentance the Apostle says, “if haply God may grant unto them repentance.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.18
… For who can tell whether God may not give them repentance to discover, and acknowledge, and even proclaim His truth,
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 7
… Whence also the Apostle Paul, after he said that they were to be rebuked with moderation who thought otherwise, immediately added, “Lest perchance God give them repentance, to the acknowledging of the truth, and they recover themselves out of the snares of the devil.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… and that it exists not save it come from Him of whom it is written, “Every best gift and every perfect gift is from above, coming down from the Father of lights.” But the rebuke of him who has not persevered must not on that account be neglected, “lest God perchance give unto him repentance, and he recover from the snares of the devil;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.7
… since the place of repentance is not denied in the Church to any sins whatever; and the Apostle says that heretics themselves are to be reproved to this end, “If God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
Pope St Leo I the Great † AD 461 Letters 108
… dispensing God’s gifts we must not be hard, nor neglect the tears and groans of self-accusers, seeing that we believe the very feeling of penitence springs from the inspiration of God , as says the Apostle, “lest perchance God will give them repentance that they may recover themselves from the snares of the devil, by whom they are held captive at his will
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St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 3
… I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.6
… Because, even if not for himself, yet for others at least, it was necessary he should have health. “He was the best general,” says the objector. “The war was waged by him, not only against the unbeliever, but against demons, and against the devil himself. All the enemy contended with much vehemence, scattering the forces, and capturing prisoners;
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
Ver. 26 . “And that they may recover themselves out of the snare of the devil.”
St Augustine of Hippo † AD 430 The Correction of the Donatists 7
… The Lord is powerful and full of compassion, to whom we daily pray that He will give repentance to the rest as well, that they may recover them selves out of the snare of the devil, by whom they are taken captive at his will,
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1. You therefore, my son, be strengthened (Ambrose reads, take courage) in the grace which is in Christ Jesus,—that is, in the grace of Christ to be announced and preached, as Ambrose and Vatablus say, so that namely you announce that God has reconciled us to himself not through Moses, or Simon Magus, but through Christ. The following passages favor this; for it follows: "And the things which thou hast heard from me, these commend to faithful men." Where the Greek texts place a distinguishing point before "these commend," so that "the things which thou hast heard" may refer to the preceding matter, as if to say: Strengthen yourself in those things which thou hast heard, by preaching and teaching them. Secondly and more plainly, Theodoret and Chrysostom connect these with the words of the preceding chapter, as if to say: I said in the preceding chapter that I am not ashamed, not cast down, not troubled in the bonds undertaken for the Gospel, although the Asians once my friends have abandoned me. You therefore, O son Timothy, imitate me your father, take courage and strength "in grace," that is through the grace of Christ, which you have with you fighting, nay defending, so that you may persist strongly in the Gospel, not only in faith, but also in preaching and propagation, even if for its sake you must undergo bonds and torments and death itself.
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2. And the things which thou hast heard from me through many witnesses, these commend to faithful men, who shall be fit to teach others also.—Thus the Latin codices, the Syriac, and Chrysostom distinguish and join these words. By "many witnesses" he calls either the testimonies drawn from the law and the Prophets, to confirm his doctrine concerning Christ and the Gospel, as Clement explains in book XII of the Hypotyposes; or rather many hearers of his preaching. Thus Chrysostom, Theophylactus, Oecumenius. Secondly, "the things which thou hast heard through many witnesses; through," that is, among many, with many, before many, who can testify to the things which I have said, as if to say: Not secretly, but openly and publicly did I teach. For falsehood seeks corners, truth seeks light; for this is the voice of heretics, as Vincent of Lérins says: "Come, learn the true faith recently revealed, but learn it secretly and in private; for it will delight you. And when you have learned it, teach it secretly, lest the world hear, nor the Church know. For it is granted to few to grasp the secrets of so great a mystery." For thus the Greeks take διά, that is through, for μεταξύ, or μετά, that is among, or with, as in I Cor. II, 4: "I have written to you through many tears," that is, with many tears, and II Cor. III, 11: "If that which is evacuated, through glory is," that is with glory, in glory is: for thus the Apostle explains in the following, when he adds: "Much more that which remaineth, is in glory." Thirdly, note here again a place for traditions; for he says, not, The things which are written, but, "The things which thou hast heard, these commend." Fourthly, he wishes these to be commended not to any men whatsoever, but to those who are fit to teach others, and who are faithful, not who are faithful in faith, but who excel in faithfulness: for to these great things, such as the doctrine of which he treats here, are believed and entrusted, but not to the timid and inconstant, who easily betray the faith to the Gentiles, either through fear of punishments, or hope of rewards. Whence it is clear that the Apostle here does not speak of the common people and laity, but commands that Timothy the Bishop institute other presbyters and teachers fully and solidly, so that they may firmly retain this sound doctrine as a deposit and guard and protect it after them, and teach and confirm others. Thus Ambrose, Theophylactus, Oecumenius. St. Dionysius also teaches that the sacred and more sublime mysteries of the faith ought to be believed by these, in chapter 1 of the book On the Divine Names, which he dedicates to this same Timothy: "Holy things," he says, "are to be communicated to the holy." And turning to Timothy he says: "O Timothy, it is fitting that you preserve these things according to the most sacred ordinance, and not utter these words among the unlearned."
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3. Labor as a good (that is, excellent) soldier of Christ Jesus. — For "labor" the Greek is κακοπάθησον, that is, endure evils, bear hardships. He still incites Timothy by the example both of soldiers and of Christ: for it is the part of a soldier to suffer many harsh things, and Christ has called us into military service, to the standard of His cross, and has marked and authorized His soldiers with His own cross; therefore to do brave deeds is Roman, as P. Scaevola used to say; but to suffer brave things is Christian. Tertullian beautifully says in the Apology, Against the Gentiles, chapter 50: "Although now you call us fagot-bearers and half-axle-bearers, because we are burned bound to a stake with a bundle of fagots; this is the garb of our victory, this is our palm-embroidered robe, in such a chariot we triumph. Among you also, O Gentiles, Mutius Scaevola willingly left his right hand in the altar, O sublimity of spirit! Empedocles gave his whole self to the fires of Aetna for the Catanians. O vigor of mind! Regulus, that he might not live as one for many enemies, suffers the cross with his whole body. O brave man, and victor even in captivity! Anaxarchus, when he was being beaten to death with a pestle in a mortar: Beat, beat, he said, Anaxarchus's bag, for you are not beating Anaxarchus. An Athenian courtesan, with the executioner now exhausted, finally spat out her own tongue eaten away into the face of the raging tyrant, so that she might spit out also her voice, lest she be able to confess the conspirators, even if she had wished to be overcome. Zeno of Elea, when asked by Dionysius what philosophy accomplished, since he had answered: Contempt of death; unmoved, subjected to the tyrant's scourges, he confirmed his teaching unto death." If the Gentiles did these things, what will Christians and soldiers of Christ do?
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4. No one serving God entangles himself in worldly affairs: that he may please him to whom he has proved himself. — The word "God" is not in the Greek, nor in certain Latin texts. Whence Chrysostom takes this sentence as a general one, pertaining to any soldiers, from which the Apostle tacitly subsumes that the same applies much more to the soldiers of Christ: which our translator expressed by saying, "no one serving God." Note: "Worldly affairs," in Greek τοῦ βίου πραγματείαις, that is life (for βίος indeed signifies not sustenance, as Erasmus translated, but life) occupations and dealings, by which we procure and acquire sustenance, clothing and other things suitable for maintaining life; such as commerce, agriculture, mechanical arts, as if to say. A soldier does not concern himself with commerce, not with craftsmanship, not with affairs pertaining to the governance of a house, city, or kingdom, indeed he does not even labor much about sustenance or clothing, because the commander provides these things for his soldier: but he applies himself solely to war and the victory of his commander. Whence also that military men were formerly forbidden marriage, Cornelius Tacitus teaches in book XIV, and Dionysius in book LX; indeed Tertullian also, in the Exhortation to Chastity, teaches that in his time soldiers were celibate. Much more therefore ought the soldier of Christ to do these and more things. Thus Chrysostom, Theodoret, Ambrose. See St. Basil in the Ascension sermon 4. Hear him in the preface: "If anyone says, he has ministered to me, let him follow me; and where I am, there let my minister also be. Where therefore is Christ king? in heaven without doubt. Hither your course, O soldier of Christ, is to be directed by you. Forget whatever here on earth can be had for refreshment. A soldier does not build houses, does not acquire fields, does not engage in commerce, he pitches his tent in the streets; he measures food by necessity alone; drink, water; sleep only as much as nature requires. Frequent journeys, likewise vigils; endurance of the air against cold and heat; frequent undertaking of dangerous contests with adversaries, and in these often (if fortune so decree) death, glorious nevertheless, and which is adorned with royal honors and rewards." Then he applies these to the soldier of Christ: "Come therefore, soldier of Christ, who have now observed certain slight examples of human things, let the thought of eternal goods enter your mind: let the manner of life proposed to you be lacking in house, city and possession of all things. Be free, and liberated from all cares of life, etc. Nature does not overcome you in body, nor does it do violence to you unwilling. For you do not seek this, that you leave offspring on earth, but that you lead them upward to heaven. Imitate the heavenly bridegroom; the invisible enemies rising up against you frequently put to flight; first expel them from your soul, nor let them have any place at all with you, then also from the soul of those who flee to you, and take you as their leader, whom you preserve unharmed by your teaching." Secondly, the soldier does this, "that he may please him to whom he has proved himself," namely the commander, who conducts the selection of soldiers (for this is what the Greek στρατολογήσαντι signifies), by whom he was enrolled in the military, approved and co-opted. Thus Chrysostom, Ambrose, Theophylactus; therefore less correctly Anselm, "to whom he has proved himself," that is, he says, to whom he has devoted himself. Note thirdly: The Apostle does not speak here to all Christians and laypeople: for these indeed must necessarily, and by duty, handle worldly affairs; but to Timothy the Bishop, and consequently to all Bishops, and their associates, namely Pastors, priests, clerics: for these ought to apply themselves wholly to the word of God, and therefore abstain from worldly affairs. Thus Chrysostom, Ambrose and others. The type of these were the Levites of the Old Testament, who in the division of the holy land did not receive any part of it equally as the other tribes, lest they be entangled in earthly and worldly affairs; but that they might be wholly free for God and the temple, therefore their hereditary portion was the Lord.
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5. For he also who contendeth in the games is not crowned, unless he contend lawfully, — namely unless as a true athlete he contend athletically (for this is what the Greek ἀθλήσῃ signifies), and that "lawfully," in Greek νομίμως, that is according to the law namely of the stadium and of the games, which commands not only that the athlete be anointed with oil and enter the contest; but that he apply himself wholly to it, and so constantly, generously and excellently contend, that he overcome all his antagonists, if he wishes to obtain the crown and the prize. Concerning athletes see what is said I Corinthians IX, 24. Note: As the preceding verse incited Timothy to apply himself wholly to the Gospel, rejecting worldly affairs, and for it to bear all labors and pains bravely, by the example of a soldier; so here secondly he incites him to the same thing by the example of a boxer and athlete contending in the games: for an athlete applies himself wholly to his contest, cares for nothing else, indeed does not even look at anything else; and the following verse does the same thing, bringing in a third example of a laboring farmer. See St. Basil inciting us by these and other examples to labors, in the homily on that passage of Deuteronomy XV, according to the Septuagint, "Take heed to thyself," which is extant and placed after the homily on fasting. Moreover the Author of the sermon to the Brethren in the desert, in St. Augustine, sermon 8, explains this lawfully thus, as if to say: Perseveringly unto the end: for only perseverance is crowned. "It is not therefore great (says the same Author) to begin what is good, but to complete it; this alone is perfect." And St. Jerome, book I Against Jovinian: "To have begun is the lot of many, to have reached the summit is the lot of few." The same, epistle to Furia: "In Christians the beginning is not sought, but the end: Paul began badly, but ended well: the beginnings of Judas are praised, but the end is condemned by betrayal." St. Paul, Galatians III, 3: "So foolish are you, that whereas you began in the spirit, now you are made perfect in the flesh?"
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6. The laboring farmer ought first to partake of the fruits. — Interpreters explain this passage in two ways. First, the more recent commentators, following Erasmus, wish it to be a hyperbaton, or disordered arrangement, and they refer "first" not to "partake," but to "laboring," as if to say: The farmer ought to partake of the fruits, but on this condition, namely if he has first labored; for πρῶτον, according to them, is here not a noun but an adverb signifying the same as "previously, first." But this is an obscure and harsh transposition, especially since another clearer sense presents itself. Second, Ambrose, Theodoret and others take these words properly, as they sound: for farmers are partakers of the fruits before the lords or possessors of the fields. Whence also Augustine in the book On the Work of Monks, and Primasius, explain and apply these words thus to Timothy, as if the Apostle here meets a tacit objection of his. For Timothy could have said: If I shall occupy myself entirely, as you command, O Paul, with the Gospel, whence shall I live? Paul anticipates this, and responds that it is fitting that he who labors in the Gospel should live from the same, and should receive from the faithful whom he teaches the necessities of life, just as it is fitting that the farmer who labors in the field should live from the fruits of the field, and thus gather the first fruits of the field. To me, third, it seems that, preserving the order of words, both senses already given by the Apostle are intended, and therefore the Apostle changes his phrase here; for he does not say, as he said: "No one is crowned unless he has striven lawfully," thus here he says: Unless the farmer labors, he shall not partake of the fruits; but assertively, as if alluring and soothing, he says: "The laboring farmer ought first to partake of the fruits," as if to say: Just as the soldier and athlete who strive lawfully ought to be crowned (for no one is crowned unless he strives lawfully), so the laboring farmer, if namely he labors strenuously in the field, ought to enjoy the first fruits of the field; just as therefore the crown incites the soldier and athlete to strive, and the hope of fruits incites the farmer to labor: so let the fruit both of present sustenance received from the catechumens whom you teach, and rather the full reward of future and eternal glory, incite you, O Timothy, to strive and labor, and to devote yourself entirely to the Gospel. Chrysostom hints at this sense. For he invites Timothy to labor by a threefold analogy, namely of the soldier, the boxer and the farmer, as I have said. Here therefore the farmer, who is wholly engaged in his agriculture, and endures much hardship in it, incites Timothy to apply himself wholly to the Gospel, and to labor strenuously for it, that is, to bear all afflictions bravely: for this is what the Greek κακοπαθεῖν signifies, as I have said in verse 3; the same is signified here by the Greek κοπιῶντα, that is, laboring, namely heavily and with difficulty. It is indicated therefore here that the difficult labor of the farmer is the reason why he deserves to partake of the first fruits; labor, I say, both active, such as plowing, sowing, harrowing; and passive, such as sweating, being fatigued, enduring frost, cold, heat and other hardships, which it is necessary for farmers to bear in agriculture. Whence Athanasius to Antiochus, Question 152, thus explains the laboring farmer, etc.: "He said this," he says, "concerning spiritual teachers, that it is fitting that the teacher, who labors and contends for himself and for his hearers, should first receive reward from God, then his disciples. For the farmer who has gathered his fruits, he first stores them in his house, afterwards distributes them to others, either creditors or the poor." Athanasius adds there another explanation, namely, "the laboring farmer first," etc., as if to say: Whoever wishes to teach others, or to benefit others, it is fitting that he first work what he teaches, and receive from God the gifts of grace, and bring forth the fruits of the Holy Spirit, which he then pours out upon others; for if someone is about to anoint another with oil with his own hands, and does not have oil, how shall he impart to others what he himself does not have? In the same manner one must think concerning those who teach others. But this sense seems to be symbolic and tropological.
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7. Understand what I say: for the Lord shall give you understanding in all things. — As if to say: I have set before you three parables, of the soldier, the athlete, the farmer: it is not necessary that I explain and apply them to you, attend to them: if you do so, God shall give you understanding, so that you may easily understand and apply them. Do you wish to know what is the office, what is the calling of a Bishop? Consider what is the office, what is the calling of a soldier, a boxer, a farmer, namely just as the soldier, athlete, farmer, leaving all things aside, labors, sweats, and applies himself wholly to war, to combat and to his field: so you, since you are a Bishop, that is a soldier, boxer and laborer of Christ, leaving all things aside, ought to devote yourself entirely to the Gospel, and for it to undergo all labors, dangers, hardships and torments. Note: For "shall give," Our text appears to have read δώσει in the Greek; now they read δώῃ, that is "may give," which is of one praying: and thus Chrysostom reads it.
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8. Remember that Jesus Christ rose from the dead, of the seed of David, according to my Gospel. — He proposes here and commends to Timothy two articles of our faith which at that time were especially to be inculcated, namely, first, the article of the incarnation of Christ, when he says, "of the seed of David," supply, incarnate and born. Second, the article of the resurrection of Christ. For Simon Magus with his Gnostics denied both: for they said that Christ did not truly assume flesh, but only showed himself in it, just as an angel shows himself in a body which he assumes; and consequently they asserted that the death, passion, and resurrection of Christ happened not truly, but phantastically. Against these the Apostle inculcates the true and real incarnation and resurrection of Christ. He places the resurrection before the incarnation by hyperbaton, and to insinuate that Christ rose according to his human nature, not divine, by which he was born of the seed of David. Second, with these same words he continues to exhort Timothy to undertake labors and martyrdom for the Gospel, as if to say: Remember, just as Christ suffered gloriously for his Gospel and rose again, so likewise you, if you suffer for the Gospel, shall rise gloriously. Suffer therefore and labor with Christ, that with Christ you may rise to glory. Thus Theodoret, Chrysostom and others. Note: He calls it his Gospel, not written by himself or his scribe St. Luke, but preached by himself. "Gospel" therefore is the same as evangelical preaching: for thus Paul explains himself in I Corinthians XV, 10.
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9. In which I labor even unto bonds, as an evil doer; but the word of God is not bound. — For I labor, in Greek it is κακοπαθῶ, that is, I am afflicted, I suffer evils, and thus I endure bonds; "as an evil doer," in Greek ὡς κακοῦργος, that is, as a malefactor, as a wicked man. St. Ambrose reads it as a robber. "See," says St. Chrysostom, homily 52 on the Acts of the Apostles, "not only bonds, but also that he was held to be a malefactor amplified the glory of his bonds; for if indeed he were bound in the flesh as one acting well, he would have had some consolation: but now he is bound as one caught in evils: and the love of God was the cause that he cared nothing for these things." Note: For bound in Greek it is δέδεται, which by a beautiful paronomasia corresponds to δεσμά, that is, bonds, as if to say: I am bound, but the word of God is not bound: because both I in prison partly by word, partly by written epistles, and others, preach the word of God fearlessly. "The hands are bound," says Chrysostom, "but the mind remains free, and the tongue free, which no one can bind except fear and infidelity alone; if you bind a farmer, you hinder his sowing, for he sows by hand: but if you bind a teacher, you cannot bind his teaching; the word is sown by the tongue, not by the hand, which is subject to no bonds." Again, if I, being bound, preach the Gospel so strenuously, how much more does it behoove you to do the same, O Timothy, since you are free? The same Chrysostom here in the moral sense, treating of the glory of Paul's bonds, extols them above the crown and purple of Nero: "Nero," he says, "clothed in purple, and surrounded by so great a host of soldiers, forbade Paul to preach the doctrine of virtue; Paul resisted him saying: I do not yield, the word of God is not bound. A Cilician maker of tents, bound, poor, and worn out by hunger, rejected the Roman emperor commanding all things. Who therefore was more illustrious, he who conquered in bonds, or he who was overcome in purple? Bound with a chain he prostrated the king of diadems." And further down: "If Paul here, where he was a maker of tents, shines with such splendor in bonds; what will it be when, obscuring even the rays of the sun by the force of his brightness, he comes in glory? when in judgment Nero shall stand sad, sorrowful, cast down?"
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10. Therefore I endure all things for the sake of the elect, that they also may obtain salvation, which is in Christ Jesus, with heavenly glory. — Our interpreter reads with Ambrose οὐρανίου, that is, heavenly; already they read αἰωνίου, that is, eternal. Note: The word therefore gives the reason why Paul endures all things, namely, that the word of God may not be bound, as preceded, but may be propagated and bear fruit, and may lead many to salvation; salvation, I say, "which is in Christ Jesus," that is, which has been brought through Christ, which is to be found in the Church and religion of Christ; which salvation is joined, and thus in reality the same as beatitude and heavenly glory, although it is distinguished from it by connotation, and as it were formally. For "glory" is called salvation, inasmuch as it frees man from death and hell and other miseries of body and soul and saves him, and the same is called glory, inasmuch as it makes man blessed and glorious. Morally Chrysostom here praises the charity of Paul, in that when he could live for himself and consult his own salvation, he preferred to involve himself in so many labors, dangers and tribulations, that he might save others.
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Verses 11 and 12. A faithful saying: For if we be dead with him, we shall live also with him; if we suffer, we shall also reign with him. — "Faithful," that is, certain, undoubted saying; for this phrase is worth as much as that saying of Christ which is usually added in serious matters: "Amen, amen, I say to you." See the sayings of the First Epistle, chapter 1, verse 17. Chrysostom with his followers refers "faithful" to the preceding matter, so that "a faithful saying" is here that namely the elect are saved through Christ; and then the particle "for" which follows is properly taken causally. But better do St. Thomas, Vatablus and others refer this according to the custom of the Apostle to what follows; for all these things aim at this, that Timothy and all of us may be stirred up to endurance and martyrdom; so that the particle "for" is not causal, but corresponds to the Hebrew כי ki, that is, because, which, and is asseverative and designative, as if to say: Do not say, O Timothy, in your person or rather in that of yours who are weak: I suffer hard things for the Gospel and die; you, Paul, promise me resurrection and future life; perhaps you are deceived, or you deceive us: for you persuade us to endure certain and present evil for uncertain and future reward. Do not, I say, say these things; because the saying is faithful, true and certain: that if here we suffer and die for Christ and with Christ, we shall likewise rise again with Christ and live in the heavenly kingdom. For if a king makes his leaders and soldiers in war sharers of the victory and kingdom he has won, he makes them likewise sharers of his: without doubt Christ the most powerful and most generous king will do the same, so that those who have suffered such great and hard things here for him, he may make partakers of his glory and kingdom. Thus Chrysostom with his followers. Otherwise Ambrose: If, he says, we die to vices, mortify concupiscences, we shall live and reign with Christ. But the former sense is more genuine, as I have said. Note: For "if we suffer" in Greek it is εἰ ὑπομένομεν, that is, if we endure: for it is not enough to suffer once, or to die, but we must suffer and die daily. "Day by day that blessed one (Paul) was dying," says Chrysostom. If we deny him (Christ and the faith of Christ through fear of enemies, tyrants or torments), he also will deny us. — For this is a just as it were compensation, both of punishment and of reward, which Christ established in Matthew 10, 32, saying: "Whosoever therefore shall confess me before men, I will also confess him before my Father who is in heaven: but he that shall deny me before men, I will also deny him before my Father who is in heaven."
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13. If we believe not, he remaineth faithful, he cannot deny himself. — That is, as Primasius says, whether we believe or do not believe, truth is not changed, God cannot be deceived or deceive: our unbelief or our perfidy cannot overturn the faith of God. In Greek there is a paronomasia in ἀπιστοῦμεν and πιστός, as if to say: If we distrust, he nevertheless remaineth faithful. Subtly and beautifully from St. Dionysius, chapter 8 On the Divine Names, Anselm: "God," he says, "is truth, which being is τὸ ὄν, that is, that which is, which exists; and truth is τὸ ὄν; therefore to fall from truth is to fall from God. Hence therefore God cannot deny himself, that is, truth, because thus he would fall from himself, and God would not be God." Whence also St. Athanasius, oration 3 Against the Arians, "Faithful," he says, that is, immutable. This is fundamentally true, but not formally: for the immutability of God is the foundation and reason of the faithfulness of God, namely why he faithfully renders what he promised, and why he cannot deny himself, that is, his promises, revoke or deceive. Whence St. Augustine, on that psalm 30, "All his works in faith": "Faithful," he says, "is the man believing in the promise of God: faithful is God rendering what he promised to man. Let us therefore hold the most faithful debtor, because we hold the most merciful promiser." Secondly, the same Augustine, book 5 On the City of God, chapter 10, teaches that God is omnipotent, and yet cannot die, deceive, lie: because these are not of power, but of weakness; which if God could do, he would not be omnipotent, but impotent, weak, infirm.
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14. These things command, testifying before the Lord. — That is, protesting before the Lord, or invoking the Lord as witness, and threatening him as judge and avenger, and by him adjuring, and by sacred religion and fear constraining the consciences of your subjects, command and urge earnestly that these things which I have written, they keep exactly. Contend not in words. — In Greek it is μὴ λογομαχεῖν, that is, not to wrangle in words, as Apuleius speaks, not to contend in words: for it is an infinitive; whence Chrysostom with his followers, the Syrian, Erasmus, Vatable and others refer this to the preceding, as if to say, Testifying them before the Lord lest they contend in words. But truly St. Augustine, book I Against Cresconius, Ambrose, and throughout the Latins read it separately by the imperative, "contend not in words." For often, as we have seen, Paul equally as the Hebrews, puts the infinitive for the imperative. "To contend in words," says St. Augustine, book IV On Christian Doctrine, chapter XXVIII, "is not to care how error is overcome by truth, but how your speech is preferred to another's," namely in disputing not to seek truth, but to wish to display one's knowledge, and to wish to appear more learned, to conquer and prevail: which is the mark of the young and the proud. See the Nazianzen in his oration On Preserving Modesty in Disputation. Wisely and piously Blessed Aegidius sanctioned this Christian paradox: "When anyone contends with you, if you wish to conquer, lose: and you conquer yourself, you conquer all your enemies; it is great virtue if anyone permits himself to be conquered by all men: because such is the lord of this world." Thus St. Ephrem in his testament glories that he never contended in words with any Christian. Although the Apostle here forbids contention rather with Christians than with heretics, for this is λογομαχία, or strife, epistle I, chapter VI, verse 4. Hence Augustine teaches that with heretics confirmed in their heresy there is not to be disputation, epistle 137, and Tertullian in the book On Prescription, because with the obstinate disputation avails nothing, except to the overthrow of the stomach or brain, as Tertullian says. To no useful end, but to the subversion of the hearers. — so that namely the hearers of the contentious blandishments of the Novatians may be taken captive, and that they may go into parties and schisms, and learn themselves also to contend among themselves. He said the same thing in other words, epistle I, chapter VI, verse 4: "From which," he says, "arise envyings, contentions, blasphemies, evil suspicions, conflicts."
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15. Be diligent, however, and take care to show yourself approved unto God, a workman that is not to be ashamed. — In Greek, σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ, that is, strive and study to show yourself approved or proven unto God, so that God may approve you and your works, and hold them as right and acceptable. Note: For "not to be ashamed" the Greek is ἀνεπαίσχυντον, that is, one who is not ashamed, does not blush. "A workman therefore that is not to be ashamed" he calls one who is not confounded in preaching Christ, who is not ashamed of the cross of Christ, but who freely and intrepidly, even though the Jews clamor and the Gentiles mock, evangelizes Christ crucified and the whole faith and religion of Christ. Thus Chrysostom with his followers. Secondly, otherwise Anselm: "not to be ashamed," he says, that is, one whom his ignorance, bad doctrine or life does not confound, does not affect with shame, so that he cannot be reproved or put to shame in any respect. Thirdly, "not to be ashamed," that is, one who in the day of judgment, examined by God before the whole world, is not confounded, is not put to shame. The first sense is most in keeping with the mind and heart of the Apostle. Rightly handling the word of truth. — In Greek ὀρθοτομοῦντα, that is, rightly cutting the word of truth. Cutting, that is, circumcising and cutting away whatever is foreign, useless and superfluous, as Vatablus says, so that he may teach and explain only what is proper and useful. Whence Chrysostom with Theophylactus thinks that here the metaphor is drawn from tanners, who circumcise leather, as if Paul said: Just as tanners cut away all superfluous parts in straps and thongs, so you, Timothy, cut away with the sword of the spirit whatever is foreign or superfluous to the word of God. But cutting is one thing, circumcising another. I say therefore, "rightly cutting," that is, rightly handling and expounding the word of truth. Theodoret thinks the metaphor is drawn from farmers: "We praise," he says, "farmers who cut straight furrows: thus also the teacher is worthy of praise who follows the rule of divine utterances." Others think this trope is taken from difficult knots, which when we cannot untie, we cut. Thus Alexander the Great cut the insoluble knot on the wagon of Midas with his sword: in like manner, the knots of questions must be cut and untied by the sharpness of intellect and faith, and therefore in these matters the work requires the axe of Tenedia. But others judge better that this metaphor is taken from nurses, cooks and those who arrange banquets, or from the masters of tables, who were formerly called modimperators or symposiarchs: for it is their business to cut meat and food rightly, and to distribute to each what he knows to be suitable, savory and pleasing to him. Hence Plato calls an insipid Dialectician a bad cook, because he did not know how to divide rightly. Again, just as a thing, for example a nut in its shell, if cut rightly, opens completely, so that its interior is laid bare and the kernel can be taken and eaten, and hence is said to be enucleated: so Scripture or doctrine that is obscure and as if closed is said to be rightly cut, when it is thus opened, expounded, enucleated, so that the sense hidden in it, like a kernel, lies bare, can be grasped and understood. A bishop therefore, a teacher and preacher, like a cook, or rather like a symposiarch and modimperator, ought not to mutilate, not to tear apart, not to distort his doctrine and the word of God; but to cut, divide, distinguish rightly and as it were to open a nut rightly, to enucleate and expound it; so that he may distinguish the true sense from the false and distorted, and propose and communicate it aptly to each according to his capacity and taste: so that he may bring forth learned things to the learned, common things to the unlearned and the people; let him not dispute about marriage among virgins, nor about virginity among the married; let him not object judgment and hell to the fainthearted; let him not offer the promise of heavenly glory to the bold and the proud, and so on with the rest. Those sin against this who discuss and dispute about the Trinity, about predestination, about efficacious grace before women and the common people. Secondly, this could be opposed to the right handling, that is, treatment of the word of God, to the adulteration of the same, namely when someone seeks and hunts not God's glory and the salvation of souls, but his own gain or glory from the preaching of the word of God: which the Apostle censures in II Corinthians, chapter II, last verse, as if to say: See, O Timothy, that you do not mix vain, curious things, avarice, ambition into your preaching, and thus adulterate it: but preach the word of God sincerely, simply, with right intention, so that you seek nothing else from it than to lead souls back to their Creator. Whence thirdly, Primasius: "Rightly," he says, "do they preach the word of God, who confirm by their example and the conduct of their life what they preach." But the first sense is most genuinely the true one. Our translator therefore, for "rightly cutting," clearly rendered it "rightly handling," that is, rightly expounding and proposing the word of truth. Hence the Latin Fathers call their expositions of Sacred Scripture Treatises, which the Greeks call Tomes, or sections.
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Verses 16 and 17. For they make much progress toward impiety, and their speech creeps like a cancer. — The Greek lacks the copula and: thus they have it, τὰς δὲ βεβήλους κενοφωνίας, that is, profane vain talk, or profane novelties of words, avoid. Where note, for κενοφωνίας with ε, Ambrose and Chrysostom read καινοφωνίας with αι, that is, novelties of words, as also Our [author] reads in the first epistle, cap. VI, vers. 20; for this second epistle to Timothy is most similar to the first epistle. From which place it is again evident that the Apostle here censures not new words invented by Catholics to explain the matters of faith more clearly, but new words of heretics, by which they introduce new errors: for these are profane and false, indeed sacrilegious; such are the strange words of the Simonians, Gnostics, Valentinians, and of Hymenaeus and Philetus, who deny the resurrection, as follows. Thus Primasius. Beautifully Augustine, lib. III Against Julian, cap. III: "Marvelous, he says, are the things which you say, O Pelagians; new are the things which you say; false are the things which you say: we marvel at the marvelous, we beware of the new, we refute the false." See the said epistle I, cap. VI, vers. 20. Note: For avoid, in Greek it is περιΐστασο, which Vatable translates, pass by; Oecumenius, be silent, or insist vehemently that they be restrained; Erasmus, cut off, so that our avoid is the same as, remove from life, take away from the midst. But περιΐσταμαι also signifies to avoid, to flee, to decline, as Henry Stephanus notes from Lucian and Scapula in the Lexicon; therefore here it should be translated avoid, that is, flee and decline, is evident from two similar passages. For he says the same thing here as in the first epistle, cap. VI, vers. 20; but there he says thus: "Avoiding profane novelties of words." Again to Titus III, 9: "Shun, he says, the contentions of the law περιΐστασο," that is, avoid and flee, not so much for your own sake, as for your subjects, so that when they see you their Bishop fleeing from it, they may likewise flee from it themselves. Whence by Hebraism in the signification of hiphil it can thus be expounded: "avoid," that is, by your example and command cause others to avoid. For thus the Hebrews speak: the wind carries away the chaff, that is, causes to carry away; fire burns, that is, causes to burn; flee flies, that is, cause to flee, or flight. For the kal is put for hiphil, that is, a simple and absolute neuter or active verb, for a double active which causes others to act. It could secondly, περιΐστασο with Budaeus be properly translated, surround, encircle, so that namely you restrain and compress these profane vain talks, lest, as follows, like a cancer they spread more widely and infect more people: for this indeed Bishops and Pastors ought especially to be vigilant and careful. Their speech creeps like a cancer, — namely of those heretics who teach profane vain talk. For by Hebraism from the abstract vain talk, he understands and repeats the concrete included in it, "theirs" namely of the vain talkers and profane, that is, heretics. Note: "Cancer" here does not signify an animal, but a disease, which is called gangrene (as the Greek has here); unless it is checked, it thus always spreads, and, as it is in Greek, νομὴν ἕξει, that is, it will have pasture, or it will feed upon, namely the neighboring parts, so that it gradually infects and destroys the whole man. Such is heresy, which always creeps, both from one error into another, and from bad to worse it always spreads and falls: "for evil, says St. Dionysius, cap. IV On the Divine Names, since it is a defection from good, by its own weakness and weight always progresses to one evil and another;" then rather and more aptly heresy creeps like a cancer from one man to another, from one city and province to another, as we have seen and see by experience in neighboring regions in this age. "Thus Arius, says St. Jerome, was one spark, but because he was not immediately suppressed, his flame devastated the whole world." Nor is it surprising that heresy spreads, just as it is not surprising that leprosy or gangrene spreads, especially because it brings new, curious, pleasing dogmas, which tickle the flesh and carnal ears, and are most pleasing to them; such as that one ought not to fast, that virginity ought not to be cultivated, that penance ought not to be done to make satisfaction for sins, because Christ did all these things for us. Wherefore when Luther demanded that it be held as a miracle that so many in a short time had gone over to his sect, the Blessed Thomas More, writing to Pomeranus, replied: "That the people rush toward the proposed license of life has as much the appearance of a miracle as stones rushing downward." Concerning which matter I shall say more in the following cap. vers. 4. St. Augustine declares by a beautiful example how heresy creeps in, in the case of a certain Manichaean, in tract. 1 on John: "Someone," he says, "was suffering annoyance from flies: Mani found him affected by annoyance, and when he said he could not bear flies and hated them vehemently; immediately he asked: Who made these? and because he was affected by annoyance and hated them, he did not dare to say: God made them. For he was a Catholic. He immediately suggested: If God did not make them, who made them? Indeed, said he, I believe that the devil made flies. And he immediately said: If the devil made the fly, as I see you confess, because you understand prudently, who made the bee, which is a little larger than the fly? He did not dare to say, because God made the bee and did not make the fly, which was a nearby matter. From the bee he led to the locust, from the locust to the lizard, from the lizard to the bird, from the bird he led to cattle, thence to the ox, thence to the elephant, finally to man, and he persuaded the man that man was not made by God. Thus that wretched man, when he suffered annoyance from flies, became a fly whom the devil possessed." Thus far Augustine. Hence all the holy Fathers taught that heretics ought to be fled as pests. Thus St. John, epistle II, verse 10: "If anyone," he says, "comes to you, and brings not this doctrine, receive him not into the house, nor say to him, Hail;" and that John might sanction this doctrine by his example, he was unwilling to bathe in the same bath with Cerinthus. And St. Polycarp, meeting Marcion, and being asked by him, Do you not recognize me? answered: "I recognize you as the firstborn of the devil." Thus Eusebius narrates from Irenaeus, lib. IV Hist., cap. XIII: "So much," he says, "did the Apostles and their disciples have fear, that they did not even communicate by word with any of those who had corrupted the truth." St. Antony, as Athanasius says, so execrated the Arians, that he commanded his followers: "Avoid the poison of heretics and schismatics, and follow my hatred toward them. You yourselves know that there has never been any peaceful discourse with them for me." St. Cyprian, lib. I, epistle 3 to Cornelius: "Let our most beloved brethren," he says, "decline firmly and avoid their words and conversations, whose speech creeps like cancer, let there be no commerce with such people, no feasts, no conversations mixed together, and let them be separated from them as much as those are fugitives from the Church." St. Leo, serm. 5 On the Fast of the Tenth Month, teaches that heretics are to be avoided like serpents: "Because," he says, "their speech creeps like cancer: they creep in humbly, they capture gently, they bind softly, they kill secretly," etc. Note: Just as the speech of heretics uttered by voice, so also written or printed creeps. Deservedly therefore to restrain this plague the Church, by the counsel of the Apostle, forbids under grave censure the reading of books of heretics: and this she forbade long ago, as is evident from the Council of Nicaea, which forbade to all the reading of the books of Arius and the Arians, and ordered them to be burned. Nicephorus is witness, lib. VIII, cap. XVI. The Emperor Constantine executed that decree of the Council in such a way that he ordered those who had hidden the books of Arius to be punished by death. Socrates is witness, lib. I, cap. VI. The same Socrates, cap. XXIV, narrates that Marcellus of Ancyra was condemned, because he was unwilling to deliver his heretical books to the flames. Thus also Gregory of Nazianzus, oration 2 On Faith, teaches that the books of heretics ought to be destroyed, as the eggs of asps, inasmuch as they are born to produce asps and basilisks. Therefore the Council of Trent enacted nothing new in forbidding the reading of heretical books, but renewed an ancient decree of the Church. Indeed even the Gentiles, led by nature, did the same. For Philostratus in Sophist. teaches that the books of the atheist Protagoras were publicly burned in the forum. In like manner Livy, lib. X, teaches that at Rome books hostile to religion were burned. Valerius Maximus, lib. VI, cap. III, also teaches that the Lacedaemonians expelled from the city the writings of Archilochus, not extensive, but indecent. Plato, lib. VII De Republica, teaches that all books, before they are published, ought to be examined, lest perchance they contain something contrary to religion or good morals.
2:18
Verses 17 and 18. From these (profane and vain talkers, namely heretics) are Hymenaeus and Philetus, who have erred from the truth, saying that the resurrection is already made. — For "erred" the Greek is ἠστόχησαν, that is to say, aiming at the mark of truth they wandered from it. See the sayings of the First Epistle, chapter 1, verse 6. Namely, these proud Innovators boasted that they were the most acute and exact investigators of Holy Scripture and truth, and they lied. It is asked, how did these Innovators say "the resurrection is already made?" Theophylactus responds first that by resurrection they understood the renewal of all things, which happens every year in spring around Passover; for all things which are under the sun have a cycle, so that in winter they die as it were, in summer they rise again as it were with Christ. Second, Epiphanius, in heresy 40, which is that of the Archontics, Ambrose and Theodoret think that by "resurrection" they understood generation and propagation, by which a father generating a son, in him as it were lives and rises again. For since any thing always desires to be and seeks a certain eternity, and cannot obtain it through itself in its own individuality; hence it communicates itself through propagation, so that in its seed and offspring it remains, and always, if it can be, endures. Third and more closely, St. Thomas thinks that they denied the resurrection of bodies, not of souls, but asserted it, namely by "resurrection" they understood the glorification and beatitude of the soul, which is already made and daily happens when any faithful and pious person dies. Whence Tertullian, in the book On the Resurrection of the Flesh, calls them Partiaries, because they said that only part of man rises again. Fourth and more probably, the same Dr. Thomas thinks that they taught the resurrection to be made, namely literally in Christ rising from the dead, but in us not literally, but mystically the same is made, when we are baptized, and we rise from sins, and enter upon a holy and Christian life: so that resurrection is the same as justification, in which we rise from the death of sin to the life of grace, and is a change of life and morals, as Anselm says: so that this resurrection is Christianity itself and Christian life, in which freed from sins and the servitude of the old law, in the delights and sweetness of Christian life we live a blessed life. For thus Cerinthus, being a judaizer, taught that the carnal delights of this life are resurrection and beatitude, and that no other is to be expected; the same even now some Naturalists in Holland teach. Christianity therefore and the freedom and joy of Christian life, which Christ brought in and sanctioned, is resurrection according to Hymenaeus and Philetus; for that is already made by Christ: for the other resurrections brought by others, are not so much made as they are present daily. Morally Chrysostom rightly notes that the Apostle said: "They make much progress toward impiety;" for no error is more harmful and more incites men to the lusts of the flesh and every impiety to be perfected, than that which denies the resurrection: for when the resurrection and heavenly glory are taken away, likewise hell and eternal punishment are taken away, and consequently the immortality and eternity of the soul: from this follows that saying of Epicurus, Eat, drink, play, after death there is no pleasure. For who would freely without hope of reward study abstinence, continence, mortification of vices here? who would offer his body to be torn to death and martyrdom, if it is not to rise again in glory? who here would not satisfy himself with gluttony, lust and every pleasure, if he does not fear hell, nor hope for heaven? Truly and excellently Tertullian: "The hope of Christians is the resurrection of the dead." And they have subverted the faith of some. — For "subverted" the Greek is ἀνατρέπουσι, that is they subvert, by which Paul signifies that they persist in their perversity, and in the study of perverting others.
2:19
Verse 19. But the firm foundation of God standeth, having this seal: The Lord knoweth who are his; and let every one that nameth the name of the Lord depart from iniquity. — The Apostle opposes this "foundation" to the faith of certain persons that was subverted, as has preceded, and it meets the fear and the silent objection of some. For certain more timid persons could have said: If, when the Church was beginning and consisted in few faithful, the faith of some was subverted by heretics, whose word creepeth as a cancer, will it not come to pass that, with heresy creeping on and increasing, soon the whole faith and Church will be subverted. To these the Apostle here responds that this is not to be feared, because "the firm foundation of God standeth." Where note: The word standeth he opposes to the word subverted. You will ask, what is this "firm foundation of God." Ambrose responds that it is God's promises, by which through the Prophets He promised to redeem and save men, as if the Apostle said: Firm stand these promises of God which have this seal, namely faith, by which believing in God we seal and confirm the words and promises of God. Secondly, Theodoret by this "foundation" understands faith: for faith is the basis and foundation of truth; and the seal of faith is the hope of resurrection, which Philetus denies. Thirdly and most rightly, this "firm foundation of God" is God's counsel, decree and predestination, by which He determined to call the faithful first to faith, then to grace and perseverance, and finally to glory: for this predestination in God consists firm, immovable and immutable: and conversely and consequently and more aptly, as St. Chrysostom, Theophylactus, St. Thomas and St. Augustine, to be cited presently, rightly teach, the "firm foundation of God," not as the subject, but as the agent and one laying this foundation, are the faithful themselves predestined by God to faith, grace and glory. For these will not be unstable in faith, lest they fall from it, as Hymenaeus, Philetus and others fell from it, being shaken and subverted by it as by reeds; but founded in faith they stand and will stand unmoved as firm foundations of God. Rather indeed that the faithful themselves predestined, than predestination itself of God, be called "foundation," is evident first, because this foundation he opposes to those who were subverted by Hymenaeus: therefore he calls those constant in faith "foundation"; for he opposes these to the inconstant and subverted. Secondly, because throughout elsewhere in Scripture the Church itself, that is the people and faithful who are in the Church, are called "foundation," or the house or temple of God well founded, as in Psalm LXXXVI: "The foundations thereof (namely of spiritual Sion, that is the Church) are in the holy mountains," to which the Apostle here alludes; Isaiah II, 2: "It shall be prepared," that is founded, established (for this is what the Hebrew nachon signifies) "the mountain of the house of the Lord (that is of the Church) in the top of the mountains." Hence Christ, Matthew chapter XVI, verse 18, says that He will found and build His Church upon Peter, as upon a firm rock, and Ephesians II, 20, Paul the Apostle called the Apostles and Prophets the foundation of the house of God, namely of the Church. Thus Matthew VII, 24, he compares a man constant in faith and virtue to a house, of which he says: "And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not: for it was founded on a rock." In the very same manner therefore here he calls men constant in faith "firm foundation." Whether therefore by this "foundation" you understand God's predestination itself, or rather the faithful themselves predestined, the sense comes to the same thing: for the firmness of this foundation is partly in us, partly in God. For this reason predestination is firm in God, because the predestined will be firm in faith and grace: for these are the object of firm predestination. And conversely the predestined will be firm, because God's predestination is firm: for, as St. Thomas teaches, this firmness of the faithful depends partly on God's predestination and grace, partly on the free will of the faithful themselves, which will freely and constantly retain faith and grace. That this may be better understood, it is to be noted that the efficacy and certainty of predestination and grace depend and are to be sought from foreknowledge (as it were from a seal, as I shall presently say), or from the foreseen future event, namely from our future cooperation, by which we freely embrace faith, and will constantly persevere in it. Whence from St. Augustine theologians define, "predestination is the foreknowledge and preparation of graces, by which those who are saved are saved most certainly." For God is said to predestine, for example, Peter, when from the infinite modes, species, and orders of graces which He could give to Peter, He decreed to give him this one order and series of graces, with which He foresaw Peter would cooperate and would persevere in faith and grace, and thus would be saved: therefore the grace of predestination certainly saves the man predestined, because God certainly foreknows that with it the free will of man will freely work well unto the end of life. Whence it follows that the grace of predestination as to its effect depends on our future cooperation, as it were on its presupposition, which is the object of divine foreknowledge, and our cooperation perfects and completes God's predestination and grace. And the Apostle signifies this, when he adjoins two seals of this foundation, which firm it and seal it, as it were mutually corresponding to each other, saying: "The Lord knoweth who are his:" behold God's foreknowledge; "And let every one that nameth the name of the Lord depart from iniquity:" behold the cooperation of our free will, which is the object of foreknowledge. For this reason God's foreknowledge is certain and firm, by which He foreknows, for example, Peter to be His, that is, faithful, just, departing from iniquity, because Peter himself, cooperating with God's grace by his free will, will be faithful, just, and will depart from iniquity. Note secondly, that the Apostle speaks primarily of the foundation of faith and of the faithful, or of predestination and those predestined to strong and constant faith: for he opposes these faithful as it were firm foundations of God to Hymenaeus and Philetus, heretics, and others subverted by them in faith. Whence Theodoret, Chrysostom, Theophylactus, Anselm understand by "firm foundation" faith: for faith is properly the foundation of the spiritual house, which is built from the aggregation of the other virtues, as if the Apostle said: Though some reeds and stubble be torn away in the Church, though some be seduced by Hymenaeus and Philetus from faith into heresy; yet the firm foundation of the Church and of the faithful stands and shall always stand, invincible against all heretics and enemies, nay through them as it were by a certain antiperistasis shall become stronger and purer. For, as Tertullian teaches, in the book On Prescription, chapter III, the Church is purified through heresies. Secondarily, however, the Apostle extends this foundation to grace and other virtues, and thus to all the effects of predestination: this he signifies when he recounts the second seal of this foundation, saying: "Let every one that nameth the name of the Lord depart from iniquity." For he alone is fully and perfectly faithful, who namely lives piously and holily according to faith, and perseveres in it constantly unto death. Thus St. Augustine, Anselm, Bede. Whence St. Augustine, book X of the City of God, chapter VII, and elsewhere, refers these to the Church of saints, or to those elected to glory: for he holds that the Apostle calls these here "the firm foundation of God." Having this seal: The Lord knoweth who are his. — The Apostle here sets forth two seals of the foundation already mentioned. The first is God's foreknowledge, the latter is the flight from sin, as if to say: God has marked, fortified, and sealed this foundation of His predestination and of the faithful constant in faith and predestined, with two seals. The first is this: "The Lord knoweth who are his," as if to say: The first seal of the faithful founded in faith is this, that they are foreknown and foreknown, as those who are His, namely God's; because namely God foreknows that they will remain in faith and grace, and consequently will attain to glory, as it were God's friends and elect. Thus Chrysostom, Theophylactus, Anselm and St. Augustine, tract. 42 in John: "He knoweth," he says, "the Lord those who remain for the crown, those who remain for the flame; He knoweth in His threshing floor the wheat, He knoweth the chaff; He knoweth the crop, He knoweth the tares." The Apostle alludes to Numbers XVI, 5 and 26, where in the schism of Core, Dathan and Abiron, contending with Aaron for the priesthood, Moses said: "In the morning the Lord will make known who belong to him," in Hebrew את אשר לו and ascer lo, that is, who are his, "and the holy ones he will take to himself, and those whom he shall choose will draw near to him;" namely by the earth opening and swallowing up Core, Dathan and Abiron, God will show that they are rebels and factious; but Aaron to be the legitimate priest, chosen by him, sanctified and consecrated. Whence here: knew can similarly be taken in the hiphil, for made known, that is, will make, as if to say, God knows his faithful ones in such a way that he will make them known to other men and to the whole world, indeed celebrated, when namely their faith in this life through their constancy, piety and other works of faith and grace, then in the future judgment through public sentence, praise and glory he will declare. For this plainly corresponds to that which Moses says, Numbers XVI: "The Lord will make known." Thus Christ, John X, 27, says he knows his sheep, and they hear his voice and follow him. Note: God's foreknowledge, which anticipates all times and those things which are or happen at any time, foreseeing as it were marks all who throughout the course of future time will be God's; namely those who will be constant in faith and will live piously and holily: for God as it were enrolls and marks these in his book of life, that is, in the catalogue of the elect, whom he has destined and chosen for eternal life, whom in his mind and memory as it were he enrolls and marks, and from there the elect from each tribe are called sealed, Apocalypse VII. Whence here and John XVII, verse 6 and 20, Christ calls those who were going to believe afterwards, his own, not because they were such in reality then, but because they were most certainly going to be such, and were such not in themselves, but in his and God the Father's foreknowledge. Hence also St. Augustine, in Psalm XXV: "According to this," he says, "foreknowledge and predestination of God, how many sheep are outside now, and how many wolves inside; and how many sheep inside, and how many wolves outside!" Hence note secondly: Predestination differs from the common preparation of grace, which God also decreed from eternity to give even to the reprobate, in this, that the grace of predestination is marked by God's foreknowledge, that is, is foreseen by God to be efficacious, and to have effect: namely that free will will consent to it, when it will freely work, will be converted, will establish a holy life, and will persevere in it, and this God intends. Whence the Apostle does not say: Predefined, or predetermined, but: "The Lord knew who are his." But grace which is given to the reprobate or rather to those about to be reprobated is foreseen to be inefficacious, because namely the reprobate will not consent to grace, and cooperate with it; whereas otherwise grace, which is given to the reprobate, physically equal to grace which is given to the predestinate, indeed that greater could be, and not rarely in fact is greater; so that the reprobate can as easily, indeed more easily than the predestinate convert themselves and be saved: in fact however they will not convert themselves, because they will not be converted, or certainly will not persevere in their conversion and grace. But God foreknew this from eternity, whence also he reprobated them, and consigned them to hell; because namely he foresaw their malice, by which they will not be converted, but will persevere in infidelity, or in their sins; but others, whom he foresaw were going to embrace faith, and were going to persevere in it and grace, he chose and destined for glory. Whence it follows that the grace of the predestinate is marked, as I was saying, by God's foreknowledge, because God foreknows that it will obtain its effect through the consent of free will; but that of the reprobate is not marked. And hence St. Augustine often calls the grace and vocation of the elect and predestinate lofty and secret, because namely it is marked by the secret and mysterious seal of God's foreknowledge. Note here that this foreknowledge and knowledge of God is joined together with His love and election: for those whom God foreknows will be faithful, steadfast and holy, He intends to make such, He loves them, destines them and chooses them for His friendship, inheritance and glory. Hence in Psalm 1 it is said: "He knoweth," that is, knowing He loves and approves, "the way of the just." Thus likewise here it is said: "The Lord knoweth who are His:" He knoweth, that is, knowing He chooses and loves as His own, and them, because He sees they will persevere in faith, He chooses and destines for His kingdom. Thus St. Augustine. Hence it is clear that every Christian ought to pray constantly and with the greatest earnestness for this grace, namely that God should give us grace suited to us, by which He foreknows we shall truly attain to salvation. For in this matter of our salvation the hinge turns. Otherwise St. Anselm: "This seal," he says, "is the presence of God, or rather the continual thought of the presence of God," as if to say the Apostle: These faithful stand firm in faith and grace, they do nothing in simulation or perversely: but they do all things as if in the presence of God, thinking that God knows and sees all things and all His own: Him therefore seeing themselves and all theirs, they fear and revere, they strive to approve themselves and theirs to Him, because they bear this seal of the presence of God as if impressed upon their mind. But this sense is not literal, but tropological. And let every one depart from iniquity that nameth the name of the Lord. — This is the seal of the firm foundation, which is in us, namely the flight from iniquity; for the former, namely the knowledge and foreknowledge of God, is not in us, but in God. For iniquity in Greek is ἀδικία, that is injustice. Injustice or iniquity can be taken here antonomastically for heresy and infidelity: for these are the greatest iniquity and injury to God. Whence in this sense the Apostle said, Rom. 1, verse 18, concerning the Philosophers, who although they knew God, yet worshipped not God, but idols: "The wrath of God," he says, "is revealed from heaven against all ungodliness and injustice of men who hold the truth of God in injustice." For the Apostle opposes heresy here to the foundation of faith, as if to say: If anyone wishes to establish and seal the firm foundation of his faith, "let him depart from iniquity," that is, from the heresy of Hymenaeus, Philetus and other Novatians. He alludes again to Core, Dathan and Abiron, Num. 16, concerning whom Moses says, verse 26: "Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins." In the same way the Apostle here commands the faithful to flee the fellowship of heretics. Secondly however more plainly and more fully, "iniquity" here can be taken properly and generally. For the flight from all iniquity is the seal of the firm foundation, that is, of faith: for he who flees iniquity will never fall into heresy: for it is impossible that a just and holy man, so long as he remains holy, should become a heretic. For heresy is never first a sin, but it is always necessary that either ambition, or lust, or some other iniquity precede, before a man falls to such great impiety as heresy is. Again the flight from iniquity is the seal of the firm foundation, namely of predestination, grace, constancy and perseverance of the faithful and elect, and thus completes and perfects the foundation of God's predestination, and is the cause of election to glory (for to this the Apostle rises and extends himself, as I said): for those who flee lust and iniquity, live purely and holily, and persevere in this; these are the firm foundations of God to be chosen and placed by God in the heavenly Jerusalem, that they may shine for all eternity. The Apostle notes here that it is not sufficient for salvation to profess and invoke the name of the Lord, as the Simonians taught, and as our heretics teach; but further it is required that one turn away from evil and do good. Thus Chrysostom, Theophylactus and others. Hence it follows first, that although God's predestination in this sense is not in our power, namely that it is not in my power to bring it about that God predestines me, that is, decrees to give, prepares from eternity, and in time actually gives me the grace of predestination, such namely as with which He foresees I shall actually freely cooperate, persevere and be saved, and does not decree to give, nor gives another grace with which He foresees I shall not cooperate, and therefore am to be damned: nevertheless eternal salvation and election to glory is in our power. For the firm foundation of God's predestination in no way whatsoever prevents it from being in the power of each adult to depart from iniquity and cleanse himself from sins: or to adhere to iniquity and defile himself with sins; and consequently, it is in the power of each to be saved or damned, to be elected or reprobated. This will be made clearer in verse 21. Thus Chrysostom and Theophylactus. By this consideration is to be dispelled that phantom by which some torment themselves and drive themselves into desperation: If I am predestined to glory, I cannot fall from it; if I am not predestined, whatever I do, I cannot obtain predestination. The matter is already settled, all things are defined by God; whichever of the two things concerning me has been defined by God is immutable, nor can it be reversed by me or bent to another side. For this is false reasoning, since both its propositions in the antecedent are false, for it establishes a certain inevitable fate. Rather let them reason thus: If I depart from iniquity and live well, I shall be elected and predestined to glory; if I live badly, I shall be reprobated and predestined to hell: therefore let me live well, lest I be reprobated, but be predestined to glory and be saved. For good life depends on election to glory, just as bad life depends on reprobation and damnation; and thus good life is the cause of election, just as bad life is the cause of reprobation. But good and bad life is in the choice and power of each: for each through the grace of God can live well, and can also live badly, if he wishes; therefore election also to glory, and reprobation is in the choice and power of each. For in whose choice and power the cause is, in that same choice and power is also the effect of that cause. Hence secondly, we learn morally, with how great zeal we ought to flee sins, namely with as great zeal as we pursue our eternal salvation. For it is most certain not only a sign, but also the most efficacious cause of our predestination and election to glory, if we avoid sins with the greatest zeal and overcome them through the exercise of contrary virtues and holy works. Whence St. Peter, epistle II, chapter I, 10: "Labour," he says, "that by good works you may make your calling and election sure: for doing these things, you shall not sin at any time." And Paul, I Corinthians IX, 27: "I chastise," he says, "my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway."
2:20
Verse 20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth. — Adam and others think that here is the second response to the tacit objection of the preceding verse, namely why God in such a small number of the faithful permitted some to be subverted by Hymenaeus and to fall away from the faith, as if to say: This is not to be wondered at. For just as it is not wonderful, but rather ordinary, to find various vessels in one and the same house, some of gold and silver, others of wood and earthenware: so it is not wonderful that in one and the same Church there are some good, some bad; some to be saved, some to be damned. But from this application it follows that not only the bad, but also heretics are in the Church. For in the same house there are certain vessels of gold, but certain earthenware vessels, by which are signified here heretics drawn by Hymenaeus into heresy, as they themselves wish. Add that this interpretation seems too remote and far-fetched; especially since the words of the Apostle signify nothing of the sort, but are plain, and plainly connected with what precedes. I say therefore that these words cohere closely with those immediately preceding; for the Apostle had said: "Let every one that nameth the name of the Lord depart from iniquity;" now lest anyone wonder and object: If it is so, and ought to be, as you say, how then among Christians who name the name of the Lord, are there some wicked, who do not depart, but follow iniquity? The Apostle responds that this ought to seem wonderful to no one: for if no one wonders to find in a great house both earthenware vessels and golden, both vile and honorable, both chamber pots and basins and cups: in like manner neither should anyone wonder if in the same Church which worships, adores and invokes God, some are good who depart from iniquity, others are bad who pursue iniquity. That this may be better understood. It is asked, what does this "great house" signify? First, Chrysostom with his followers, and Theodoret, respond that by "house" is understood the whole world, not however the Church, because in the Church, he says, there are not earthenware and earthen vessels, that is, the bad: but only golden and silver, that is, the good and just alone: in the world however there are both. The same was the sense and exposition of Novatus, the heresiarch of old, whom Ambrose here rejects. But lest anyone think that Chrysostom here agrees with Novatus, that only the just are in the Church, let him know that the same Chrysostom teaches the contrary in Psalm XXXIX, and asserts against Novatus and Calvin that not only the good and elect, but also the bad and reprobate are in the Church. What therefore he says here, that only the good belong to the Church, understand it per se as it were parts and living members. For the bad are members of the Church, but half-dead, because they lack the soul and primary life of the Church, which is charity. For the Church is as it were one political person, whose body is the external profession of faith, and communion with other faithful in the Sacraments and sacrifices under one head the Roman Pontiff: but the soul of the Church, general and imperfect, is faith; special however and perfect, is charity. For just as the form of man is the soul both vegetative and sensitive, and also rational; and man properly lives by the rational, in which he is man, and therefore only the head properly lives by the rational soul: so also by charity alone do the just live; the rest, though bad, nevertheless live by faith and hope; just as in man the other members, though they do not reason, as the head does, nevertheless feel and are nourished, and seem to live only by the vegetative and sensitive soul. See what is said in Ephesians, chapter IV, verse 16. To this can be referred the exposition of St. Basil in his homily "That God is not the author of evils": "A golden vessel," he says, "is he who is simple in mind and morals and without guile. A silver one, who is somewhat inferior to that, in estimation of dignity and worth. An earthen one is he who savors of earthly things, and is apt to be broken and shattered. A wooden one is he who through sin is easily soiled, and provides matter for eternal fire." But secondly, much more aptly by this house we understand not the world, but the Church. For this is the house of those who invoke the name of the Lord, as preceded; and thus the Apostle often elsewhere calls the Church the "house of God," as in I Timothy, chapter III, verse 15: "That thou mayest know," he says, "how thou oughtest to behave thyself in the house of God, which is the Church." To the Hebrews III, 5: "Moses was faithful in his house," that is in the Church and the faithful people of the Jews. Hence the faithful, as it were dwelling in the same house, namely the Church, the Apostle calls "domestics of the faith," Galatians, chapter VI, verse 10. Thus St. Augustine, book IV On Baptism against the Donatists, chapter XII, and others everywhere. You ask secondly, what in this house, namely the Church, are vessels of gold and silver, and what are wooden and earthen? St. Augustine responds first, in the place cited, that vessels of gold and silver are the faithful, but wooden and earthen vessels are heretics. You will say: Therefore St. Augustine holds that heretics are in the house, that is, in the Church. I answer: He holds that they are in the Church not properly, but in some respect, namely, because they retain the character of baptism, and administer the true Sacraments of the Church, and can be punished by the Church as if in some way subject to it. Finally, before they separate themselves from the Church by public separation and obstinacy, they live with the faithful in the Church, and preserve the dignity and jurisdiction which they had in the Church. For St. Augustine argues against the Donatists, who wished the baptism conferred by heretics, as by those expelled from the Church, to be invalid and to be repeated. Thus also St. Cyprian, in his epistle to Antonianum, holds that Hymenaeus and Philetus had not yet publicly gone out from the Church, nor had they been condemned and cast out by the judgment of the Church, but had lain hidden in it as if earthen vessels. But secondly and more aptly, you may explain it thus: the "house" is the Church; the "vessels" are the faithful; the "golden and silver" are those firm and illustrious in faith and justice; the "wooden" and "earthen," or, as it is in Greek, ostrakina, that is, made of pottery, are the common, fragile, weak in faith and charity: for heretics are neither golden vessels, nor earthen vessels, but rather broken vessels cast out and ejected from the house. And some indeed to honour, and some to dishonour. — In Greek there is a paronomasia, timēn eis atimian, that is to say, Some to glory, some to disgrace. Again note the Hebraism: "a vessel to honour," that is, an honourable vessel: "a vessel to dishonour," that is, a vile and inglorious vessel, such as pots and chamber pots. Thirdly, Paul alludes to the deed of Jeremiah, who, in chapter XVIII, by the command of the Lord made an earthen vessel fragile, which when broken by a fall, was to dishonour, but when repaired by Jeremiah it was made to honour, to signify that the same would happen to the Jews, if they should purge themselves from sins. See what is said at Romans IX, verse 21. Now fourthly, as to the sense, St. Augustine once thought, following St. Cyprian, that all and only the golden and silver vessels are to honour, and conversely all and only the wooden and earthen vessels are to dishonour: but examining the matter more carefully, he retracts this, following Tyconius, book II of the Retractions, chapter XVI, and rightly so. For the Greek texts have it thus, kai ha men eis timēn, ha de eis atimian, that is, these indeed to honour, these however to dishonour, that is to say, Of the vessels both golden and silver, and wooden and earthen, some are to honour, namely those faithful who persist in faith and justice, and are in fact steadfast, whether they be illustrious or common and fragile; but the rest, both golden and earthen, namely all sinners who have fallen into mortal sin, whether they were illustrious or common, are vessels to dishonour. The same is clearly evident from the example of Jeremiah and Paul at Romans IX, already cited. For they make from the same clay one earthen vessel to honour, another to dishonour. And thus in the great house also of nobles and princes, we see chamber pots often and basins made of silver; and conversely some earthen vessels serve the tables of princes, so that they make plates and dishes from them. Whence formerly Samian vessels, now porcelain and Chinese, because polished and refined, although they are of clay, are held in esteem. Hence Ausonius thus sings of Agathocles: They say that Agathocles the king feasted on earthen vessels, And often loaded the sideboard with Samian clay; so that he might perpetually remember that he was the son of a potter. The same thing here can be gathered from those things which Paul set forth: for by these words, he explains that of the preceding verse: "Let every one that nameth the name of the Lord depart from iniquity," so that it may be clear who are the firm foundations of God, whom God has marked as his own; now he commands to depart from iniquity both those who are earthen vessels and those who are golden. Hence fifthly, it is most clearly proved that in the great house, that is, the Church, there are not only good, holy, and, as Calvin wishes, the predestinate; but also bad, sinners and the reprobate: just as in the ark of Noah there were animals both unclean and clean, so in the house and family of Christ a golden vessel was Judas, but he became a vessel to dishonour, when he began to be a thief, and finally betrayed the faith and Christ; but Thomas, doubting of the resurrection of Christ, was an earthen vessel, but confirmed by Christ, he became a vessel to honour.
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21. If anyone therefore shall cleanse himself from these, he shall be a vessel unto honor, sanctified and profitable to the Lord, unto every good work prepared. — "From these," namely from heretics, Hymenaeus and Philetus, and their followers. Thus some. But truly the word "heretics" is here repeated and recalled more remotely and incongruously; for no one is properly said to cleanse himself from a heretic, but from heresy. "From these" therefore, supply "vessels of dishonor," which immediately preceded, so that namely he depart from all iniquity: for all these things pertain to this, as I have said. Note on "shall cleanse himself," that is, shall thoroughly purge himself: for it is not enough to purge or remove from the soul one or another sin, but all sins must be entirely swept away and purged, so that the soul may be clean and pure: just as some, and especially the Dutch, so cleanse and purge their houses and their furnishings, that nothing of filth appears, but all brightness and beauty in them appears, indeed shines forth. Thus St. Mary Magdalene cleansed herself, to whom many sins were forgiven, because she loved much. Of whom the Church sings: "After the scandals of fleeting flesh, from a kettle becomes a phial, translated into a vessel of glory from a vessel of dishonor." Note secondly, on "shall cleanse himself." Hence against the Innovators it is evident that there is free will, and that man, instructed and strengthened by the grace of God through it, can not only live morally well, but also cleanse himself from sins and sanctify himself. Nor does the response of Beza suffice, saying that man cleanses himself not through free will, but through the efficacious impression of God, by which God himself alone efficaciously and powerfully effects in man that he himself cleanses himself: for God alone effects in man the good and efficacious will of cleansing himself, and this is owed wholly to God alone. For if God performs this entire cleansing alone, so that the free will of man does nothing, the Apostle exhorts men here in vain to depart from all iniquity, and to cleanse themselves from it. Just as it would be said in vain to the sea: Cleanse yourself from corpses: and to beer: Cleanse yourself from dregs: for both the sea and beer necessarily and naturally perform both. Thus St. Ambrose and Chrysostom, who says: "Do you see," he says, "that it is not of nature, or of carnal necessity, to be golden or earthen, but of our will alone." Thus Christ in Matthew XII, 33: "Either make," he says, "a good tree, and its fruit good; or make a bad tree, and its fruit bad." Which St. Augustine explains, in the book "On the Acts with Felix Tanchesus," chapter IV: "No one," he says, "except the Lord can make a tree: but each one has in his will, either to choose what is good, and to be a good tree, or what is bad, and to be a bad tree." Note thirdly, that the just who cleanse themselves from sins are called vessels unto honor, sanctified, and profitable to the Lord: because namely they are fit and prepared for every good work, for example, to live piously, chastely, soberly, to exercise the acts of patience, humility, charity, and all other virtues. For this is the fruit of justice and friendship with God, namely that God himself instructs them as his friends with his grace, strengthens them, stirs them, goes before them to perform any works of virtue; and the more man justifies and sanctifies himself, the more God stirs and strengthens man to greater and more heroic good works, and thus sometimes to performing miracles. On the contrary, the unjust, who are in mortal sin, are vessels unto dishonor, polluted, unprofitable, prone and prepared for all evil. See therefore how we ought to flee sin, and, if we have fallen into sin, how carefully and quickly we ought to purge ourselves from sins, lest they drag us by their weight into other and other sins, and finally into the abyss. Note fourthly: By earthen vessels and vessels unto dishonor, he does not understand Hymenaeus, Philetus and other heretics, but any wicked men and sinners, as I have said. Hence the Apostle leaves it to be remotely gathered that it should not seem strange if among so many various ones, some especially fragile and inconstant, just as from justice and sanctity, thus finally from faith and the Church fall away, namely Hymenaeus, Philetus and their associates subverted by them: just as it is not strange that in a great house, where there are many vessels, golden and earthen, some prepared partly for ornaments, partly for vile and dishonorable services of man, some of them, especially earthenware, are broken and cast out from the house; which cannot be repaired and restored by any other than by God.
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22. Flee youthful desires: but pursue justice, faith, charity and peace. — "Youthful desires," or, as it is in Greek, epithymias, that is, lusts, he calls levity, gluttony, lust, precipitousness of mind, impulses and all the vices of youth, to which young men (such as Timothy was when he was made a Bishop) are inclined: to these he opposes justice, faith, charity. Thus Chrysostom, Ambrose and others. But the Apostle looked more properly and directly to curiosity, ambition and vain glory, which young men desire, especially the learned, so that they wish to appear subtle, wise and more learned than others, and therefore they seek out and propose new, curious, but foolish and undisciplined questions, from which arise quarrels and contentions, as follows: to which the Apostle opposes charity and peace, and all justice, that is, integrity of life, as if to say: Do not, as a young man, desire the name of a wise man and teacher, but desire integrity of life, and especially charity and peace, so that you may excel in these. For the Apostle returns to verses 15 and 16, where he admonished Timothy to show himself an approved workman, who rightly handles the word of truth, and to avoid profane and vain novelties of words, such as Hymenaeus and Philetus followed: to whom he has digressed on that occasion up to this point, and now he returns to the interrupted discourse and his purpose: namely, to teach Timothy the Bishop what and how, that is, with what fairness, gravity, modesty, charity he ought to teach the people and correct and recall those who err.
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23. Avoid foolish and undisciplined questions: knowing that they generate quarrels. — For "undisciplined" in Greek it is apaideutous, that is, as Ambrose says, unlearned, senseless, which namely have nothing of sense, contribute nothing to true discipline and wisdom, such as are the futile questions of the Jews about their genealogies; and of the Gentiles, about the fables of their gods, as he said in the first epistle, chapter 1, verse 4. Secondly, for "avoid" in Greek it is paraitou, that is, reject and refuse. Thirdly, for "quarrels" in Greek it is machas, that is, fights: for quarrels are nothing other than fights not of blows, but of words.
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24. A servant of the Lord ought not to litigate. — In Greek machesthai, that is, to fight and to contend, namely in words, that is, to litigate. Thus St. Ephrem, dying in his testament, glories that he never contended or litigated with any Christian in words. Thus Isaiah foretold of Christ, as Matthew has it, chapter XII, verse 19: "He shall not contend, nor cry out, neither shall any man hear his voice in the streets." 24. But gentle to all, teachable, patient, 25. correcting with meekness those who resist the truth. — Note here four qualities necessary to a good pastor and teacher. First, indeed, it behooves him to be "gentle." Second, to be "teachable," that is, one who does not litigate, but is docile and allows himself to be taught, as Anselm and Cyprian say, in his epistle to Stephen the pontiff. But truly this is rather the virtue of a disciple than of a teacher; but Cyprian responds: "It behooves," he says, "a bishop not only to teach, but also to learn, because he also teaches better who daily makes progress and grows by learning better things." But that this be so, this sense does not correspond to the Greek. For in Greek it is didaktikon, that is, apt and prepared for teaching. Thus the Syriac and Theophylactus. Third, "patient," understand not of diseases or adversities, but of the morals and infirmities of one's neighbor: namely that he tolerate the forwardness of this one, whether hearer or detractor, the hardness of that one, the mockery of another, as a physician tolerates the insults and foolishness of a delirious sick man; nor should he despair, but patiently and with long-suffering await the fruit of their conversion and of his assiduous teaching and exhortation, as fishermen fish all day and await the catch of fish even until evening; and as farmers after so many labors and months patiently await the harvest, as Chrysostom says, and this is makrothymias. Fourth, for meekness in Greek it is en praotēti, that is, gentleness and mildness. See Chrysostom, homily On Gentleness, volume V, and St. Dionysius, epistle 8 to Demophilus, where he says: "The history of the Hebrews transmits that Moses, by reason of his remarkable gentleness, was deemed worthy of divine friendship and familiarity; and if ever it records that he fell away from divine sight, it does not describe this as having happened to him before he had fallen away from gentleness. For he was, he says, exceedingly gentle, and therefore is called the servant of God, more worthy than all the Prophets, to whom God would grant the grace of His vision." And below: "For he knew that it behooved him who is familiarly joined to good God to strive with all his might to become most like to Him." Then he teaches that such also were Job, Joseph, Abel and David, of whom God said: "I have found a man after my own heart." Finally he teaches that Christ was such, who was surrounded by infirmity, and wished to be made like to his brethren in all things, that he might learn to suffer with and to grieve with those who are ignorant and err. "And this (says St. Dionysius) he takes as an argument of remarkable love in himself, if we feed his sheep with most gentle governance; and he calls him wicked who did not forgive his fellow servant his debt." Finally at the end of the Epistle, he relates a wonderful vision concerning this matter, which was shown to St. Carpus. Fifth, for those who resist the truth, in Greek it is only tous antidiatithemenous, that is, tous enantia phronountas, that is, those who think contrary things, and, as Ambrose reads it, diverse things, those who are of a different opinion. He does not speak here of hardened and obstinate heretics (for he commands these to be avoided), but of those who either from bad instruction, or from the company of the wicked, or from elsewhere have imbibed perverse opinions: for he teaches that these are to be healed by gentle correction, as by medicine. Hence it is clear that to the truth is not in the Greek, but our Interpreter rightly expressed it, as being understood; as also St. Augustine, in the book On Correction and Grace, chapter V. The Syriac for to the truth has לקובלה lecubele, that is, to him, or against him, as if to say: The bishop and teacher gently corrects those who contradict him in teaching. Beautifully and piously St. Chrysostom: "Do you not see," he says, "how parents sit by their sons, even though they despair of their lives, weeping, lamenting, kissing them, admonishing them with all they can even to the last breath; do you also do this for your brethren. And yet they cannot by tears and laments drive away the disease, or avert impending death: but you frequently will be able by assiduity and urgency through laments to recall and raise up a soul given up for lost." Lest God give them repentance, to know the truth. — "Lest," that is, if perhaps, if ever: for the Greek mēpote signifies both if ever and lest. For mē is not always of negation, but also of doubt. Thus Theophylactus: Understand, that he may experience, that is to say, that the bishop may patiently bear and gently correct those who oppose him, that he may experience, if perhaps, or whether perhaps, God may sometime "give them repentance," that is, may move, pierce and convert them by His grace. Note: God does not give repentance, faith and charity in the manner in which an apple is given to a boy, or a horse to a soldier; for repentance is not like an apple or a horse, but is a free act of the will, which cannot properly be given by another, but must be freely drawn forth by the will itself. God is therefore said to give repentance and other virtues, because by His grace He stirs and impels free will, so that it may freely draw forth from itself, with the cooperation of God's grace, the acts of repentance and other virtues. See what is said in I Corinthians VII, 7. Hence note secondly, that no one can rise from sins and perform repentance unless God has given this to him and stirred him to it by His grace. Whence St. Augustine, Enchiridion, chapter LXXXII: "Not only," he says, "when repentance is performed, but also that it may be performed, the mercy of God is necessary; otherwise the Apostle would not say of certain ones: Lest God give them repentance." Anselm explains this passage differently, that is to say, the Apostle means: We ought not to lose heart, nor cease from the correction of those who err, even if they are unwilling to correct themselves: lest perhaps, when we cease and cast off their care, God may take up their care and give them repentance, and thus God may confound and shame our lukewarmness by His charity. This sense is more pious and moral than literal and genuine.
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26. And may come to their senses from the snares of the devil, by whom they are held captive to his will. — For "come to their senses" the Greek is ananēpsōsin, which signifies two things: First, that they return to sobriety; secondly, that they awake or come to themselves: for it signifies both to awake and to be sober. Hence it follows that sinners, and especially those who wander from the faith, are drunk and sleeping, and are as it were of a disturbed mind, so that they cannot see and behold the truth and the true way to blessedness. Note: For "snares of the devil," Theophylactus translates "net of the devil," because, he says, the devil has many arts and snares like traps, such as a net has, by which he ensnares and entangles the minds of men, especially of sinners. Thirdly, for "by whom they are held captive," the Greek is ezōgrēmena, which is properly said of those who are taken alive; as soldiers conquered in war, or as wild beasts caught in a net. Hence it is clear that the sinner is the captive of the devil, because he has willingly delivered himself to the devil as a rope by which he is drawn, by sin. And this first, because from the power of sin and the devil no one can be freed by any natural force or virtue of his own, but by God's grace alone. Secondly, because the devil drives and impels the sinner as his servant whither he will, to various and various sins; but in such a way that the sinner remains alive, that is, free: because to be tempted, vexed, and impelled by the devil, but not to be forced or compelled into consent and new sin, is possible only if the sinner freely yields and consents to the tempter and temptation, as often happens in the great weakness of men, especially of sinners. Fourthly, "to his will" Beza understands thus, to his, namely God's, will to be performed. But this is too remote, so that from the preceding verse the name God should be recalled here; especially since the name of the devil immediately precedes, to which the pronoun his can be referred far more conveniently. Nor does the difference of the relative pronouns in Greek autou and ekeino stand in the way, as if that referred to the devil and this to God. For the Apostle, for the sake of variety, did not wish to repeat to autō, but substituted ekeinō in its place, even if he were speaking of the same person, namely the devil; and then the sense would be more forceful and penetrating, which would deter sinners from sin and incite them to swift repentance; namely, if they think that so long as they remain in a state of sin, they are held captive by the devil in such a way that they are impelled at his will and pleasure hither and thither to all vices. Just as a ship, with its rudder broken, is carried whither the storm wills: so also a man, having lost the aid of divine grace through sin, does not do what he himself wills, but what the devil wills, he does and works, says Chrysostom. The same thing St. Anselm declares by a beautiful similitude of a boy who holds a little bird tied with a thread and lets it fly hither and thither, but soon pulls it back with the thread, in his book On Similitudes, chapter CLXXXIX: "Like this boy," he says, "the devil plays with sinners, whom, ensnared in his snares, he drags at his will into various impediments of vices. For there are many avaricious, drunken, lustful men, who propose to abandon avarice, gluttony, lust, and think that like a bird they will fly away freely: but because they are ensnared by evil habit and held by the enemy, unwilling they are cast down into the same vices, and this happens often, nor are they wholly freed unless by great effort and God's grace the rope of evil custom is broken."
Machine translation from the Latin, not reviewed.
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Supra induxit Timotheum ad diligentem Evangelii praedicationem, inducit eum hic ad constantem tolerantiam martyrii. Et primo inducit eum ad sustinendam passionem pro salute fidelium; secundo docet eum qualiter resistat infidelibus, ibi noli verbis. Item primo inducitur praeparatio ad martyrium sustinendum; secundo exhortatio martyrii, ibi memor esto. Praeparatio martyrii praemittitur quantum ad tria. Primum est animi fortitudo; secundum est bonorum dispensatio, ibi et quae audisti; tertium est fructuosus militiae labor, ibi labora. Requiritur autem ad martyrium fortitudo, quae est circa pericula mortis. Et ideo dicit tu ergo, fili mi, scilicet quem per Evangelium genui, confortare in gratia. Ps. XXX, v. 24: viriliter agite, et confortetur cor vestrum. Quae est non in te, scilicet cuius fortitudo est vana, sed in Christo Iesu. Eph. c. VI, 10: confortamini in domino, et in potentia virtutis eius. Vel in gratia, etc., id est gratuito Dei dono per Christum. Io. I, 17: gratia et veritas per Iesum Christum facta est. Secundum est dispensatio bonorum. Circa quod notandum est, quod quando aliquis adducitur ad mortem, disponit de suis. Non ergo minus debent esse solliciti sancti de bonis spiritualibus sibi creditis, quod non dispereant post eorum mortem, sed aliis credant; et ideo monet eum, ut si ad martyrium venerit, quod dispenset doctrinam fidei. Et primo ponit quomodo accepit, quia per auditum; unde dicit quae audisti a me, et ego a Christo. Et dico a me non singulariter, sed confirmata per multos testes, id est, per legem et prophetas. Rom. III, 21: testificata a lege et prophetis. Vel per apostolos. I Cor. XV, 11: sive enim ego, sive illi, sic praedicavimus, et sic credidistis. Haec commenda, inquantum sunt accepta. Sap. VII, 13: quam sine fictione didici, et sine invidia communico.
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Fidelibus hominibus, ut scilicet non quaerant lucrum temporale, sed gloriam Dei. I Cor. IV, 2: hic iam quaeritur inter dispensatores, ut fidelis quis inveniatur. Matthaeus XXIV, 45: fidelis servus et prudens, quem constituit dominus super familiam, et cetera. Item qui sunt idonei ad dispensandum; ideo dicit qui idonei, et cetera. Debent autem esse idonei tripliciter. Primo intellectu, ut sint sapientes ad intelligendum. Lc. XXI, 15: ego dabo vobis os et sapientiam, et cetera. Item lingua, ut sint facundi ad docendum. Is. l, 4: dominus dedit mihi linguam eruditam, ut sciam suscitare eum, qui lapsus est, verbo. Item opere, quia coepit Iesus facere et docere Act. I, 1. Deinde cum dicit labora, ponitur tertium, quod est legitimus militiae labor, ad quem primo hortatur; secundo ponit laboris praemium, ibi nam et qui; tertio militiae stipendia laborantem. Item, primo hortatur ad legitimum laborem; secundo exponit quis labor sit legitimus, ibi nemo.
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Dicit ergo labora sicut bonus miles Christi. Est autem tripliciter aliquis miles Christi. Primo inquantum pugnat contra peccata. Iob VII, 1: militia est vita hominis super terram; et XIV, 14: cunctis diebus quibus nunc milito, expecto, et cetera. Et haec pugna est contra carnem, mundum et Diabolum. Eph. ult.: non est nobis colluctatio adversus carnem et sanguinem, et cetera. Secundo est aliquis miles Christi pugnando contra errores. II Cor. X, 4: arma militiae nostrae non sunt carnalia, sed potentia Deo, ad destructionem munitionum consilia destruentes, et cetera. Tertio est militia martyrum contra tyrannos. Et haec est laboriosior. Iob XXV, 3: numquid est numerus militum eius? Et non debet quiescere miles, quia dicitur a militia sustinenda. Deinde cum dicit nemo, exponit quid sit legitimus labor. Et primo inducit eum ad laborem; secundo ostendit qualis debet esse bonus miles, ibi ut ei placeat. Primo, circa primum duo facit, quia exemplum ponit; secundo manifestat.
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Dicit ergo nemo militans Deo, et cetera. Circa primum sciendum est, quod alius est finis militiae spiritualis, et alius est finis militiae corporalis; quia finis militiae corporalis est, ut obtineat victoriam contra hostes patriae, et ideo milites debent abstinere ab his, quae abstrahunt a pugna, puta a negotiis et delitiis. I Cor. IX, 25: qui in agone contendit, ab omnibus se abstinet. Sed militiae spiritualis finis est, ut victoriam habeant ab hominibus, qui sunt contra Deum; et ideo oportet, quod abstineant ab omnibus, quae distrahunt a Deo. Haec autem sunt negotia saecularia, quia sollicitudo huius saeculi suffocat verbum. Et ideo dicit implicat se. Sed contra: negotia saecularia sunt temporalia, hoc autem apostolus fecit, quando vixit labore manuum suarum. Respondeo. Dicendum est quod apostolus dicit, implicat, et non dicit, exercet. Ille autem eis implicatur, cuius cura et sollicitudo iungitur circa ipsa. Et tunc proprie ipsa haec interdicuntur militibus Christi, in quibus ostenditur non esse necesse implicari animum. Item non dicit simpliciter implicatur, sed dicit implicat se, quia quandoque implicatur, et non se implicat. Implicat enim se quando sine pietate et necessitate assumit negotia; sed quando necessitas officii pietatis et auctoritatis exercetur, tunc non implicat se, sed implicatur huiusmodi necessitate. Rom. XVI, 2: assistatis ei in quocumque negotio vestri indiguerit. Causa autem quare non debent se implicare est ut ei placeat cui se probavit. I Io. II, 15: si quis diligit mundum, non est charitas patris in eo. Qui enim est miles Christi, devovit se ad militandum Deo; et ideo debet conari, ut ei placeat cui se devovit. Deinde cum dicit nam et qui, ponit laboris praemium. Et quia diceret aliquis: o Paule, magna imponis, sed quis est eorum fructus? Respondet: assumatis exemplum in pugnis saecularibus, ubi non omnes, sed legitime pugnantes accipiunt coronam. Sic ergo erit et in spiritualibus, quod nullus coronabitur, nisi servet debitas leges pugnae. I Cor. c. IX, 25: illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. Sap. c. IV, 2: in perpetuum coronata triumphat. Deinde cum dicit laborantem, ostendit stipendia, interdicitque ei negotia saecularia. Et primo proponit stipendia sub metaphora; secundo exponit, ibi intellige. Officium enim praedicatorum et doctorum est officium militum, inquantum insurgunt contra hostes et vitia; item agricolae, inquantum fructum faciunt promovendo ad bona. Huius ager est Ecclesia, et principalis agricola est Deus, interius et exterius operans. Io. XV, 1: ego sum vitis vera, et pater meus agricola est. Homines autem exterius adhibent ministerium. I Cor. III, 6: ego plantavi, Apollo rigavit, Deus autem incrementum dedit. Isti sunt exteriores agricolae. Iob c. XXXI, 39: si animam agricolarum eius afflixi.
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Istum ergo agricolam oportet fructum accipere; huius fructus sunt opera virtutum. Eccli. XXIV, 23: flores mei fructus honoris et honestatis. Gal. V, 22: fructus autem spiritus est charitas, gaudium, pax, patientia. Inter hos fructus sunt et fructus eleemosynarum. Act. IX, 36: haec erat plena fructibus bonis et eleemosynis quas faciebat. Isti ergo debent principaliter fructum percipere, ut ipsi gaudeant. Primo de subditorum fructibus. Phil. IV, 1: itaque, fratres mei charissimi et desideratissimi, gaudium meum et corona mea. Secundo de subsidiis temporalibus, non pro praemio principali, sed stipendio. Gal. VI, 6: communicet autem is qui catechizatur verbo, ei qui se catechizat in omnibus bonis. Matth. c. X, 10: dignus est operarius cibo suo. Deinde cum dicit intellige, exponit quae dixerat sequens modum Christi post parabolas. Matth. XIII, 9: qui habet aures audiendi audiat. Quasi dicat: reduc haec ad intellectum spiritualem. Dan. X, 1: intelligentia opus est in visione. Quasi diceret aliquis: tu dicis: accipe stipendium, o Timothee; sed tu non facis, quia de labore manuum vis vivere.
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Unde intellige quae dico, quia est necessaria discretio, quia ibi non sunt accipienda ubi est occasio avaritiae contra Evangelium, vel propter cupiditatem, vel propter otium. Et hoc poteris intelligere, quia dabit, et cetera. I Io. II, 27: unctio docebit vos de omnibus.
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Supra ponitur praeparatio ad martyrium, hic ponitur exhortatio ad ipsum, et primo praemittit exemplum praemii; secundo exemplum martyrii, ibi in quo laboro; tertio manifestat consequentiam praemii ad martyrium, ibi fidelis sermo. Nam praemium mortis pretiosae martyrii est resurrectio gloriosa, cuius exemplum praecessit in capite nostro Christo. Et ideo dicit memor esto, etc., quasi dicat: dominum nostrum Iesum Christum, supple: habe in mente contra tribulationes. Prov. III, v. 6: in omnibus viis tuis cogita illum, et ipse diriget gressus tuos. Multa enim sunt in eo cogitanda, sed specialiter resurrectio. Ad hanc omnia ordinantur, et praecipue totus Christianae religionis status. Rom. X, 9: si confitearis in ore tuo dominum Iesum, et corde tuo credideris, quod Deus excitavit illum a mortuis, salvus eris. Et nota quod dicit resuscitatum, quia etsi pater eum resuscitaverit, tamen propria etiam virtute resurrexit, et est primus resurgentium I Cor. XV, 20. Sed quia secundum naturam humanam resurrexit, et mortuus est, ex semine David. Rom. I, 3: qui factus est ei ex semine David secundum carnem, et cetera. Secundum Evangelium meum, id est, a me praedicatum. I Cor. XV, 1: notum autem facio vobis Evangelium, quod praedicavi vobis. Qui praedicat Evangelium est minister Evangelii, sicut qui baptizat est minister Baptismi. Tamen non potest dici Baptisma meum, sed Evangelium sic. Et hoc ideo, quia multum facit exhortatio et sollicitudo.
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Deinde cum dicit in quo laboro, ostendit se in exemplum martyrii, et primo eius poenam; secundo eius causam, ibi ideo omnia. Tria autem ostendit esse in poena, scilicet acerbitatem, opprobrium, et constantiam. Acerbitatem cum dicit in quo, scilicet Evangelio praedicando, vel pro quo laboro, id est, affligor, et hoc usque ad vincula, quia quando hanc epistolam scripsit, erat Romae in vinculis. Eph. ult.: ministerium Evangelii pro quo legatione fungor in catena. Opprobrium quantum ad infideles, cum dicit quasi male operans. Christiani enim tunc reputabantur pessimi. Lc. IX: beati eritis cum vos oderint homines, et separaverint, et exprobraverint, et cetera. Christus etiam fuit damnatus, quasi male operans. Is. LIII, v. 12: et cum sceleratis reputatus est. Constantiam autem ostendit, cum dicit sed verbum Dei, et cetera. Licet enim corpus sit alligatum, tamen verbum Dei non est alligatum, quia praedicatio fuit ex voluntate apostoli, quae libera est, praecipue propter efficaciam charitatis, quae nihil timet. Rom. VIII, 38: certus sum enim quia neque mors, neque vita, et cetera. Quia, sicut I Io. III, 20 dicitur, maior est Deus corde nostro. Et dicitur, quod in vinculis existens, multos convertit.
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Deinde cum dicit ideo omnia sustineo, ostendit causam, quia martyrem non poena facit, sed causa. Duplex autem est causa martyrii, scilicet propter divinum honorem, et salutem proximi. Propter Deum quidem, quia Rom. VIII, v. 36: propter te mortificamur tota die. Propter salutem proximorum, quia dicit hic propter electos. Io. XV, 13: maiorem charitatem nemo habet, ut animam suam ponat quis pro amicis suis. I Io. III, 16: quoniam ille pro nobis animam suam posuit, et nos debemus pro fratribus animas ponere. Et dicit propter electos, quia quaecumque bona fiunt, specialiter cedunt in bonum electorum, non reproborum. Et quomodo? Ut et ipsi salutem consequantur. Sed numquid sufficit passio Christi? Dicendum est, quod sic effective, sed passio apostoli dupliciter expediebat. Primo quia dabat exemplum persistendi in fide; secundo quia confirmabatur fides, et ex hoc inducebantur ad salutem. Et hoc in Christo, id est, quae venit nobis per eum. Matth. I, 21: ipse enim salvum faciet populum a peccatis eorum. Et hoc non solum salutem, gratiae praesentem, sed etiam cum gloria caelesti. Matth. c. V, 12: merces vestra copiosa est in caelis. Deinde cum dicit fidelis sermo, ponit consequentiam praemii ad meritum martyrii. Et primo ponit attestationem; secundo consequentiam, ibi nam si commortui sumus; tertio confirmat per testimonium, ibi haec commone. Dicit ergo fidelis sermo, id est, verbum quod dicam est fidele. Apoc. ult.: haec verba fidelissima sunt, et cetera. Deinde cum dicit nam si, etc., ponit consequentiam. Et primo de remuneratione bonorum; secundo de punitione malorum, ibi si negaverimus. In praemio bonorum sunt duo, scilicet reparatio per resurrectionem, et superadditio gloriae ad quam resurgent. Et ideo primo ostendit, quod per Christum venitur ad reparationem vitae; secundo quod per ipsum venitur ad resurrectionem, ibi si sustinemus.
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Dicit ergo si commortui sumus, scilicet cum Christo, et hoc per sacramenti susceptionem in Baptismo. Rom. VI, 4: consepulti enim sumus cum illo per Baptismum in mortem. Item per poenitentiam nos macerando. Gal. VI, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis. Item pro confessione veritatis moriendo, sicut et Christus. Ps. CXV, 15: pretiosa in conspectu domini mors sanctorum eius. Si ergo commortui sumus, et convivemus, id est, sicut ipse resurrexit, sic et nos. Rom. VI, 5: si complantati facti sumus similitudini mortis eius, simul et resurrectionis erimus. Deinde agit de gloria, quam sancti merentur per mortis ignominiam. Lc. ult.: nonne haec oportuit Christum pati? Et ideo dicit si sustinuerimus, scilicet patienter afflictiones et opprobria, conregnabimus, id est, simul cum ipso perveniemus ad regnum. Matth. V, 10: beati qui persecutionem, et cetera. Deinde cum dicit si negaverimus, ostendit consequentiam quantum ad poenas. Dupliciter autem potest aliquis peccare contra fidem: primo exterius negando, secundo interius eam deponendo. Quantum ad primum dicit si negaverimus, scilicet coram aliis, ipse negabit nos in iudicio. Matth. XXV, 12: amen dico vobis, nescio vos. Negare est non cognoscere eos esse de ovibus suis. Quantum ad secundum dicit si non credimus, id est, si fidem a corde abiiciamus, ille fidelis permanet, id est, ipse fidem suam tenet. Unde fidelis manet in sua fide, quia fides nihil aliud est, quam participatio sive adhaesio veritati. Ipse autem est ipsa veritas, quae negare se non potest. Ergo non est omnipotens. Respondeo. Ex hoc est omnipotens, quod seipsum negare non potest. Posse enim deficere magis est pertinens ad impotentiam, quia quod aliquid deficiat a suo esse, est per debilitatem virtutis propriae.
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Christum autem negare seipsum est deficere a seipso; hoc ergo ipsum, quod non potest negare se, est ratio perfectae virtutis. Unde nec peccatum cadit in eum, ut est dictum, nec potest negare suam virtutem et suam iustitiam quin puniat. Matth. ult.: qui vero non crediderit, condemnabitur. Sed numquid non potest Deus alicui remittere poenam? Potest quidem secundum ordinem sapientiae suae, sed contra ordinem sapientiae et iustitiae, non. Deinde cum dicit haec commone, etc., confirmat per testimonium; quasi dicat: simul cum aliis admoneo, ut semper habeas in corde, testificans coram Deo, id est, testem adducens coram quo loquor. Deinde cum dicit noli verbis, ostendit quomodo resistat infidelibus, quia primo praemittit modum resistendi; secundo ostendit quae sunt quibus resistat, ibi profana. Item, primo excludit indebitum modum resistendi; secundo ponit debitum, ibi sollicite. Circa primum primo excludit indebitum modum; secundo rationem assignat, ibi ad nihil. Dicit ergo nolite contendere verbis. Contentio importat concertationem in verbis. Potest ergo secundum duo intelligi, quia acrimoniam loquens depravatur dupliciter. Uno modo si per hoc acceditur ad favorem falsitatis, ut quando quis cum confidentia clamoris impugnat veritatem. Alio modo propter inordinationem, ut quando utitur acrimonia, vel ultra modum debitum, vel contra qualitatem personae. Sed si moderate, et cum circumstantiis debitis, et pro veritate fiat, non est peccatum. Et sic in rhetorica est unum instrumentum exhortationis. Tamen in sacra Scriptura accipitur secundum quod importat inordinationem. I Cor. XI, 16: si quis videtur inter vos contentiosus esse, nos non habemus talem consuetudinem, neque Ecclesiae Dei. Et dicit verbis, quia aliqui disceptant solum verbis improperii. Et hoc proprie est contendere. Si hoc fit non verbis tantum sed veris rationibus, hoc est disputare, non contendere. Deinde cum dicit ad nihil utile est, ostendit rationem documenti. Nam moderata disputatio quando cum ratione fit, est utilis ad instructionem; sed quando cum verbis tantum, tunc est litigiosa.
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Ideo dicit nisi ad subversionem, et hoc dupliciter: uno modo dum quod est certum venit in dubium; alio modo, quia audientes scandalizantur. Prov. XIV, 23: ubi verba sunt plurima, ibi frequenter egestas; unde Iac. III, 16: ubi zelus et contentio, ibi inconstantia et omne opus pravum. Sed numquid non sine contentione debet quis disputare coram populo de fide? Respondeo. Distinguendum est, ex parte audientium, quia, aut sunt sollicitati ab infidelibus, et tunc est utilis publica disputatio: quia per hanc simplices efficiuntur magis instructi quando vident errantes confutari. Si vero non sunt sollicitati ab infidelibus, tunc non est utilis disputatio, sed periculosa. Item est distinguendum ex parte disputantis, quia si disputans est prudens, sic quod manifeste confutet adversarium, tunc debet publice disputare: si vero non, nullo modo. Deinde cum dicit sollicite cura teipsum, ponit debitum modum resistendi. Et primo quantum ad rectam intentionem; secundo quantum ad rectam operationem; tertio quantum ad rectam doctrinam. Qui enim vult disputare, primo debet scrutari suam intentionem, utrum moveatur bono zelo. Ideo dicit probabilem Deo exhibere, qui scilicet probat cor. II Cor. X, 18: non enim qui seipsum commendat, ille probatus est, sed quem Deus commendat. Ps. XVI, 3: probasti cor meum et visitasti nocte. Item quod doctrinam quam praedicat ore, stabiliat per opera, quod nisi faciat, est confusione dignus. Unde dicit operarium inconfusibilem, quasi dicat: haec facito, sic non confunderis. Item quod recte tractet verbum veritatis, vera docendo et utilia audientibus.
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Unde subiungit recte tractantem verbum veritatis, non quaerens lucrum et gloriam. II Cor. II, 17: non sumus sicut plurimi adulterantes verbum Dei, sed ex sinceritate, sicut ex Deo coram Deo in Christo loquimur.
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Supra instruxit Timotheum, ostendens modum generalem quo infidelibus est resistendum, hic ostendit in speciali quibus sit resistendum. Et primo ostendit quibus est resistendum; secundo quare, ibi multum enim; tertio quomodo, ibi iuvenilia. Dicit ergo profana et vaniloquia devita. Ubi ostendit duo esse vitanda, scilicet profana et vaniloquia, et referuntur ad idem, vel ad diversa. Nam profana dicuntur quasi procul a fano, scilicet cultu divino, et haec sunt documenta haeresum; et haec vitanda, ideo dicit devita profana. Potest etiam dici, quod haec profana sunt, quae fidei repugnant, sed vaniloquia fabulosa. Ps. XI, 3: vana locuti sunt unusquisque ad proximum suum. Deinde cum dicit multum enim, ostendit quare haec sunt vitanda, et hoc dupliciter. Primo ex nocumento quod inferunt; secundo ex fructu vitationis, ibi si quis. Circa primum duo facit, quia primo ostendit quomodo noceant ad fidei subversionem; secundo quomodo non possunt totaliter fidem subvertere, ibi sed firmum. Item, primo ponit documentum; secundo subdit similitudinem, ibi et sermo; tertio exemplum, ibi ex quibus est. Dicit ergo. Haec sunt vitanda, quae impediunt pietatem, quae cultus Dei dicitur. Unde doctrina fidei est doctrina pietatis. Impietas vero est doctrina contra fidem; unde dicit multum enim proficiunt ad impietatem, id est, perducunt ad errorem sive ad erroneam doctrinam. Sed hic profectus est in malis abusive. Infra III, 13: mali homines et seductores proficiunt in peius, errantes et in errorem mittentes alios. Deinde ponit eorum similitudinem, dicens sermo. Haeretici enim dicunt a principio quaedam vera et utilia, sed cum audiuntur, immiscent quaedam, quae evomunt, mortifera. Et ideo dicit sermo eorum, et cetera. Eccli. XI, 34: a scintilla una augetur ignis, et ab uno doloso augetur sanguis. Deinde cum dicit ex quibus, ponit ad hoc exemplum. Hi enim duo, fidem suo tempore corrumpebant. A quibus quidam errantes conversi sunt in vaniloquium, et cetera. De Phileto dicitur supra I, 15: aversi sunt a me omnes, qui sunt in Asia, ex quibus est Philetus et Hermogenes. De Hymenaeo autem habetur I Tim.
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I, 20: ex quibus est Hymenaeus. Et dicit exciderunt. I Io. II, 19: a nobis exierunt. Et hoc aggravat, quia II Petr. II, 21: melius enim erat eis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti. Errabant autem dicentes resurrectionem iam factam esse. De qua Matth. XXVII, 52: multa corpora sanctorum, qui dormierant, resurrexerunt. Et dicebant, quod non est alia resurrectio expectanda, sed tunc surrexerunt. Alio modo et melius, quod sicut est duplex mors, ita duplex est resurrectio, scilicet animae et corporis. De resurrectione animae habetur Apoc. XX, 6: beatus et sanctus, qui habet partem in resurrectione prima. Dicebant ergo, quod omnia, quae dicuntur in Scripturis, erant referenda ad resurrectionem animarum quae iam facta est. Col. III, 1: si consurrexistis cum Christo, quae sursum sunt quaerite. Et hic error est etiam hodie apud haereticos, et per istum subvertunt quosdam.
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Et congrue dicit et subverterunt quorumdam fidem, quia destruunt fundamentum fidei. Act. XIII, 10: o plene omni dolo et omni fallacia, fili Diaboli, et inimice omnis iustitiae, non desinis subvertere vias domini rectas. Deinde cum dicit sed firmum, ostendit quomodo per haereses fides non est totaliter subvertenda. Et primo quod per doctrinas haereticas non potest tota Ecclesiae fides corrumpi; secundo ostendit quare Deus permittit aliquos errare, ibi in magna autem. Item, primo ostendit immobilitatem fidei electorum; secundo addit demonstrationem, ibi habens.
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Dicit ergo: subvertunt, sed firmum fundamentum Dei stat. Haec enim fundamenta sunt illa, quibus datur gratia immobiliter standi. Matth. VII, 25: fundata enim erat supra firmam petram. Firmum, quia immobile. Unde praemittitur ibi Matth. VII, v. 25, quod venerunt flumina et flaverunt venti, et irruerunt in domum illam, et non cecidit. Huius firmitas dependet primo ex divina praedestinatione; secundo ex libero arbitrio nostro. Et ideo quantum ad primum dicit: hoc firmum fundamentum, habens hoc signaculum, id est, hoc est signum huius firmitatis. Io. III, 33: qui autem acceperit testimonium eius, signavit, quia Deus verax est. Haec est prima pars signaculi, scilicet ex divina praedestinatione, quia novit dominus, qui sunt eius. Et haec est notitia divinae praedestinationis. Io. X, 14: ego cognosco oves meas, et alias oves habeo, quae non sunt ex hoc ovili. Matth. VII, 23: non novi vos. Sed quantum ad secundum dicit discedat ab iniquitate omnis, qui invocat. Quasi dicat: si praedestinati sunt a Deo, quod per liberum arbitrium salvabuntur, quia ex hoc, quod aliquis finaliter non adhaeret peccato, ostendit se esse praedestinatum. Et ponit duo, quae pertinent ad ordinationem in statu salutis. Primum, quod confiteatur fidem, ideo dicit omnis qui, et cetera. Rom. X, v. 10: ore autem confessio fit ad salutem. Secundum, quod recedat a peccato. Matth. c. VII, 21: non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum, et cetera. Et ideo dicit discedat, et cetera. Is. LV, 7: derelinquat impius viam suam, et cetera. Quod vero dicit invocat nomen, non intelligit, quod solum nominet ore, sed interius per fidem, et extra per opus. Deinde cum dicit in magna, ponit rationem quare Deus permittit aliquos errare, licet omnes diligat. Dupliciter autem potest hoc intelligi, quia vel in generali, vel in speciali ad hunc, vel illum. Si enim quaeras in singulari, quare dat huic donum perseverantiae, et non illi, non habet rationem nisi solam Dei voluntatem. Augustinus: quare hunc trahat, et illum non trahat, noli velle iudicare, si non vis errare, et cetera. Sed si quaeras in generali quare quibusdam dat, et quibusdam non, habet rationem, quam assignat apostolus Rom. IX, 16. Et est eadem ratio cum ista, licet per alia exempla. Ideo enim dicit: sustinuit in multa patientia, et cetera. Secundum enim quod omnia opera, quae Deus facit in natura et gratia, sunt facta ad manifestandum gloriam Dei Eccli. XLII, 16: gloria domini plenum est opus eius, sic etiam fecit diversas creaturas, ut perfectio divinae bonitatis, quae non potest manifestari per unam, sufficienter manifestetur per aliam. Ita etiam considerandum est de uno artifice: in domo una est una fenestra, quae est altera pulchrior. Si quis ergo quaerat quare non tota domus est fenestra, ratio est quia tota domus esset imperfecta. Similiter dicit apostolus I Cor. XII, v. 17: si totum corpus esset oculus, ubi auditus? Sic ergo dicit apostolus in effectu gratiae, quia oportuit quod Deus manifestaret iustitiam et misericordiam. Si enim omnes salvaret, esset solum eius misericordia; si omnes damnaret, solum esset iustitia. Et ideo Deus volens manifestare iram, id est, iustitiam, et cetera. Et similis est ratio de perfectione Ecclesiae, quam oportebat esse perfectam, quod non esset in ea diversitas. In qua est triplex diversitas, scilicet bonorum et malorum, bonorum et meliorum, malorum et peiorum.
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Et hanc assignans dicit in magna autem domo, id est, Ecclesia Bar. III, 24: o Israel, quam magna est domus Dei, et ingens locus possessionis eius non solum sunt vasa aurea, etc., ubi aurea et argentea distinguuntur a fictilibus; item argentea ab aureis; item fictilia a ligneis. In primo comparatio bonorum et malorum innuitur; in secundo comparatio bonorum et meliorum; in tertio malorum et peiorum. Nam aurea et argentea sunt boni; sed aurea meliores, argentea minus boni. Similiter lignea et fictilia sunt mali; sed fictilia sunt peiores, lignea vero minus mali. Consequenter designat diversitatem quantum ad usum, ut boni sint vasa in honorem, sicut deputati ad honorabilem usum; mali vero sint vasa fictilia et lignea, quasi deputati in contumeliam, id est, ad vilem usum. Sicut enim in hominibus quidam, scilicet sancti, quasi vasa pretiosa. Eccli. l, 10: vas auri solidum, et cetera. Act. IX, 15: vas electionis est mihi iste, et cetera. Quidam vero sicut vasa inutilia, scilicet mali. Is. XXXII, 7: fraudulenti vasa pessima sunt. Eccli. XXI, 17: cor fatui quasi vas confractum. Prima vasa sunt in honorem, quibus debetur vita aeterna. Rom. II, 7: his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternam. Secunda vasa sunt in contumeliam. I Reg. c. II, 30: qui autem contemnunt me erunt ignobiles. Et praedicta diversitas potest aliter applicari ad diversitatem Ecclesiae, ut vasa aurea sint praelati, argentea vero, et lignea, et fictilia tenentes inferiorem gradum, inter quos est quidam gradus. Et quod subdit quaedam in honorem, etc., non est tunc intelligendum quod vasa aurea et argentea omnia sint in honorem, et fictilia in contumeliam, quia de quocumque statu quidam salvantur, et quidam damnantur.
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Supra ostendit quod profana sint vitanda per rationem sumptam ex nocumento, hic ostendit idem per rationem sumptam ex fructu. Et primo proponit vitationem; secundo eius fructum, ibi erit vas. Nam vitationem vocat emundationem. Dicit ergo: quaedam sunt vasa in contumeliam, ergo si quis emundaverit se ab istis, quia eorum consortia inquinant. Eccli. c. XIII, 1: qui tetigerit picem, inquinabitur ab ea. Et ideo fugiendi sunt. II Cor. IX: exite de medio et separamini, dicit dominus, et immundum ne tetigeritis, et cetera. Fructus autem sequens est quadruplex. Primus est ex ordine ad gloriam, quia erit vas in honorem, quia si sordidetur ab illis, erit in contumeliam; si emundat se, in honorem. Ps. CXXXVIII, 17: nimis honorati sunt amici, et cetera. Prov. XXV, 4: aufer rubiginem de argento, et egredietur vas purissimum. Alii effectus sunt gratiae, quorum primus est hominis sanctificatio; secundus est hominis ordinatio per rectam intentionem; tertius per operis executionem. Quantum ergo ad primum dicit sanctificatum. I Cor. VI, 11: abluti estis, sanctificati estis. Sed quantum ad secundum dicit utile domino. Sed numquid indiget servitio nostro? Non. Ps. XV, v. 2: bonorum meorum non indiges. Sed dicit utile domino, id est, utilitas sua cedet ad honorem domini. Act. IX, 15: ut portet nomen meum coram gentibus, et regibus, et filiis Israel. Quantum ad tertium dicit ad omne opus bonum paratum. Ps. CXVIII, 60: paratus sum, et non sum turbatus. Et dicit ad omne bonum, quia praecepta affirmativa non obligant ad semper. Et ideo debet esse paratus, ut quando necesse est operetur. Deinde cum dicit iuvenilia, ostendit qualiter profana sunt vitanda. Et ponit duo vitanda: primum est conversatio prava; secundum est doctrina mala, ibi stultas autem. Circa primum duo facit, quia primo ostendit quid sit vitandum; secundo quid sit sequendum, ibi sectare. Dicit ergo: dico quod debes vitare haec, ut sis vas emundatum; ideo iuvenilia, et cetera. Considerandum est quod dicit hoc, quia iste iuvenis erat. Et haec sunt desideria vanitatum exteriorum, et carnalium voluptatum. Naturale est iuvenibus quod haec desiderent. Eccle. XI, 10: adolescentia et voluptas vana sunt. Cuius est duplex ratio. Una, quia non sunt alia experti; secunda, quia huiusmodi delectationes naturales sunt ordinatae ut medicina contra labores. Natura vero in iuvenibus laborat, et ideo inclinantur ad eas.
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Deinde cum dicit sectare vero iustitiam, fidem, spem, charitatem et pacem, ostendit quae sunt sectanda. Et sunt quatuor, quorum primum ordinat ad subditos, et haec est iustitia, quia princeps est custos iustitiae. Prov. XX, 8: rex qui sedet in solio iudicii, dissipat omne malum intuitu suo. Secundum ordinat ad eum, et haec est fides, sine qua impossibile est placere Deo, Hebr. XI, 6. Tertium est spes. Quartum ordinat ad proximum unumquemque, scilicet charitas et pax, quae se extendit ad inimicos. I Cor. XIII, 2: si habuero fidem, ita ut montes transferam, charitatem autem non habuero, nihil sum. Ex charitate sequitur gaudium. Pax autem importat ordinatam concordiam. Quod autem subdit cum his qui invocant, etc., uno modo exponi potest referendo ad immediate dictum; quasi dicat: sequimini pacem cum his, et cetera. Quod autem dicit de corde puro, ponitur, quia non est speciosa laus, et cetera. Sed Hebr. XII, 14, dicitur: pacem sequimini cum omnibus. Quare ergo dicitur hic cum his qui invocant dominum de corde puro? Respondeo. Dicendum est, quod quantum in nobis est, debemus habere pacem cum omnibus, si fieri potest; sed non potest esse pax inter bonos et malos, quia pax dicit concordiam, quae non potest haberi cum malis. Alio modo legitur cum his, etc., ut referatur ad totum praecedens; quasi dicat: ita sectare iustitiam, pacem, et omnia, sicut et illi qui invocant, et cetera. Deinde cum dicit stultas autem, hortatur ad vitandum doctrinam malam. Et primo docet, quid sit vitandum; secundo quid sit sectandum, ibi sed mansuetum. Circa primum duo facit; quia primo proponit documentum; secundo rationem assignat, ibi sciens quia. Vitandae sunt quaestiones stultae, quantum ad materiam, quia sunt de stultis, id est, de his, quae contrariantur sapientiae, id est, de his, quae sunt contra divinam sapientiam. Has non debet homo movere, sed eis resistere. Ier. X, 14: stultus factus est omnis homo a scientia sua.
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Dicit autem sine disciplina, quantum ad modum, quia clamosae sunt. Vel sine disciplina ex parte eorum de quibus dubitatur, ut puta si vertat in dubium id quod tota Ecclesia tenet. Iob XXXIV, 35: Iob autem stulte locutus est, et verba eius non sonant disciplinam. Quaestiones autem intantum sunt amandae, inquantum ducunt ad veritatem: per hoc quod oportet quod omnes unum dicant. Quaestiones autem stultae non ducunt ad veritatem, sed ad litem, quae est vitanda. Is. LVIII, v. 4: ecce ad lites et contentiones ieiunatis, et cetera.
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Et ideo dicit servum autem domini, id est eum qui se dat servitio domini, non oportet litigare. I Tim. III, 33: non litigiosum. Deinde cum dicit sed mansuetum, ostendit quid sit sectandum. Et primo ponit documentum; secundo rationem, ibi ne quando det. Item prima in duas, quia primo proponit quoddam generale ad omnes; secundo quaedam necessaria ad singulos, ibi docibilem. Generale quod debet habere qui vult disputare, est quod sit mansuetus. Ps. XXIV, 9: docebit mites vias suas. Est enim mansuetudo virtus compescens ab ira, quae perturbat iudicium rationis, quae necessaria est in quaestione et iudicio veritatis. Matth. c. XI, 29: discite a me, quia mitis sum et humilis corde. In speciali autem debet habere respectu superiorum docilitatem; respectu persecutorum, patientiam; respectu falsorum doctorum, correctionem. Quantum ad primum dicit docibilem, id est, paratum corrigi a quocumque. Et haec est sapientia caelestis. Iac. III, 17: quae autem desursum est sapientia, primum quidem pudica est: deinde autem pacifica, modesta, suadibilis, et cetera. Quantum ad secundum dicit patientem. Ps. XCI, 15: bene patientes erunt ut annuntient. Prov. XIX, 11: doctrina viri per patientiam noscitur.
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Quantum ad tertium dicit cum modestia corripientem, quia correctio debet esse modesta. Gal. VI, v. 1: vos qui spirituales estis, huiusmodi instruite in spiritu lenitatis, et cetera. Deinde cum dicit nequando, assignat rationem vitationis, et respondet cuidam tacitae quaestioni. Posset enim aliquis dicere: isti resistunt veritati, et ideo imminet necessitas corrigendi. Respondeo quod Deus pater eos potest reducere ad poenitentiam, et ad hoc debet iustus niti. Et primo praemittit poenitentiam, quam debet intendere contra adversarios; secundo poenitentiae fructus; tertio poenitentiae necessitatem. Dicit ergo nequando, id est, ut Deus aliquando det eis poenitentiam, quia ex superbia resistunt, quibus difficile videtur dari poenitentia. Hic excluditur error Pelagii qui dicit dona gratiae esse ex operibus nostris, quod per hoc patet esse falsum, quia etiam principium bonorum, scilicet poenitentia, datur a Deo. Thren. V, 21: converte nos, domine, ad te, et convertemur. Prov. XIX: a timore tuo concepimus. Fructus vero poenitentiae duplex est, scilicet cognitio veritatis, et liberatio a potestate Diaboli. Quantum ad primum dicit ad cognoscendam veritatem, quia quando ex malitia resistitur veritati, ipsa malitia sua excaecat eos; quando ergo malitia aufertur, cognoscunt veritatem. Io. VIII, 32: et cognoscetis veritatem.
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Quantum ad secundum dicit et resipiscant a Diaboli laqueis, id est, ab occasionibus errorum ex parte intellectus, sicut falsae phantasiae, et ex parte affectus, sicut sunt invidia, superbia, et huiusmodi. Necessitas autem poenitentiae est magna, quam nisi habeant, Diabolus dominatur eis. Unde dicit a quo captivi tenentur, quia qui facit peccatum servus est peccati, Io. VIII, 34. Et dicit ad ipsius voluntatem, scilicet sectandam. Vel ut de homine faciat voluntatem suam. Sed contra, non statim praecipitat sicut vellet. Dicendum est, quod solum adipiscitur quantum permittitur sibi; sed difficile est quod ei auferatur id quod tenet. Is. XLIX, 24: numquid tolletur a forti praeda, aut quod captum fuerit a robusto salvum esse poterit?
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2. Et quae audisti a me per multos testes, haec commenda fidelibus hominibus. Explicat hoc loco, quod paulo superius et in priori epistola vocavit de- ' positum; id est doctrinam Christianam a se traditam et concreditam Timotheo, atque ab eo aliis porro commendandam. Doctrinam, inquit, quam per multos testes, vel ut alii vertunt, inter multos testes, id est in praesentia multorum, qui testes esse possunt, me docente audivisti, tu fac, docendo tradas et commendes aliis hominibus, pari fide depositum hoc tvactaturis. Vohiit Apostolus coram multis Timotheum instituere; tum ut ad multos doctrinae fructus perveniret, tum vero, quae fugere debeat, et quae sectari. ne, si Timotheum aliqui calumniari vellent, quod non traderet rectam doctrinam, testes ei non deessent ad probandum sa non aliud docere quam quod a Paulo acceperat. Hic rursus observa, Apostolum dicere: quae audisti a me, non, quae scripto tradidi, aut literis consignavi; ut intelligamus, sanam doctrinam verbo magis quam scripto tradi solitam ab Apostolis: quod non leve est argumentum pro traditionibus non scriptis.
Qui idonei erunt et alios docere. Quia depositum hoc non celandum erat, sed communicandum et ita quidem, ut per manus transire debeat etiam ad successores; ideo non quibuscunque fidelibus hominibus illud praecipit commendari, sed iis, qui sint idonei, ut alios quoque doceant. Hoc autem Episcoporum et presbyterorum est officium, non laicorum, ut bene Theophylactus annotat.
2:3
3. Labora, sicut bonus miles Christi Jesu. Graecum verbum sonat malorum tolerantiam, de quo diximus ad illud capitis praecedentis, collabora Evangelio. Diversum est autem ab eo, quod infrahabetur: laborantem agricolam. Itaque sensus est: QuicquidEvangelii causa laborum, molestiarum ac periculorum occurret, forti feras animo tanquam bonus ac strenuus miles sub imperatore Christo, qui te castris suis praefecit. Hujus militiae jam ante meminit in priori Epistola cap. 1. Ut milites, inquit, bonam militiam.
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4. Nemo militans Deo implicat se negotiis saecularibus. Graece: Nemo militans implicatur vitae negotiis. Unde quod quidam annotant, Apostolum non dicere implicatur, sed impUcat se; originali textui contrarium est. Vocula Deo non solum in Graecis et Syris codicibus abest, verum nec in omnibus est Latinis, nec omnino huc pertinet; quemadmodum post alios docte annotavit Robertus Bellarminus lib. 5. de Romano Pontif. cap. ult. Et quamvis apud Ambrosianum, Pelagium, Primasium et Sedulium in textu scripta reperiatur, ex ipsorum tamen commentariis satis apparet, ab iis agnitam non fuisse. Communiter enim docent, Apostolum hic uti comparatione eorum, qui adscripti sunt in militiam corporalem, quos opportet expeditos esse a negotiis saeculi, ut perfecte placeant regi terreno, cui militant. Et recte quidem id docent. Adfert enim Apostolus ad exstimulandum Timotheum tria similia: primum, a militia; secundum ab athleta; tertium ab agricola. Valde igitur probabile est, dativum Deo additum fuisse, non ab interprete, qui in Graeco non legit, sed ab aliis, qui putarent ad integritatem sensus desiderari; non animadvertentes, Apostolum hanc sententiam adferre, quemadmodum et duas sequentes, non ut praecepta, sed velut parabolas, ex quibus praecepta caperentur. Hoc enim est, quod post eas statim subjungit: Intellige, quae dico. Hujus igitur partis sensus est: Eam esse militum legem et conditionem, ut simul atque militiae nomen dederunt, omnes alias actiones, quibus antea sese occupabant, abjiciant ac seponant: exempli gratia, familiae administrationem, mercaturam, agriculturam, opus mechanicum; nec aliud jam quam bellum, arma, victoriam, stipendia cogitent. Juvat hunc sensum Graeca dictio piou, id est vitae. Nam j3t0(; plerumque significat vitam, quatenus ad eam sustentandam victus opere aliquo quaeritur; ut negotia vitae sint, quae quis exercet, ut habeat, unde vivat. Et huc allusisse videtur Ambrosius, quando dixit lib. 7. in Luc. 12. Indecorum est homines curare de cibo, qui militant regno. Quod autem dixi militum eam esse legem, etiam B. Thomas affirmat 2. sec. q. 40. art. 2. Secundum leges, inquit, humanas militibus, qui deputantur ad exercitia bellica, negotiationes interdicuntur.
Vt ei placeat, cui se probavit. Ex Graeco videri potest interpretem vertisse, qui se probavit, id est qui ipsum in militem delegit. Sic enim alii clarius verterunt partioipum Graecum OTpaToAoYTgoavTi. Sensus est: militem, ut operam suam probet imperaratori, a que delectus est et adscriptus in militiam, utque ei placeat, cnmia negotia ab officio militari aliena procul a se removere. Unde Timotheo colligendum relinquit, quid ipsum facere oporteat, quem appellaverat militem Christi; nec ipsum modo, sed in universum Epicopos ac Presbyteros; qui omnes peculiari ratione prae vulgo fidelium milites sunt Christi, quatenus ad hoc ordinati sunt, ut in Evangelii praedicatione et dispensandis ecclesiae Sacramentis, ad populi salutem, Christo Domino subserviant. Qui proinde illud unum agere ot cogitare debent, omnibus negotiis, quae ab hoc scopo sunt aliena, dimissis. Itaque ex hoc loco recte probant sacri canones, non debere clericos exercere mercaturam seu negotiationem et quicquid est hujusmodi: quia per haec plurimum impediuntur a militia sua spirituali et ecclesiastica, cui se totos impendere debent. Ex eadem hac comparatione et doctrina Apostoli, consequens prima fronte apparet, non admodum congruere, nec expedire, ut ecclesiarum praelati sint principes ac domini saeculares urbium ac provinciarum: quia fieri non potest, quin per hujusmodi potestatem ac jurisdictionem, quantumvis per alios eam exerceant, aliquatenus avocentur a debito exercitio potestatis ac militiae spiritualis. Sed non negamus, quin necessitas retinendae et conservandae potestatis a majoribus acceptae excusare eos possit: ac multo magis ipsius fidei catholicae conservandae et tuendae opportunitas, aliaeque circumstantiae concurrentes.
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5. Nam et qui certat in agone, non coronatur, nisi legitime certaverit. Illud, in agone, redundat. Nam Graece et Syriace sic legitur: Si autem et certet aliquis, non coronatur etc. Consonat Ambrosianus textus. At nec Pelagius, Primasius, Sedulius in suis scholiis agonis meminerunt. Graecum verbam, afrAeTv, unde athletae, significat certare quocunque certandi genere, quod corpore exercetur; vehit lucta, cursu, pugnis, disco, saltu. Hoc igitur alterum est simile, quo Timotheum exhortatur Apostolus. Id etiam, inquit, considera, non coronari nec praemio donari athletam, nisi leges omnes certaminissusceptiservaverit. Neque enim satis est quomodocunque certasse, sed legitime certandum, ut victoriam et coronam speres. Ita et tu ne tibi satis esse putes, quod Episcopum agas quocunquo modo. Nisi enim legitime, id est secundum leges a Deo praescriptas et a me dudum tibi propositas, eo certamine perfunctus fueris; coronam immortalitatis adipisci non poteris. Episcopale mimus athletico certamini comparat, quia sicut athletis multa non solum agenda, sed et perferenda sunt; sic et Episcopis. Sequitur tertium paradigma:
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6. Laborantem agricolam oportet primum de fructibus percipere. Bifariam hoc intelligi potest juxta diversam constructionem. Obvia structura sensum hunc facit: Oportet agricolam laborantem, id est eum, qui non segnis fuerit, sed in opere terrae colendae assiduus, esse primum in percipiendis agri sui fructibus: idque lege quadam naturae, qua primi fructus debentur cultori. Sic et Episcopus, inquit, si diligenter et fideliter in cultura agri Dominici laboraverit; in praemio percipiendo primus ac praecipuus erit, et quasdam fructuum laboris sui primitias a Deo recipiet. Hanc constmctionem secutus est Syrus interpres, dum ita vertit: Agricolae, qui laborat, convenit, ut primum de fructibus suis clbetur. Alii sententiam ordinant hoc modo: Qportet agricolam primum laborantem de fructibus percipere. Id est: Oportet eum prius laborare, ac postea fructum capere. Quod nihilo minus episcopo adaptatur; qui prius laborare debet, quam fructum operis a Deo percipiat. Uterque sensus valet ad exhortationem; sed prior amplius. Nam secunda constructio coactior etiam est ac pene violenta. Notandum etiam est, particulam primum, tam in Graeco quam in Latino, vel ut nomen accipi posse, vel ut adverbium. Prior acceptio priori constructioni magis quadrat; posterior posteriori. Porro sunt, qui putent, eo spectare hanc de agricola similitudinem, ut intelligat Timotheus, sibi laboranti non defuturum fructum necessariae sustentationis, utpote ex Evangelio debitum, etiamsi manibus non operetur; ut conveniat hic locus cum illo 1 Cor. 9. Quoniam debet in spe, qui arat, arare, et qui triturat, in spe fructus percipiendi. Sed id praeter mentem Apostoli, cujus institutum hoc loco est. Timotheum spe coelestium praemiorum animare ad labores.
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7. Intellige, quae dico. Quoniam in parabolis locutrs est, rovocat eum ad intelligentiam et diligentem considerationem dictorum. Nam verti otiam potest: Cogita, considera, quae dico. Dabit enim tibi Dominum in omnibus intellectum. Graece modo precativo: Det enim. Syriaca lectio ad utrumque ambigua est: neque multum refert ad sensum, utro modo legatur. Secundum Graecos imprecatur Apostolus Timotheo, ut Dominus faciat eum intelligere non ea solum, quae dixit; verum etiam alia quaecunque cognitu necessaria. Secundum nostram lectionem promittit Dominum id ei praesliturum: sed intellige, petenti; quia scriptum est: Petite et accipietis. Sic enim David precatus est: Da mihi intellectum Psalm. 118. et audivit: Intellectum tibi dabo, Psalm. 31. Hic autem observa, quemadmodum sibi respondeant praeceptum et gratia, praeceptum enim est: intellige; gratiam significant haec verba: Dabit tibi Dominus intellectum: ne videlicet aliunde quis speret, se praeceptum, sicut opportet, impleturum, nisi ex dono Dei. Unde Augustinus lib. 2. contra duas Epist. Pcl. cap. 10. Nihil, inquit, in scripturis sanctis homini jubetur a Deo, propter probandum liberum arbitrium, quod non inveniatur vel dari ab ejus bonitate vel posci, propter adjutorium gratiae demonttrandum. Sane hoc ipsum est quod petimus in oratione Dominica: Fiat voluntas tua, id est: Fac nos facere, quod praecipis.
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8. Memor esto Dominum Jesum Christum resurrexisse ex mortuis. Dominum, GraecaetSyra nonhabent: Latini quoque codices et commentarii vetustiores non agnoscunt. Ab exhortatione transit Apostolus ad doctrinam fidei, idque propter haereticos, qui inter alia dogmata resurrectioni mortuorum detrahebant, dicentes rosurrectionem esse jam factam, quemadmodum infra declarat. Cum enim hic fidei articulus ab humano sensu et ab omni priscorum Philosophia prorsus esset alienus; factum est, ut statim in ipsis exordiis Ecclesiae contradictores quosdam haereticos pateretur, qui vel simpliciter eum negarent, adversus quos late disserit Apostolus 1 Corinth. 15. vel, more Platonico, ad allegoricum sensum detorquerent; ut ii, contra quos hic agitur. Eam vero fidem Apostolus ut stabiliat, studiosiseime tam hoc loco quam ad Corinthios inculcat veritatem resurrectionis Jesu Christi, ut per eam, velut exemplar, ostendat etiam omnium nostrum, qui Christi membra sumus, futuram aliquando resurrectionem. Sicut enim nobis natus est Christus et nobis mortuus: ita et nobis resurrexit. Dicit ergo Timotheo Paulus: Etsi in universa fidei doctrina a me probe es institutus; illud tamen peculiariter monendus es, propter quosdam ndei corruptores, ut memineris ac diligenter animo verses atque fidelibus tradas hanc veritatem, scilicet Christum Dominum a morte ad vitam resurrexisse.
Ex semine David. Refertur hoc non ad verbum resurrexisse, sed hyperbato quodam ad Jesum Christum; ut sensus sit: Memento Christum vere ex progenie David hominem factum, vere resurrexisse a mortuis. Innuit Apostolus, non solum fuisse, qui de resurrectione mortuorum, in qua complementum est nostrae salutis, perversa docerent; verum etiam, qui fidem incarnationis Dominicae, a qua ejusdem salutis initium est, pravis opinionibus subruerent Constat autem, non tantum ex antiquitatis historia atque ex iis, quae scribunt Epiphanius et Augustinus de haeresibus, verum etiam ex epistolis Joannis Apostoli, multos jam tum seductures extitisse, qui Jesum solverent, negantes eum in carne venisse; quorum alii corpus ei coeleste tribuebant, alii carnem phantasticam alfingebant. Unde nec vere passum fuisse dicebant, nec vere mortuum, nec vere a morte resurrexisse. Forte etiam respicit Apostolus ad quorundam Judaeorum calumniam, qui Christi Domini genealogiam impugnabant, tamquam non ex Davide, sed ex alia quapiam tribu aut stirpe natus esset. Qui quidem pessimus error est, fidem Christianam plane destruens. Si enim Jesus non est ortus ex Davide; non igitur est Messias ille seu Christus in lege promissus, idemquemundiSalvator, quem ex semine David nasciturum scripturae Propheticae palam docent.
Secundum Evangelium meum. Id est secundum Evangelium, quod praedico. Sic enim loquitur 1 Cor. 15. de eadem mortuorum agens resurrectione: Notum vobis, inquit, facio Evangelium, quod praedicavi vobis. Et iterum: Tradidi enim vobis, quod ct accepi etc. Ex quibus et aliis locis satis liquet, eos falli, qui dicunt Paulum, quoties Evangelii sui meminit, de eo, quod a Luca scriptum est sentire. Quam opinionem commemorat, non autem probat Hieronymus in catalogo in Luca. Refertur autem haec pars ad utrumque praecedens, scilicet ex semine David et Christum resurrexisse. Utrumque enim Paulus constanter praedicabat. Quanquam videri potest ad resurrectionem proprie referendum: nam et 1 Corinth. 15., quum dixisset Christum resurrexisse tertia die, addidit: secundum scripturas. Id ipsum patres additum voluerunt. in symbolo Constantinopolitano. Confert enim hujusmodi adjectio ad confirmandam fidem articuli creditu summopere necessarii. Nam ut ait eodem loco ad Cor. Si Christus non resurrexit; inanis est ergo praedicatio nostra, inanis est et fides vestra.
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9. In quo laboro usque ad vincula, quasi male operans. In Graecis vocabulis xcxonaOa) et xaxoupyoc, quae noster interpres vertit laboro et male operans, elegans allusio est, quae sic Latine reddi potest: mala patior tanquam malefactor. Nam lege naturae mala malis demum reddenda sunt, et poena peccanti debetur. Itaque sensus est: Cujus Evangelii causa patior afflictiones et persecutiones usque ad carcerem et vincula; quasi maleficus quispiam ac facinorosus. Hoc dicit, ut ex suis afflictionibus etiam cum infamia conjunctis, ampliorem fidem Evangelio suo conciliet. Nemo enim prudens pro re vana et incerta sustineat affligi, vitaeque ac famae periculum subL-e.
Sed verbum Dei non est alligatum. Graece ligatum, vinctum. Est enim hic altera non minus jucunda allusio in vocabulis, vincula et vinctum, quasi dicat: Ego quidem vincula patior, sed verbum Dei vinculis non astringitur. Corpus meum ligatum est; sed lingua, qua Evangelium praedico, non est ligata. Significat, se etiam in carcere non deesse officio propagandi Evangelii, seu lingua, seu calamo: et, ut ipse impediatur, per alios tamen praedicari Christum, de quo gaudere se testatur ad Phil. 1.
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10. Ideo omnia sustineo propter electos. Ideo, Graece propter hoc, id est ut Evangelium disseminetur, ut verbum Dei currat et clarificetur; omnia dura suffero, nullum refugio laborem, idque propter electos, id est eos, qui ad salutem ab aeterno sunt a Deo praedesrinati. Quamvis enim reprobi sint electis in hoc mundo permixti, et eadem officia per Ecclesiae ministros impendantur reprobis, ut doctrina, oratio, exhortatio, correptio, sacramentorum administrat'o: non tamen haec propter reprobos fiunt, sed propter electos. Etenim si sciret Ecclesia, qui sint reprobi; non magis pro iis oraret, quam pro diabolo, ait Augustinus lib. 21. de civ. Dei cap. 24., et idem judicium de doctrina ac caeteris officiis memoratis. Porro si Paulus non sustinet nisi propter electos: igitur nec Christus proprie passus nisi propter electos; idque eo magis, quia Christus patiens perfectissime sciebat, qui essent reprobi: Ego scio, inquit, quos elegerim. Joan. 13. Nec magis dicendum, quod pro reprobis patiebatur, quam quod pro illis orabat. Non pro mundo rogo, inquit, sed pro his, quos dedisti mihi de mundo. Joan. 17. Jam ex eo, quod dicit: propter electos, discimus, certam Dei electionem, qua nos ad salutem infallibiliter elegit, adeo m>n excludere necessitatem bonorum operum, ut etiam ea statuat tanquam media quaedam ad ipsam implendam a Deo ordinata; sicut eandem electionem implet per actiones et passiones ministrorum suorum. Quos utique oportet, cum Paulo, hoc ipsum intendere in universo suo ministerio, ut qui electi sunt salvi fiant. Id enim est, quod sequitur:
Ut et ipsi salutem consequantur. Exponit, quod dixit, propter electos. Vult enim sensum esse, propter electorum aeternam salutem. Hujus enim respectu proprie electi vocantur. Nihil ergo vetat, quo rainus etium propter reprobos quaedam fiant a sanctis, ad hoc nimirum, ut dona quaedam temporaria gratiae Dei percipiant, velut fidem, poenitentiam, justitiam; utque saltem ad tempus in bonis operibus exerceantur. Nam et haec bona Christus illis sua passione promeruit, eademque per suam gratiam largitur. Sed nihil horum aut Christus fecit ar.t nos facere debemus, ut illi salutem consequantur: quin potius ea omnia, sicut in salutem electorum cedunt, ita ad eam a nobis destinari debent. Conjunctio et aut redundat, quod non est infrequens in Epistolis Paulinis, aut alios Paulo conjungit, quasi dicat: Omnia sustineo, non solum meae seu nostrae salutis causa, qui jam fideles sumus; sed et aliorum electorum, nominatim eorum, qui adhuc adducendi sunt ad ovile Christi, non sine nostris laboribus et periculis; ut et ipsi nobiscum salvi fiant.
Quae est in Christo Jesu. Id est quae salus est per Christum Jesum. Cum gloria coelesti. Graece*et Syriace, cum glO" ria aeterna. Quid vero Ambrosianus legerit, ex ejus comment. non liquet. Haec clausula non ad partem proxime praecedentem referenda esfc, sed ad superiorem. Explicat enim salutem electorum, quasi dicat: ut salutem consequantur non qualemcunque, sed quae conjuncta est cum aeterna ac coelesti gloria beatae immortalitatis, cujus una cum Christo participes erunt. Hic rursus innuit resurrectionem tam Christi, quam nostram, in qua beatorum gloria consummatur.
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11. Fidelis sermo. Hoc, inquit, quod dico de salute electorum, deque participatione gloriae coelestis, etsi multis incredibile videatur, ac iis nominatim, qui resurrectioni mortuorum contradicunt: res tamen indubitata est ac certissima. Nam si commortui sumus, et convivemus. Assertionem explicat et confirmat, docens modum consequendae salutis et gloriae promissae. Docet id autem duabus sententiis, quarum prior salutem et vitam ostendit; posterior regnum et gloriam. Nam si} inquit, commortui sumus Clr-isto in hoc saeculo: procul dubio cum illo etiam vivemus in futuro; non spiritu solum, sed et coipore per resurrectionem, sicut et ille resurrexit. Quosensu dicat: nos commori Christo, non omnino clarum est. Ambrosianus aliique nonnulli sic intelligunt: Si moriamur peccato, quemadmodum Christus mortuus est in similitudine carnis peccati, si mortificemus membra nostra, quae super terram sunt, etiam vivemus cum illo. Hic sensus accipit probabilitatem ex aliis locis apud Apostolum, maxime ex illo Rom. 6. Si autem mortui sumus cum Christo, credimus, quia simul etim vivemus cum Chrieto. Ubi constat intelligi mortuos peccato. Chrysostomus autem ejusque sequaces interpretantur, nos Christo commori, dum adversa, dura et tristia, mortem denique ipsam, si opus sit, pro Christi nomine perferentes, Christo patienti et morienti conformamur. Quod genus mortis seu mortificationis describitur ab Apostolo 2 Cor. 4., cum inter alia dicit: Semper mortificationem Jesu in corpore nostro circumferentes, ut et vita Jesu manifestetur in corporibus nostris. Huic Graecorum commentario favet circumstantia loci praesentis, ac plane respondet, quod sequitur:
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12. Si sustinebimus, et conregnabimus. Graece et Syriace in praesenti: si sustinemus, adstipulantibus etiam codice MSS. Laudensi, expositore Ambrosiano et Pelagio. Quam lectionem sensus quoque Apostoli requirit. Si, inquit, in hac vita cum Christo toleramus afflictiones, contumelias, cruces, mortes; certissime futurum est, ut cum illo in futura vita regnemus, gloriae ejus coelestis facti participes. Est enim idem cum eo, quod dicit Rom. 8. Si tamen compatimur, ut et conglorificemur.
Si negaverimus, et ille negabit nos. Dixit, ad quos promissio gloriae coelestis pertineat; nunc docet, qui sint ab ea alieni. Sensus est: Si metu mortis aut terrore persecutionis Christum abnegamus, si confessionem nominis ejus abjicimus, idque verbo aut facto aut etiam silentio; ipse vicissim nos abnegabit, id est non agnoscet pro suis, dicturus illud: Nescio vos, Matth. 25. Respicere videtur Apostolus ad illam Domini sententiam: Qui negaverit me coram hominibus, negabo et ego eum coram Patre meo et coram Angelis ejus Matth. 10. Luc. 12.
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13. Si non credimus, ille fidelis permanet. Alii vertunt: Si increduli sumus. Nam Graeco verbo &mOTOU(i8V infidelitas positiva significatur; quae est eorum, qui veritatem auditam recipere nolunt, aut semel receptam deserant. Quod si, inquit, fecerimus: ille nihilominus fidelis, id est verax et constans in promissis, permanebit. Neque enim quorumdam i?icredulitas fidem Dei poterit evacuare, Rom. 3 Promisit Deus salutem credentibus et perseverantibus usque in finem, qui sunt omnes et soli electi; hanc illis omnibus sine dubio praestabit.
Negare seipsum non potest. Id est non potest recedere ab eo, quod semel promisit aut statuit, non potest retractare sententiam. Hoc enim Deo esset negare seipsum, cujus natura est veritas. Quaeres: si hoc non potest, quomodo est omnipotens? Resp. sicut posse peccare, non est posse, sed potentiae defectus, ita et posse negare seipsum, et omnino in deterius posse mutari. Certe fallere fidem promissi non est sine mendacio, quod in primam veritatem cadere non potest. Cum autem Apostolus de Christo loquatur, ut ex contextu patet, hinc etiam consequitur, Christum impeccabilem esse.
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14. Haec commone. Id est, de his, quae jam dixi, frequenter admone fideles tibi commissos, et maxime tuos Evangelii cooperarios, scilicet nos victuros et regnaturos cum Christo, si commortui ei fuerimus et adversa cum eo sustinuerimus. Ipsum vero nos abnegaturum, si nos ab ejus confessione et fide recesserimus. Ostendit hoc Apostoli praeceptum, non tam causa Timothei, quam aliorum, qui ab illo admonendi essent, suporiorem exhortationem scriptam fuisse.
Testificans coram Domino, vel contestans, ut legit Arabrosianns. Haec contestatio valet ad terrendum eos, quibus fit. Et secundum nostram lectionem jungitur parti praecedenti, ut sensus sit: De his admone fratres, cum obtestatione, quam facias coram Domino, hoc est, declarans te haec eos commonefacere coram Christo Domino, qui in judicio testis esse poterit facti a te officii et vindex admonitionis contemptae. At vero secundum Graecum et Sjriacam textum multo aptius cohaeret sequentibus.
Noli contendere verbis. Graece jitj XoyojiaxsTv, id est non contendere verbis, non pugnare verbis. Sic enim in priori Epistola cap. 6., ubi nomen est huic verbo respondens, vertit: pugnas verborum. Apulejus uno vocabulo dixit: verbigerari. Porro secundum id, quod nos legimus, ipsum Timotheum monet Apostolus, ut a pugnis verborum et contentionibus abstineat, ut ne utatur ratione disputandi contentiosa et litigiosa. Juxta Graecam vero lectionem praecipitur Timotheo, quid alios admonere debeat, ut haec par6 connexa superiori sensum habeat hujusmodi: Contestans eo9 coram Domino, ne verbis pugnent ac digladientur, ne contentiose disputent. Quod tum maxime fit, cum disputando victoria quaeritur, non veiilas. Verbis enim contendere, est non curare, quomodo error ve ritate convincatur, sed quomodo tua dictio dictioni praeferatur alterius. S. Augustinus lib. 4. de doct. Christ. cap. 28. Huic Graecae lectioni et sensui favet locus, quem diximus Epistolae prioris, ubi non ipse Timotheus admonetur, ne pugnas verborum exerceat, sed alii circa quaestiones et pugnas verborum languentes reprehenduntur. Quin et vsrisimile est, nostrum interpretem ita vertisse: non verbis contendere. Nam hic est verborum ordo in omnibus MSS., minimum enim differunt in vetere scribendi modo non et noli, ut facile invicem commutentur. Quod autem specr.lativa Scholasticorum Theologia non sit pugnax et litigiosa scientia, quemadmodum haeretici calumniantur, ex eo liquet, quod argumentis ac rationibus diligenter collatis atque expensis, studet inveniendae atque in lucem proferendae veritati. Quae sane vera est ac legitima disputandi discendique ratio. A qua quidem longissime absunt haereticorum contentiosa scripta, strophis, conviciis et contumeliis referta.
Ad nihil enim utile est, nisi ad subversionem audientium. Graeca lectio sic habet: Ad nihil utile ad subvtrsionem audientium. Itaque 6ecundum hanc lectionem, tres voculae enim, est, nisi redundant. Graecis Syra consentiunt. Latinorum autem codicum magna varietas est. Multi et praestantissimi omittunt causalem conjunctionem; nonnulli etiam carent exceptiva particula, ut non sit probabile, interpretem omnino ita vertisse, quemadmodum nunc legimus. Sciendum est autem, priorem partem e Graeco posse etiam hoc modo verti: Ad nullum utile, id est ad nullam utilitatem, quomodo verterunt Erasmus et Hentenius. Nostra quidem lectio planum habet sensum. At secundum eos codices, qui Graecae lectioni accedunt, ita sermo ordinari et suppleri potest: Ne contendant verbis fquod ad nihil utile est) ad subversionem audientium, n t subversio audientium subjungatur tanquam effectus contentionis, per parenthesim autem interponatur: ad nihil utile. Quanquam Graeca sine parenthesi possunt sic accipi: Ne verborum pugnas sequantur ad nullam utilitatem, sed ad subversionem eorum, qui audiunt. Planius eundem sensum dedit Latimis interpres ex Syro: Ne contendant sermonibus ad subversionem eorum, qui audiunt eos. In summa, sentit Apostolus, Xoyoua- 5(tav seu verborum pugnam non solum esse inutilem et fructu carere in eo, cum quo disputatur, verum etiam vehementer nocere auditoribus. Turbantur enim ex contentione magistrorum, et vel haesitare incipiunt de iis, quae jam tenebant et recte credebant, et per hoc subvertitur eorum fides, vel studia partium inter eos excitantur, et accidit illud, quod de hujusmodi pugnis verborum idem Apostolus scribit ia prima Epistola, dicens: Ex quibus oriuntur invidiae, contentiones, blasphemiae etc. Porro manifestum est, Apostolum non simpliciter prohibere disputationem cum haeretico, ut visum est nonnullis. Non enim idem est, disputare, quod contendere; «ed contentio vitium est disputantis, ut supra dictum est. Contendit enim, qui posthabito veritatis studio suam ex disputaticne victoriam et ex victoria gloriam quaerit. Unde Graeci contentionem cptXovstxiav vocant, id est, amorem victoriae. Huic autem vitio plerumque et alterum cohaeret, videlicet disputandi modas perturbatus, clamor, jactantia, convicia, animorum acerbitas; quae omnia ex improbo vincendi studio proficiscuntar. Itaque, remotis hujusmodi vitiis, disputatio etiam cum haeretico prudenter et cum fructu poterit institui, sicutB. Augustinum aliosque patres interdum fecisse legimus. Qua de re vide B. Thomam in commentario quaerentem, an submota contentione, licitum sit coram populo disputare de fide; et respondentem cum distinctione tam ex parte audientium, quam ex parte disputantis.
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15. Solicite cura teipsum probabilem exhibere Deo. Graece: Stude teipsum probatum exhibere Deo. Ipsum jam Timotheum admonet, quemadmodum in ministerio suo versari debeat: ac primum, ut se suumque ministerium Deo probare, eique in omnibus placere studeat. Operarium inconfusibilem. Graecum vocabulum, quod interpres vertit: inconfusibilem, ambiguum est ad activam et passivam significationem, ut verti possit, non erubescentem, aut non erubescendum. Priori modo sensus est: cura, ut te talem exhibeas operarium, quem ab opere nullus pudor impediat; qui libere et profitearis et praedices crucem Christi, cui nec vincula mea pudori sint. Ita Graeci exponunt, et quidem congruenter cum eo, quod supra monuit Apostolus: Noli erubescere testimonium Domini nostri, neque me vinctum ejus. Consentit et Syrus interpres, dum vertit, operarium sine erubescentia. Quin et Augustinus contr. Crescon. lib. 1. cap. 2. legit non erubescentem. Atque ea vocabuli Graeci signincatio magis estusitata: quametnoster interpresmagis attendisse videtur, dum reddit, inconfusibilem, juxta eum loquendi morem, qui est locis infinitis nostrae Latinae versionis, ubi confundi, pro erubescere ponitur, veluti Eccles. 4. Pro anima tua ne confundaris dicere verum. Est enim confusio adducens peccatum: et est confusio adducens gloriam et gratiam. Quae Sapientis sententia cura hoc Apostoli sensu convenit. Quanquam et passivus sensus haud ineptus est, ut operarius non erubescendus dicatur, qui tam diligens, fidelis et industrius in opere est, ut dominum suum ejus non pudeat, sed in eo sibi placeat; ut eum non neget, sed suum agnoscat. Nam, ut superius dixit: Si negaverimus, et ille negabit nos. Hoc posteriori modo vertit, ot in paraphrasi exponit Erasmus.
Recte tractantem verbum veritatis. Graece opfroTOfAOuvxa, id est recte secantem: atque ita recentiores vertunt. Ejus vocabuli significationem alii aliter explicarit. Theophylactus et Oecumenius Chr ysostomum secuti metaphoram deducunt a coriariis, qui superflua resecant a pellibus, quas ad usum parant. Ita ajunt. Timotheum, et in eo unumquemque verbi ministrum, moneii, ut in tradenda doctrina veritatis amputet et abjiciat quicquid superfluum, falsum et adulterinum est. Verum hujusmodi resectio minus apte refertur ad verbum veritatis, in quo nihil est falsum aut adulterinum, nihil etiam superfluum: nisi hoc ipsum ad ejus expositionem referatur, ut significetur, ab expositione Scripturae sacrae falsos et adulterinos sensus esse resecandos. Quanquam nec ea quadrat explicatio. Non enim de scriptura sacra loquitur Apostolus, sed de verbo veritatis, id est, de vera fidei doctrina verbo tradenda. Alii proinde metaphoram sumptam volunt a coquis, quorum est recte dividere cibos; aut a patre, qui panem alendis filiis in frusta dividit, quantum cuique convenit; ac si diceret Paulus: Studiose cura, ut auditoribus pro cujusque captu et conditione panem verbi divini distribuas. Id quod alibi seipsum fecisse testatur Apostolus, ut 1 Cor. 2. et 3. Sapientiam, inquit, loquimur inter perfectos, et iterum: Tanquam parvulis in Christo, lac vobis potum dedi, non escam; nondum enim poteratis, et Heb. 5. Facti estis quibus lacte opus sit, non solido cibo. Praeter hunc sensum, etsi percommodum, est et alius, fortasse germanior, quem indicat Theodoretus, ita breviter commentans in hunc locum: Laudamus agricolas, qui rectos sulcos proscindunt; ita etiam magister est laude dignus, qui sequitur regulam divinorum eloquiorum. Sentit ergo, eum recte secare seu tractare verbum veritatis, qui doctrinam Christianam, quae doctrina veritatis est, ea fide tradit auditoribus, ut nusquam deviet a recto tramite regulae sibi praescriptae, quae est regula verbi divini. Pro hoc sensu facit, quod eodem Graeco vocabulo usi suntLXX. interpretes ad rectitudinem viae significandam, ut Prov. 11. ubi nos habemus: Justitia simplicis diriget, id est rectam faciet, viam ejus; item quod Paulus Gal. 2. dicens, quosdam non recte ambulasse ad veritatem Evangelii, verbum ejusdem compositionis usurpavit, bpbonodoXv, id est recto pede incedere. Et quidem juxta hunc sensum bene vertit tam noster interpres, quam Ambrosianus, recte tractantem; quemadmodum et Sjrus, recte praedicantem. Denique huic intellectui congruit, quod sequitur.
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16. Profana autem et inaniloquia devita. Conjunctionem et, Graecus, Syrus et Ambrosianus textus non habent; ac superfluam esse, licet in omnes pene codices Latinos irrepserit, satis liquet ex ult. cap. prioris epist, ubi eadem prorsus admonitio est, his interpretis nostri verbis: Devitans profanas vocum novitates. Nam, verbo excepto, quod hic alii vertunt praetermitte, alii fuge, Graeca eadem sunt. Unde et Ambrosianus ita legit hoc loco: profanas autem vocum novitates devita. Adde quod Graeca non admittunt interpositam conjunctionem, ut si Latine dicas: profanas et vaniloquentias devita. Cur autem noster interpres in priori Epistola: vocum novitates; hic autem, inaniloquia, verterit; illic rationem dedimus, quia nimirum Graecam vocem reperit una literula mutatam; quae mutatio diversam hanc efHcit significationem. Et eo quidem loco diximus veriorem videri lectionem, xaivo<p(ovia<;, id est novitates vocum, quam et Chrysostomus Theophylacto teste utrobique secutus est, ut et Oecumenius. Sed quia complures Graeci codices habent xsvocpto- \>(a<z, id est inanitates vocum, vel uno vocabulo, inaniloquia; idcirco nec istam lectionem repudiamus. Juxta quam sensus erit, inanem et clamosam loquacitatem doctori Evangelico vitandam et profligandam esse; maxime quae profanos et a vera pietate remotos sensus habeat admixtos.
Multum enim proficiunt ad impietatem, Graece et Syriace, proficient. Quae et Ambrosiani ac multorum codicum Latinorum lectio est. Graeca sic habent: Ad amplius enim procedent impietatis. Quod ita vertunt: Ad majorem enim proficient impietatem. Dubium est autem, ad res an ad personas referendum sit verbum proficient. Cum enim nihil de personis praecesserit, videri potest de rebus accipiendum, hoc modo: Profana inaniloquia devitanda praecepi, quoniam ipsa dum paulatim irrepunt in animos auditorum, fomentum addunt ad impietatem, semperque majora capiunt incrementa. Sic plerique. Caeterum Chrysostomus videtur referre ad personas, dum hunc locum exponens dicit: Amplius enim proficient impii. Et mox subjungit: Per haec ostendit, eos emendari corrigique non posse, qui sponte a veritate aberrarunt. Hanc vero expositionem veriorem esse, multa probant. Primum quia de personis continuo sequitur: Et sermo eorum ut cancer serpit; ex quibus est Hymenaeus etc. Deinde quia sermo Graecus: Ad majorem progredi impietatem, magis hominum est quam verborum. Accedit quod sequenti capite bis idem verbum de personis dicitur: Sed ultra non proficient, et: Mali autem homines et seductores proficient in pejuSj errantes et in errorem mittentes. Quae quidem posterior sententia vice commentarii esse potest ad intelligendum locum praesentem. Nec obstat, quod expressa mentio de personis nulla praecesserit. Nam tacite continebatur in profanis inaniloquiis. Sensus enim erat: Tu recte et ad normam fidei tracta verbum veritatis; si qui vero profanas vocum sive novitates, sive inanitates proferant, ecs ne audias, neque admittas; sed hujusmodi eorum sermones procul abjice et repelle. Jam enim, sub linem epist. superioris, indicavimus, non tam moneri Timotheum ne ipse profana dogmata sequatur ac doceat; quam ne alios talia docentes aut proferentes toleret; sed ut totum hoc genus devitet et a grege suo depellat. Cujus hic ratio redditur ex illorum malitia et nocumento; quia nimirum seductores illi ac perversorum dogmatum magistri semper ad ulteriorem proficient impietatem, tam in se quam in auditoribus; videlicet errantes et in errorem mittentes.
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17. Et sermo eorum ut cancer serpit. Multi codices serpet, in futuro, legunt, scilicet iidem, qui proficient, in parte praecedenti. In Graeco duae voces sunt vojiyjv Kstj pastionem habebit. Similiter in Syriaco: pastionem apprehendet. Id noster interpres non ineleganter extulit uno vocabulo serpet. Porro cancer hoc loco non animalis retrogradi, sed morbi nomen est, qui carnem quam occupavit continuo depascens, semper longius serpit, donec mortem adferat. Graece Yayypaiva dicitur: tametsi gangraena proprie non idem est quod cancer; sed, ut medici tradunt, causa et celeritate nocendi et periculi magnitudine a cancro differt. Unde recentiores quidam interpretes non cancerem, sed gangraenam hoc loco vertendum putarunt. Quanquam videri potest Apostolus speciem pro genere posuisse, id est gangraenam pro morbo in morem canceris serpente, et vicina corporis membra depascente, usque dum ipsum hominem extinguat. Certe veteres omnes Latini cancerem legunt: nec Graeci commentatores vocabulum peculiariter urgent. Interpres quoqueSyrus cancerem reddidit. Constat autem hoc velle Apostolum, sermonem haereticorum profana et adulterina docentium, instar canceris aut gangraenae serpere; id est, vim sui veneni inter fideles semper longius diffundere, donec universum alicujus Ecclesiae corpus, ut civitatem aut populum, contagio pervaserit, nisi vigilantia pastorum grassanti malo prudenter et celeriter occurrat. Res miserabili experimento notior, quam ut pluribus verbis declarari debeat.
Ex quibus est Hymenaeus et Philetus. Duorum nomina prodit, qui praecipui erant; quo sibi ab illis caveant fideles. De Phileto quidem nihil alibi habemus: Hymenaeum vero scribit Apostolus in priori Epistola cap. 1., a se fuisse traditum Satanae, simul cum Alexandro; quod pravis sermonibus fidem cormmperent, non sine blasphemia et maledictis: licet eo loco doctrinam eorum non aperiat.
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18. Quia veritate exciderunt. Graece: Qui circa veritatem aberrarunt, quemadmodum et legit Augustinus Epist. 119. ad Jan. cap. 3. Ambrosianus autem: Qui deerraverunt a veritate. Significat Apostolus, eos a scopo Christianae veritatis, ad quam collimare debebant, aberrasse. Tale quid enim Graeci verbi proprietas habet, uti diximus ad illud 1 Epist. 1. A quibus quidam aberrantes, ac rursus, ad illud extremum capitis sexti, circa fidem exciderunt. Nam in Graeco eemper idem verbum est.
Dicentes resurrectionem esse jam factam. Non expresse et aperte mortuorum resurrectionem negabant, veriti ne statim deprehenderentur: sed oblique et insidiose, sicut haereticis mos est, id faciebant; dicentes resurrectionem mortuorum, quam credere nos profitemur, jam factam esse. Ex quo utique sequebatur, eam non esse futuram in fine saeculi, sicut Ecclesia credit. Procedebat hic error ex philosophia gentili, quae resurrectionem corporum assequi nulla ratione valuit. Atque hujus unius erroris exemplo declarant Graeci interpretes, quam verum sit, quod modo dixit Apostolus, haereticos per sua profana dogmata semper ad majorem progredi impietatem. Nam sublata fide resurrectionis mortuorum, simul universa religio Christiana subvertitur. Si enim mortui non resurgunt: igitur neque Christus resurrexit, neque restat judicium, neque expectatio vitae futurae; sed quotquot dormierunt in Christo, perierunt; et alia sequuntur absurda, quae Paulus enumerat 1 Cor. 15. Quaeritur, quo sensu dixerint resurrectionem jam factam esse. Multi dicunt, eos docuisse non aliam nobis exspectandam resurrectionem, quam qua quotidie per liberorum procreationem homines renascuntur et quodammodo reviviscunt in filiis. Hanc enim et non aliam resurrectionem agnoverunt Sadducaei, nec non qui multo post secuti sunt haeretici, Seleuciani: de quibus Augustinus haer. 59. Resurrectionem, inquit, non putant futuram, sed quotidis fieri in generatione filiorum. Alii factam sen completam ex mente istorum interpretantur resurrectionem, in quotidiana animorum renovatione ac regeneratione a morte peccati ad vitam justitiae; ad quam resurrectionem ipse Apostolus passim fideles hortatur. Sic Augustinus intellexit epist. jam meinorata ad Jan. 119. A quo sensu non multum absunt, qui in baptismo cujusque factam resurrectionem exponunt. In eo namque, jaxta ipsius Apostoli doctrinam Rom. 6., Christo commorimur, ut cum eo resurgamus in novitatem vitae. Unde baptismus vocatur etiam lavacrum regenerationis Tit. 3. et de eo dicitur: Nisi quis renatus fuerit ex aqua et spiritu, Joan. 3. Kefert autem Tertull. lib. de resurr. carnis cap. 19. nec suo tempore defuisse, qui resurrectionem mortuorum manifeste annunciatam, in imaginariam, ut ait, resurrectionem distorquerent, dicentes exinde homines resurrectionem fide consecutos cum Domino esse, quum baptisma induerint. Ac de iisdem ita subjicit: Hoc denique ingenio, etiam in colloquiis, saepe nostros decipere consueverunt, quasi et ipsiresurrectionem carnis admittant. Quin et Divus Thomas in comment. testatur, etiam sua aetate quosdam haereticos exstitisse, qui omnia, quae dicuntur in Scripturis de resurrectione mortuorum, referrent ad resurrectionem animarum jam in nobis factam, secundum illud Apostoli Col. 3. Si consurrexistis cum Christo, quae sursum sunt quaerite. Quam videlicet Joannes in Apoc. 20. vocat primam resurrectionem. Ad hanc igitur allegoricam resurrectionem revocasse videntur Hymenaeus et Philetus intentionem fidelium; ut, quodam praetextu pietatis, a fide verae resurrectionis eos alienarent: haud multo secus, quam Origenesallegorica scripturarum interpretatione simplicem historiam in multis sustulit. Sunt autem et aliae expositiones erroris de resurrectione jam facta, 'apud Pelagium, Primasium et Sedulium; etsi minus probabiles. Una, quod factam dixerint, quando restittita est captivitas Babylonica. De hac enim sub typo resuscitationis ossium aridorum prophetaverat Ezech. cap. 37. Altera, quod completam in Christo, et illis dumtaxat, de quibus dicitur inEvangelio: Multa corpora Sanctoru?n, qui dormierant surrexerunt. Matth. 27. Tertia, quod compleri quotidie dixerint in palingenesia Pythagoraea, dum scilicet animae morientium in alia semper corpora migrant, ut quidem Pythagorici tradunt.
Et subverterunt quorundam fidem. Graece et Syriace, subvertunt, in praesenti. Atque ita legit inter Latinos Primasius, et ante eum Augusfinus lib. 4. contra Faustum cap. 2. Eadem lectio est in MSS. Laudensi. Significat enim Apostolus, illos adhuc persistere in perverso studio disseminandi eiroris, non sine successu. Utitur autem vocabulo subvertendi, quia sublata fide resurrectionis, velut subtracto fundamento, mox reliquum aedificium Christianae religionis corruit, ut supra declaratum est.
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19. Sed firmum fundamentum Dei stat. Occupatione praevertit objectionem hujusmodi: Si a veritate exciderunt Hymenaeus et Philetus, et aliorum fidem subverterunt, nec subvertere desinunt, metuendum, ne tandem deficiat Christianorum fides et religio. Quamvis, inquit, quorundam subvertatur fides: non tamen fundamentum Dei subvertitur, sed perpetuo firmum ac polidum consistit. Fundamentum hoc varie exponitur. Nonnulli intelligunt decretum divinae praedestinationis, sive aeternum Dei consilium de salute electorum. Alii librum vitae. Alii promissiones ac testimonia in Scripturis posita, quibus illud Dei consilium nobis annunciatur et confirmatur/ Ambrosianus refert ad fidem promissorum Dei. Sed his expositionibus, quae pene coincidunt, obstat, quod statim adjicit Apostolus, hujus fundamenti signaculum esse: Cognovit Dominus, qui sunt ejus, id est, decretum electionis divinae. Signaculum autem a re consignata diversum esse oportet. Rectius igitur alii: qui vel Ecclesiam in suis electis, quibus gratia datur immobiliter standi, quemadmodum S. Thomas exponit; vel fidem electorum intelligunt per fundamentum Dei; quemadmodum Graeci. Pro quibus facit, quod dixerat de fide quorundam subversa; quasi dicat: Etiamsi quorundam fides subvertatur: attamen electorum fides, quae est firmum Dei fundamentum, persistit. Ipsa quoque Ecclesia rectissime firmum ac solidum Dei fundamentum vocatur, quia super petram, id est Christum, a Deo firmiter fundata, nullis aut Satanae machinis aut tentationum fluctibus, subverti potest aut labefactari: nam etsi quidam ab ea deficiunt; ipsa tamen in suis electis perseverat usque in finem. Unde Joannes 1 Epist. 2. loquens in persona electoium: Ex nobis, inquit, prodierunt; sed non erant ex nobis. Nam si fuissent ex nobis; permansissent utique nobiscum. Sed et alibi passim electis tribuitur stabilitas ac deficiendi impossibilitas. Matth. 24. Ut in errorem inducantur, si fieri potest, etiam electi. Joan. 10. Oves meae non peribunt in aeternum, et non rapiet eas quisquam de manu mea, et iterum: Nemo potest rapere de manu Patris mei. Item Rom. 8. Quis 7108 separabit a charitate Christi? et infra: Certus sum quia neque mors neque vita etc. poterit nos separare a charitate Dei. Ex his admodum fit verisimile, firmum Dei fundamentum intelligi fideles electos; sive, quod idem est, Ecclesiam in electis. Nam et de iis jam superius dixerat hoc eodem capite, se omnia sustinere propter electos, ut et ipsi salutem consequantur.
Habens signaculum hoc: Cognovit Dominus, qui sunt ejus. Latinius diceretur per reciprocum: qui sunt sui, quomodo citat Hieronymus in comment. super Zach., ant qui sunt ipsius, ut legit Ambrosianus. Rationem adjungit Apostolus ejus, quod dixit: Firmum Dei fundamentum stare, quia scilicet impressum habet hoc signaculum sive sigillum: Cognovit Dominus, qui sunt sui. Testimonium hoc e Deuter. sumptum putat Chrysostomus, sed verius est ex Num. 16. citari. Nam pro eo, quod ibi Hieronymus ex Hebraeo vertit: Notum faciet Dominus, qui ad se pertineant; LXX. sichabeut: Cognovit Deus eos, qui sui sunt. Quae verba a Mose ad seditiosos dicta pro se et Aarone, tanquam electis divinitus ad populi regimen et sacerdotium, Apostolus suo accommodat instituto, quo agit de electis ad vitam aeternam. Hos docet firmitatem standi accipere a divina praedestinatione, significata his verbis: Cognovit Dominus, qui sunt ipsius. Cum enim decretum Dei firmum sit atque immobile: stare eos necesse est, quos Deus aeterno praedestinationis suae decreto stare voluit, id est electos, attestante Domino Joan. 6. Haec est enim voluntas ejus, qui misit me Patris, ut omne, quod dedit mihi, non ptrdam ex eo. Vocatur autem hoc decretum cognitio Dei, non quod sit nuda notitia futurorum, aut quod praenotionem operis aut consensus alicujus ex parte electorum praesupponat, sed more Scripturae notitia amoris et approbationis intelligittir. Sic enim et Christus de ovibus suis, id est electis loquitur Joan. 10. Et cognosco meas, et cognoscunt me meae Qui reprobis e contrario dicturus est: Non novi vos, Matth. 7. et 25. Porro decretum hoc Apostolo vocatur sigillum electis imprcssuin, vel propter arcanum electionis divinae, quasi sub sigillo clausum et ab oculis humanis remotum, quia quamdiu hic vivimus, certo scire non possumus, qui ad numerum electorum pertineant: vel potius ad significpndum robur et firmitatem ejusdem electionis. Ad hoc enim pacta et promissa conscribi, et impresso vel appenso sigillo communiri solent, ut perpetuo rata maneant, nec cuiquam fas sit ea violare.
Et discedat ab iniquitate omnis, qui nominat nomen Domini. Graece Christi, ut nunc quidem plerique codices habent. Nam veterum Graecorum commentarii testantur eos legisse: Domini, quemadmodum et praeter alios nonnullos libros Graecos habet editio Complutensis et translatio Syriaca. Quod vero pro nominat, in quibusdam Latinis invocat legitur, non germana lectio est, sed ejus expositio quaedam. Loquitur ad eumdem modum Lucas Act. 19, 13., licet ibi Latine legatur: invocare nomen Domini. Haec Apostoli sententia velut alterum fundamenti Dei signaculum a multis accipitur. S. Thomas et Cajetanus faciunt alteram signaculi partem. Pro utrisque facit, quod hac etiam parte Paulus allusisse videtur ad Scripturam ejusdem loci Num. 16., nimirum ad id, quod Moses dicit populo: Recedite a tabernaculis hominum impiorum. Hoc modo sensus est, ad idem sigillum divini fundamenti referendam esse observationem hujus praecepti: Quicunque nominat nomen Domini, id est, quicunque Christi se esse dicit, et Christianum se profitetur, recedat ab injustitia. Quod quidem si perseveranter faciat, certissima nota est, eum esse de numero praedestinatorum, et ad firmum ac stabile Dei fundamentum pertinere. Alii significari putant effectum signaculi, id est aeterni decreti praedestinationis divinae. Per hanc enim efficaciter fit, ut homo libera sua voluntate discedat ab iniquitate, et in sancta conversatione perseveret. Verum nihil prohibet, unum signaculum esse alterius effectum. Iniquitatis nomine quidam falsitatem intelligunt, adducentes illud simile Rom. 2. Qui non acquiescunt veritati, credunt autem iniquitati, id est falsis doctrinis. Sunt, qui referunt ad vitae turpitudinem, quasi respiciat Apostolus ad scholam Si- •monis, quae praeter absurditatem dogmatum exercebat infandas libidines. Sed cum significatio vocabuli Graeci a&xta Scripturarum usu pateat ad omne genus peccati, non videtur hoc loco ad certam speciem coarctanda, maxime quod Apostolus hanc partem assignet pro certo electionis argumento, quale non est ab uno aliquo peccati genere discedere, sed ab omni. Caute sunt legenda, quae hic et alibi comminiscitur Catharinus de duplici genere salvandorum, quorumdam ex praedestinatione, aliorum ex libero arbitrio. Est enim hoc ejus dogma unum ex audacter ab illo pronuntiatis et nove excogitatis. Notanter autem dixit ab iniquitate non ab iniquis, quamdiu enim in hoc saeculo velut in medio Babylonis, captivi tenemur, ab iniquis hominibus omnino separari non possumus. Quod et apertius sequentia declarant:
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20. In magna autem domo non solum sunt vasa aurea et argentea, sed et lignea et fictilia. Sermo parabolicus est, quemadmodum et superiores dc milite, athleta et agricola, ut hic etiam locum habeat id, quod supra monuit: Intellige, quae dico. Caeterum eo spectat ista similitudo, ne miretur aut con turbetur Timotheus, si videat in Ecclesia non solum bonos esse, sed quosdam etiam malos, imo et nonnullos perversa docentes. Id enim usque adeo mirandum non esse, ut potius scire debeat ad ordinem divinae providentiae pertinere, quod malos sinat bonis in Ecclesia permisceri, videlicet certis usibus adaptandos, sicut magni cujuspiam patrisfamilias est, omni genere supellectilis ad varios usus domum suam instruere. Nam vasa, supellectilem et instrumenta Hebraea phrasi significant. Dicit ergo: In magna domo, cujus scilicet ampla sit familia: non solum sunt aurea et argentea vasa, id est preciosa, verum etiam lignea et fictilia, sive ut Graece est, testacea, id est vilia.
Et quaedam quidem in honorem, quaedam autem in contumeliam. Contumeliam, pro ignominia posuit interpres. Est autem in Graeco vocum affinitas xt/Jirjv, axiuiav, quam alii Latine reddunt hoc modo: et alia quidem ad decus, alia vero ad dedecus, id est alia ad honestos usus accommodata, alia vero ad usus inhonestos, soididos ac pudendos. Hoc multi ita putant accipiendum, ut prior pars hujus membri ad priorem partem prioris membri referatur, posterior autem ad posteriorem, id est ut vasa in honorem, intelligantur aurea et argentea; vasa vero in contumeliam lignea et fictilia. At certe non ita perpetuo res habet in magna et opulenta domo; fit enim saepe, ut a divitibus pretiosa vasa sumantur ad usus parum honestos. Qua de re festivum exstat epigramma Martialis in Bassam e vitro bibentem et ventris onus auro excipientem. Frequentissimum est autem et quotidianum, ut fictilia adhibeantur ad usus praecipuos, edendi scilicet ac bibendi. Quocirca partes posterioris membri promiscue videntur referendae ad partes prioris, ut sensus sit ex utroque genere, tam pretiosorum quam vilium vasorum, alia quidem ad usus honestos, alia vero ad sordidos adhiberi. Atque ea sententia est Augustini locis infra citandis et B. Thomae in comment. Idque magis etiam patebit ex accommodatione similitudinis ad rem institutam. Ubi statim quaeritur, quid per magnam domum voluerit Apostolus significare. Chrysostomus et ejus sequaces mundum intelligunt, in quo boni sunt et mali, quemadmodum et in Evangelio per agrum, in quo zizania sunt tritico permixta, mundus intelligitur ipso Domino interpretante Matth. 13. Ecclesiam vero posse intelligi Chrysostomus et Theophylactus negant, quod in Ecclesia nullum sit vas in contumeliam, 3ed omnia pretiosa, quodque Ecclesia sit virgo casta, non habens maculam aut rugam. Eam rem alii probant hoc argumento. Sequeretur enim, haereticos esse in Ecclesia, quales erant Hymenaeus et Philetus et alii per eos seducti, quorum occasione haec ab Apostolo dicuntur de vasis aliis in honorem, aliis in contumeliam. Verumtamen Ecclesiam hic intellexerunt Cyprian. lib. 3. epist. 3. et lib. 4. epist. 2., alias epist. 51. et 52., Augustinus Cypriani auctoritate permotus lib. 3. de bapt. contra Donat. cap. 18. et 19. et lib. 4. cap. 12. et lib. 7. cap. 51. Quod et confirmat lib. 2. cap. 12. et 18. Commentator etiam Ambrosii titulo vult Ecclesiam significari, non mundum; sed Ecclesiam intelligit largo quodam modo, prout eos omnes complectitur, qui Christi nomen profitentur, sive Catholici sint sive haeretici aut schismatici, quomodo Pagani dicere solent, inter Christianc9 multas esse sectas diversanim opinionum. Sed haec acceptio Ecclesiae non est consentanea Scripturis. Porro de mundo expositio minus placet, quod ea non faciat ad institulum Apostoli. Nemo enim miratur aut turbatur, quod in mundo sint homines maii, sed quod in Ecclesia, adeo ut per malitiam multi eam deserant. Et quidem de hujusmodi agebatur in praecedentibus. Igitur Apostolum per magnam demum Ecclesiam voluisse significare, 6atis manifestum est. Nam et in 1. Epist. cap. 3. eam appellavit domum Dei. Sunt autem in ea non solum vasa aurea et argentea, ut homines ingeniosi, eloquentes, egregie docti, variisque Spiritus sancti donis, quae charismata vocantur, ornati: item episcopi, presbyteri, diaconi: verum etiam lignea et fictilia, id est homines infeiioris ordinis et gradus, quique donorum istiusmodi parum aut nihil habent, ut est vulgus Christianorum. Denique horum omnium alii coram Deo sunt vasa in honorem, alii in contumeliam: id est alii electi ad gloriam, alii reprobati ad opprobrium sempiternum. Hunc intellectum quoad prius membrum, quod est de vasis pretiosis et vilibus, adjuvat locus 1 Cor. 12., ubi eadem Ecclesia depingitur velut corpus variis membris constans; quorum alia praestantiora et digniora sunt aliis, secundum varias functiones, quas habent in corpore. Posterioris autem membri sensum aperit nobis alius locus, qui est Rom. 9., ubi Deus alios eligens, alios reprobans, comparatur figulo, qui ex eadem luti massa facit aliud quidem vas in honorem, aliud vero in contumeliam. Juxta hanc valde probabilem expositionem, refelluntur ex hoc loco tam veterum quam novorum haereticorum errores, qui vel malos vel reprobos ullos in Ecclesia esse negant. Quanquam et ex Evangelicis parabolis aperte revincantur: cujusmodi sunt de zizaniis tritico permixtis, et de sagena missa in mare Matth. 13., deque decem virginibus Matth. 25. et de palmite Joan. 15. Nec vero putandum est, Chrysostomum illis suffragari, cum dicit, in Ecclesia nihil esse reprobum aut vile, sed omnia pretiosa. Respicit enim Chrysostomus, perinde ut quibusdam locis similiter loquens Augustinus, ad eam Ecclesiae portionem, cui merito competit Ecclesiae nomen; id est, ad eos, qui viva sunt Ecclesiae membra, partesque ejus honorabiles, et, ut ita dicam, per se ad ipsam pertinentes. Mali enim, nisi in bonos convertantur, tandem ab ea separandi sunt. Porro ad objectionem, quae de haereticis movebatur, respondeo, nihil absurdi esse, si fateamur, haereticos, quamdiu vel omnino occulti sunt, vel non ita manifesti, quin adhuc in coetu fidelium tolerentur, secundum quid, nempe secundum externam professionem, in Ecclesia esse. Quod ut dicatur, ipsa ratio cogit. Contingit enim, haereticos Ecclesiarum esse praelatos et capita; ac proinde quadam saltem ratione membra. Nec sane jurisdictionem exercere possent in Ecclesia, nisi saltem externa professione in ea essent. At dices, Apostolum loqui de Hymenaeo et Phileto, quorum Hymenaeus jam dudum erat propter haeresim excommunicatus, utpote ab ipso Paulo Satanae traditus 1 Tim. 1. Respondeo, Paulihanc esse sententiam: Hymenaeum et Philetum, quo tempore adhuc occulti erant haeretici, in Ecclesia quodammodo fuisse, velut in magna domo vasa contumeliae, donec per manifestam haeresim inde recederent, ant excommunicatione pellerentur: ac de ea re, quod nimirum mali, imo et haeretici quidam sint in Ecclesia, nos mirari non debere. Potest etiam responderi, non tam propter Hymenaeum et Philetum adductam ab Apostolo similitudinem magnae domus; quam propter alios, quorum fidem ab illis subversam dixit. Hi enim aut spe correctionis, si non essent pertinaces, aut quod nondum essent satis manifesti, poterant adhuc in Ecclesia tolerari.
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21. Si quis ergo emundaverit se ab istis, erit vas in honorem. Ab istis, quo referendum sit, variant iaterpretes. Graeci referunt ad vasa lignea et testacea; confundentes ea, quemadmodum supra dictum est, cum vasis quae sunt in cont.umeliam; ut sit sensus: Si quis a malis hominibus, id est ab eorum vitiis, velut sordibus quibusdam, sese purgaverit; erit vas in Ecclesia preciosum et honorificum. Sed notandum est, non dicere Apostolum, erit vas aureum etargenteum; sed vas in honorem: ut vel hinc conjicias, ista Apostolo non esse eadem. Alii pronomen, istis, ad haereticos referunt, quales erant Hymenaeus el Philetus, quorum sermonem dixit ut cancerem serpere, ut hoc etiam loco videatur Apostolus alludere ad historiam Num. 16., ubi praecipitur universo populo, ut separetur a tabernaculis impiorum. Atqui Cajetanus ad profana inaniloqnia refert: quod certe verisimilius est. Vix enim usus loquendi patitur, ut quis ab hominibus expurgare se dicatur: usitatissimus autem sermo, a villis sese emundare. Quare sensus est: Quicunque purum sese praestiterit a profanis haereticorum doctrinis caeterisque vitiis; nam in specie genus intelligitur, idque perseveranter fecerit: erit vas in honorem, id est, assumetur ad usum honorificum, quia consequetur honorem gloriae coelestis, ad quam erat praedestinatus. Eac enim parte Apostolus praedestinationem, per vas honoris significatam, pro effectu posuit, eoque praecipuo, id est vita aeterna; quam et Rom. 2. nomine gloriae et honoris expressit. Qua metonymia utitur etiam Ecclesia, quando Deum orat, ut nos in electorum suorum jubeat grege numerari; utque nomina omnium fidelium beatae praedestinationis liber adscripta retineat. Petit enim, ut ad salutem aeternam perducantur; quae praedestinationis est effectus. Unde male ex hoc loco nonnulli probare nituntur, praedestinationem esse ex operumpraevisione. Non enim aliud hic innuitur, quam praedestinationis effectus ita inter se esse coordinatos, ut prior posterioris sit meritum, et posterior merces prioris.
Sanctificatum et utile Domino. Quidam continuo legunt, erit vas in honorem sanctificatum, minus recte. Nam Apostolus hic et alibi absolute nominat vasa in honorem et in contumeliam. Igitur post illud, honorem, hypostigme ponenda; quasi dicat, erit vas in honorem, utpote sanctificatum et utile Domino. Videtur enim dativus Domino, referendus ad utrumque nominativum praecedentem. Sanctificatum Domino, quia expurgatum a sordibus vitiorum et per hoc Deo consecratum. Utile autem Domino, non quod Deo proprie utilitatem aliquam adferat (neque enim boni quicquam Deo potest accedere), sed quia usibus Domini sit accommodum. Sic enim ex Graeco vertunt alii. Dominum, videtur Christum intelligere. Is enim est Dominus ac herus (deQTiQT^ est Graece) hujus magnae domus; cujus omnia vasa usibus ejus serviunt. Quanquam hac parte quod ait, utile Domino, id est accommodum usibus Domini, non quomodocunque vult intelligi (siquidem Deus etiam malis utitur), sed per opera bona, quibus et suae et aliorum saluti ac necessitati ad Dei gloriam subserviant. Hoc enim sequitur.
Ad omne opus bonum paratum. Alii vertunt, praeparatum. Non quod in Graeco sit praepositio; sed ut liqueat, paratum non esse nomen, sed participium, nec significari promptum, sed a Domino partftum et adornatum in hunc usv.m. Paeparat autem Dominus hominem ad omne opus bonum, id est ad sanctam in operibus bonis conversationem: praeparat, inquam, vel per gratiam singula bona opera praevenientem: Quid enim habes quod non accepisti? 1 Cor. 4., vel, quod magis habet apostolica phrasis, per aeternam praedestinationem. Creati, inquit, in operibus bonis, quae praeparavit Deus, ut in illis ambulemus. Ephes. 2. Quo sensu etiam Bom. 9. dicitur vasa misericordiae praeparasse in gloriam, scilicet ab aeterno. Sicut enim gratiam et gloriam dat in tempore, juxta illud Psal. 83. Gratiam et gloriam dabit Dominus; ita utramque dandam ab aeterno praeparavit. Ex his autem faciie potest intelligi, quomodo locus hic non adversetur praecepto Salvatoris jubentis, ut etiam postquam fecerimus omnia, quae praecepta nobis sunt, dicamus: Servi inutiles sumus Luc. 17. Nam utique ex nobis ipsis inutiles sumus, idque semper agnoscero debemus; sed utiles per gratiam Dei nos ad omne opus bonum praeparantis.
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22. Juvenilia autem desideria fuge. Bedit ad exhortationem Timothei, monetque eum tanquam juvenem, ut juveniles concupiscentias atque affectus fugiat. Quod praeceptum etsi generale sit ac videri possit ad desideria libidinum ac voluptatum carnis fugienda potissimum spectare, quod iis aetas juvenilis ut plurimum esse soleat obnoxia: si tamen et personam Timothei, qui abstinentissimus erat et praesentis loci circumstantiam attendamus; magis apparebit. Apostolum respicere ad vitia quaedam animi, velut superbiam, animositatem, contentionem, inanem gloriam, temeritatem atque immodestiam; quibus laborare solent juvenes, qui aut praesunt aliis, aut docendi ac disputandi munus susceperunt; qualis erat Timotheus episcopus. Id etiam apparet ex subjunctis virtutibus, quas juvenilibus desideriis opponit.
Sectare vero justitiam, fidem, charitatem. Justitiam, quae neminem laedit, se.d unicuique quod suum est tribuit. Fidem, quae sine curiosa disquisitione recipit mysteria a Deo revelata. Charitatem, quae non aemulatur, non inflatur, non est ambitiosa, nec quae sua sunt quaerit, sed quae aliorum.
Et pacem cum iis, qui invocant Dominum de corde puro. Id est cum veris Dei cultoribus. Nam Deum invocare cum puritate et sinceritate animi, praecipua pars est cultus divini. Non, inquit, moneo, ut cum Hymenaeo et Phileto et id genus hominibus amicitiam jungas, aut pacem habeas. Debent enim, qui tales sunt, episcopum sentire moribus ac doctrinis suis adversarium: sed iis amicum et pacatum te praesta, qui Deum pure colunt. Hic objiciet aliquis illud Psal. 119. Cum his, qui oderunt pacem, eram pacificus, et illud Apostoli Hebr. 12. Pacem sequimini cum omnibus. Verum nulla est repugnantia. Nam hujusmodi generales sententiae ex alio loco Apostoli exponendae sunt, hoc modo: quantum in me et quantum in vobis. Ita enim scribit ad Bom. 12. Si fieri potest, quod in vobis est, cum omnibus hominibus pacem habentes. Sciendum quoque, sicut admonent B. Thomas ct Cajetanus, hanc partem, cum iis qui invocant etc. construi posse cum verbo, sectare; ut hic sit sensus: Tu virtutes istas sectare cum iis, qui sincere Deum invocant. Sunt enim virtutes omnibus piis communes. Haec constructio probabilis est et secundum eam cessat objectio allata.
2:23
23. Stultas autem et sine disciplina quaestiones devita. Graece, rejice. Quodque interpres vertit, sine disciplina, Graece est, indisciplinatas, quod Latinius apud Ambrosianum legilur, ineruditas. Vocat autem Apostolus stultas et ineruditas quaestiones, ex quibus ad veram sapientiam et Christianam doctrinam nulla fit accessio. Quas proinde velut inutiles, ineptas et frivolas respui vult ab episcopo, ut eas neque ipse agitet, neque ab aliis agitari sinat. Quamquam videri potest Apostolus etiam ad insanas et monstrosas quaestiones respicere, quas plurimas parturiebat schola Simonis.
Sciens quia generant Utes. Graece jxa/ag, pugnas, scilicet verborum, quafl nimirum cap. 6. prioris epist. composita dictione Aoyo/xa/iaq appellavit. Una quidem causa fugiendi stultas et indisciplinatas quaestiones, quod sint inutiles. Sed altera gravior, quod rixas et contentiones pariant, non sine dispendio pacis et charitatis Christianae. Sic enim fere comparatum est, ut majoribus animis et ardentiori studio digladientur homines de iis, quae minus ad pietatem habent momenti.
2:24
24. Servum autem Domini non oportet Utigare. Graece, pugnare. Sed sensum expressit interpres. Qui enim litigat, verbis pugnat. Non hic disputatio dialectica damnatur; sed vitia male et non dialectice disputantium corriguntur, ut sunt rixae, contentiones, maledicta. Alioquin ipse Paulus saepe cum Judaeis et gentilibus disputavit, ut ex Actis et Epistolis ejus manifestum est. Quin et in praesenti instructione Timothei valde dialectice procedit. Sic enim argumentatur: Stultae et indisciplinatae quaestiones pariunt lites; at servum Domini non oportet litigare; ergo tibi servo Domini fugiendum est id genus quaestionum. Et propositionem quidem ab experientia raanifestani relinquit. Assumptio vero tacitam sui probationem includit, eamque hujusmodi: Servum oportet imitari Dominum suum. Atqui Dominus non est dissensionis Deus, sed pacis 1 Cor. 14., ergo servum ejus alienum esse oportet a dissidiis, pugnisque verborum. Per Dominum hic et in superioribus nihil vetat Christum intelligi; quem apostolicae scripturae passim Dominum nostrum vocitant, ut et nos ejus servos, videlicet jure redemptionis; tametsi Timotheum servum Domini vocat Apostolus non ea generali significatione, sed quod esset Christi minister in tradenda Evangelii doctrina et mysteriis dispensandis. Quod episcopis et pastoribus proprium est; secundum illud 1 <or. 4. Sic nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei. Patet hoc ipsum ex iis conditionibus seu virtutibus, quas consequenter a servo Domini exigit.
Sed mansuetum esse ad omnes. Graece, t^tziov, id est lenem, placidu?n, humanum erga omnes. Convenit hoc cum eo, quod posuit inter virtutes episcopi, 1 Tim. 3. Non percussorem, non litigiosum, sed modestum. Quodait, ad omnes, intellige quantum ad animi piaeparationem attinet. Nam etsi mansuetudo semper animo retinenda est; non semper tamen et ubique opere declaranda; sed tempore et loco opportunis. Est enim, cum episcopus arguere quosdam debet cum imperio et dure increpare Tit. 1. et 2., idque exemplo Christi ac Prophetarum et Apostolorum ejus, qui in homines criminosos et hypocritas interdum acerbissimis sermonibus invecti leguntur.
Docibilem. Graece 6\<5axTix6v, id est idoneum ac prompt.um ad docendum, quique docere malit quam cogere. Vox eadem, quam 1 Tim. 3. vertit doctorem. Quare qui docibilem passive interpretantur, id est, eum qui doceri paratus est, sive quemadmodum Cyprianus exponit in epist. ad Pompejanum, qui est addiscendi patientiam lenis et mitis, manifeste falluntur. Quanquam oportet, ut ibidem bene monet Cyprianus, episcopum non tantum docere, sed et discere: quia et lUe melius docet, qui quotidie crescit et proficit, discendo meliora. Quod et Augustinus ex Cypriano commemorat, laudatque lib. 5. de baptismo contra Donatistas cap. 26.
Patientem. Graece avsSixaxov, id est tolerantem malorum, quod aliqui de rebus interpretantur, ut scilicet adversitates et persecutiones patienter ac forti animo ferat. Alii ad personas referunt, hoc modo: tolerantem homines malos et improbos; non ita quidem, ut eorum vitia paloet episcopus aut dissimulet: laudatur enim angelus Ephesi, quod malos sustinere non posset Apoc. 2.; sed ut eos, quamvis a veritate aversos ac protervos, mansuetudine vincat, si qua spes sit eorum salutis. Huic sensui plane congruunt sequentia.
2:25
25. Cum modestia corripientem eos, qui resistunt veritati. Dativus, veritati, additus est vel ab interprete, vel potius a scribis, quod videretur aliquid tale deesse, aut certe assutus ex capite sequenti, ubi dicitur: ita et hi resistunt veritati. Nam Graeca et Syriaca non agnoscunt, uti nec Graeci commentatores et inter Latinos Ambrosii titulum habens, aliique nonnulli. In multis etiam MSS. Bibliorum codicibus non legitur. Ambro- 6ianus ita legit: Modeste ccrrigentem eos, qui diversa sentiunt. Similiter et Augustinus indicat se legisse libr. de corrept. et gratia cap. 5. Verus Ambrosius libr. 2. de Abraham cap. 6. Cum modestia corrigentem eos qui resislunt: ne quando etc. Graeca sic ad verbum: In mansuetudine evudientem sive corripientem (nam utrumque significat verbum Graecum) eos, qui contrario affecti sunt animo. Videtur autem huic loco potius quadrare, erudientem. Prius enim docendus est et errati convincendus, qui veritatem adhuc ignorat, quam corripiendus, ut poenitentiam agat. Vult ergo Apostolus episcopum esse talem, qui doctrinae ips;us adversantes aut diversa sentientes non statim repellat, aut asperioribus verbis excipiat; sed cum mansuetudine doctrinam impendat iis salutarem, adhibita etiam correptione paterna.; ex qua intelligant, episcopum ex animo studere ipsorum emendationi et saluti. Ne quando det illis Dominus poenitentiam. Pro, ne quando, melius diceretur, si quando; quemadmodum habet textus comment. Ambrosiani. Siquidem eam vim nonnunquam habet Graecum |xt]Tcots. Et huic quidem loco negatio prorsus non convenit. Vult enim Apostolus eos, qui resistunt, cum modestia corripi, ob spem conversionis eorum, tametsi non admodum adhuc apparentis. Hoc est quod ait: Si quando, vel si forte det iis Deus poenitentiam, quasi dicat: Etsi vix sperari potest eorum conversio, propterea quod in errore videantur obfirmati: tentandum est tamen, si forte per doctrinam et correptionem adhibitam foris sicut oportet, Deus in cordibus eorum operari dignetur, fidem ac poenitentiam inspirando. Primum hinc ostenditur, poenitentiam seu conversionom peccatoris esse donum et opus Dei. Quod quidem a Graecis expositoribus Chrysostomo, Theophylacto et Oecumenio diligenter annotatum est. Deinde docethic locus, Deum ad convertendum peccatores uti velle opera hominum, qui extemum adhibeant ministerium correptionis et doctrinae, quod totum tamen, quantumcunque docte et commode fiat, frustra fit et sine fructu, si Deus per gratiam suam intus non operetur: ut pulcre docet Augustinus loco citato de correptione et gratia, cap. 5.
Ad cognoscendam veritatem. Graece, ad agnitionem veritatis. Non hoc dicit, quasi poenitentia praecedat agnitionem veritatis 5 prior est enim in hominis justificatione fides quam poenitentia: sed sensus est: Siquando det illis Deus, ut agant poenitentiam cognita veritate. Poenitentiam intellige de errore et infidelitate, qua detinebantur.
2:26
26. Et resipiscant a diaboli laqueis. Verbum Graecum proprie significat: redire ad sobrietatem, verum frequenter ad animum transfertur, ut idem sit quod ad sanam mentem redire; quemadmodum vertit Hentenius. Haec pars ex praecedenti certissime consequitur, argumento a relatis. Nam sicut fieri non potest, ut Deo movente, res non moveatur; ita nec fieri potest, ut Deo dante poenitentiam, homo eam non accipiat. Id autem est resipiscere. Quod vero addit, a diaboli laqueo: vel ut in Graeco est, e diaboli laqueo; significat hominem in potestate diaboli teneri, donec Deo poenitentiam dante resipiscat. Unde sequitur:
A quo captivi tenenfur ad ipsius voluntatem. Quidam codices habent capti. Quibus adstipulantur Ambrosianus et Primasius. Idque Graeco textui consentaneum est, qui sic habet: Capti ab eo ad illius voluntatem. Sed sciendum est, Graecum participium non simpliciter significare captos, sed vivos captos, ac proprie dici de feris, quae venatu coguntur in laqueos aut retia, ut vivae in manus veniant: ita diabolus suarum tentationum lanueis homines vivos capit, neque enim occidere permittitur, et captivos tenet sub sua potestate, quia: qui facit peccatum servus estpeccati, cujus regnum penes diabolum est. Neque potest ab ea captivitate liberari, nisi fortior superveniens, id est Christus Dominus, per suam gratiam solvat eum, et eripiat. Sed dicet aliquis: Si captivi tenentur peccatores ad voluntatem diaboli, quomodo contra ejus voluntatem solvuntur a Christo? Item, si ad voluntatem diaboli in pecoato tenentur, quomodo remanet in eis liberum arbitrium? Denique, quomodo non in omni opere peccant, cum diaboli voluntas non sit nisi ad peccatum? Kesponderi potest, eos, de quibus Apostolus loquitur, non ita captivos a diabolo teneri ad ejus voluntatem, ut quidquid vult, faciant et eo renitente liberari non possint, sedquia dumcaptivi sunt, ejus voluntati obsequuntur proficiendo de peccato in peccatum, licet ei non obsequantur in omnibus; quandoquidem nec qui Deo serviunt, omnia faciunt ad ejus voluntatem. Nam in multis offendimus omnes. Caeterum verior et expeditior responsio, in verbis Apostoli non diaboli, sed Dei voluntatem intelligi. Sensus enim est: illos veritatis adversarios a diabolo teneri captivos, ad Dei voluntatem, id est quamdiu Deus voluerit, cujus voluntati nec diabolus resistere potest: ideoque cum modestia corripiendos esse, si forte Deus misereatur et poenitentiam illis inspiret ac vinculum durae captivitatis solvat. Hunc sensum plane confirmat, quod in Graeco non est abzoo, ipsius, sed s/3''voo, illius, quae demonstratio non ad proximum referenda est, sed ad remotum, maxime ex usu Graeci pronominis. Atque ita Theophylactus exponit, licet etiam alterius sensus meminerit. In eandem sententiam citat hunc Apostoli locum Gelasius Papa in Epistola ad episcopos Picenos scripta, dum loco ejus: ad ipsius voluntatem, ponit haec verba: sententia divini judicii. Pertinet enim ad justum Dei judicium, quod peccatores sive ad tempus sive in perpetuum captivi relinquantur sub potestate diaboli.
2:1
II Tim. 1, 13-14; 2, 1-2).
2:2
… It is thus that the faithful, although receiving everything from the Church through its heads, the Apostles and others (II Tim. 2, 2), does not adhere to human doctrines but properly to divine ones (I Thess. 2, 14). And, since it is impossible for this Church to teach a doctrine different from that which it has …
5) The Apostles, moreover, appear fully aware of their infallibility (Acts 5:32; 15:28) and transmit their powers to their successors (I Tim. 4:11-16; II Tim. 2:2; Tit. 1:5) according to a law of succession clearly attested by St. Clement of Rome (Cor., 44, 1) and already contemplated in the promises of Jesus.
2:5
… in the spiritual and supernatural one. That the spiritual life of the Christian is a struggle is one of the concepts that the Scripture of the New Testament most insistently inculcates: "He also will not be crowned unless he has legitimately fought" (II Tim. 2:5).
2:9
No human authority has the right to impede preaching itself, as St. Peter and St. John proclaimed before the sanhedrin: "We cannot but speak of what we have seen and heard" (Acts 4:20); St. Paul asserts that "the word of God is not bound" (II Tim. 2:9) and felt in himself the urgent obligation to preach: "Necessitas mihi incumbit" (I Cor. 9:16). On the part of all men there is the obligation to listen frequently to preachers and …
2:17
HYMENEUS (Greek Hymenáios). - Propagator of false doctrines, mentioned by St. Paul in 1 Tim. 1:19-20 and in 2 Tim. 2:17-18. In the first of these passages the error is denounced in a rather generic manner and emphasis is placed forcefully on the condemnation of the person; in the second, on the other hand, …
2:18
His doctrine concerned particularly the resurrection, which he conceived as having already taken place (2 Tim. 2:18). It is not improbable that these were gnostic tendencies, which, considering the body as the work of the principle of evil, gave all importance to the soul, to the point of interpreting …
… philosophers in the Areopagus (ibid. 17:32), before the priests and Sadducees of Jerusalem (ibid. 23:6), before the Roman governor Felix (ibid. 24:15), before Agrippa (ibid. 26:8, 23); he vindicated its somatic meaning against Hymenaeus and Philetus (II Tim. 2:18); he used it as an indisputable truth to console the Thessalonians saddened by the death of their loved ones (I Thess. 4:13); he demonstrated its credibility from the Resurrection …
2:26
… This dominion belonged to S. by right: St. Leo the Great, Sermo de Nativ., 22, 3 (PL 54, 196); St. Bernard deduces (from II Tim. 2, 26; Io. 14, 30; Mt. 12, 29; Lc. 11, 21; 22, 53) against Abelard "diabolum non solum potestatem sed et iustam habuisse in homines" (PL 182, 1065) from which only Jesus redeems. …
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.