Chapter I
Preaching Christ
Lecture 1
Greeting
1:1 Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: [n. 3]
1:2 To Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord. [n. 5]
3 . This epistle is divided into the greeting and the message, at I give thanks to God (2 Tim 1:3).
In the greeting are mentioned first, the person who sends the greeting;
second, the person greeted;
third, the good he wills them.
4 . The person sending the greeting is Paul , a name which suggests moderation, and suits him because of his humility of mind and the tribulations which make a man small in the sense that Christ is said to have been shrunk by his sufferings: but we see Jesus, who was made a little lower than the angels, for the suffering of his death, crowned with glory and honor (Heb 2:9).
The name also befits his dignity: first, he mentions his dignity; second, its source; third, its fruit. His dignity is great, because he is an apostle of Jesus Christ , i.e., sent by Christ: he chose twelve of them, whom he also named apostles (Luke 6:12). He earned this dignity because he labored harder than the others: he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the gentiles (Gal 2:8).
The source of apostleship is in God’s will; hence he says, by the will of God , which some men anticipate, because they force themselves on him: neither does any man take the honor to himself, but he that is called by God as Aaron was (Heb 5:4). Or some are permitted on account of the people’s sin: who makes a man that is a hypocrite to reign for the sins of the people? (Job 34:30). But he by the will of God . He says this, because it is not by his own will.
But its fruit is not earthly, according to the promise of life itself in Christ Jesus , i.e, it attains to life everlasting promised by Christ. This should be the end of prelates: they indeed that they may receive a corruptible crown; but we an incorruptible (1 Cor 9:25); they that instruct many to justice shall shine as stars for all eternity (Dan 12:3).
5 . The person greeted is Timothy , his son , converted by him: my dearly beloved son , because he was of the same mind: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20).
6 . The goods he desires for him are three: namely, grace , through which sins are remitted; mercy , through which we obtain the final good; and peace ; a Gloss says: that is, tranquility of mind , which befits a prelate, who is appointed to procure peace: the Lord said to them: peace be to you (John 20:19). And he commanded those entering a house to confer peace, as it is stated in Matthew (Matt 10:12). And this from God, the Father , who is the giver of every gift (Jas 1:17); and from Jesus Christ our Lord , who, as man, is mediator between God and man: by whom he has given us most great and precious promises (2 Pet 1:4).
Lecture 2
Thanksgiving
1:3 I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of you in my prayers, night and day. [n. 7]
1:4 Desiring to see you, being mindful of your tears, that I may be filled with joy: [n. 9]
1:5 Calling to mind that faith which is in you unfeigned, which also dwelt first in your grandmother Lois and in your mother Eunice, and I am certain that it is in you also. [n. 11]
7 . Here begins the epistolary message, in which
first, he warns him against present persecutions;
second, against coming dangers of the Church, at know also this (2 Tim 3:1).
In regard to the first he does two things: first, he exhorts him to keep busy with preaching, which was then the cause and occasion of persecution;
second, he urges him to endure tribulations for Christ, at you, therefore, my son (2 Tim 2:1).
In regard to the first he does three things: first, he reminds Timothy of his gifts;
second, he urges him to make good use of these gifts by being instant in preaching, at for which cause I admonish you (2 Tim 1:6);
third, he cites himself as an example: wherein I am appointed a preacher and an apostle and teacher (2 Tim 1:11).
In regard to the first he does two things: first, he mentions the love he had for Timothy;
second, he mentions the good points which called forth this affection, at being mindful of your tears .
8 . His affection was shown in two things: prayer and desire; hence he thanks God for the love he bears toward Timothy, because it is the love of charity, which is a special gift. As if to say: I consider myself the recipient of a grace to have such a sincere love for you. And he says, to my God whom I serve from my forefathers , not from carnal parents, because Christ came to save sinners, of which I am the chief (1 Tim 1:15), with a service derived from my forefathers, namely, the patriarchs and prophets, who served God sincerely. And he says, from my forefathers , because sons more readily imitate the greatness of their father, both because they are instructed by them, as Tobias was, and because they more readily imitate friends. And how have I served him? With a pure conscience , because, as it is said: your eyes are too pure to behold evil, and you canst not look on iniquity (Hab 1:13); for our glory is this, the testimony of our conscience (2 Cor 1:12). For this he gives thanks that without ceasing in the day of prosperity or the night of adversity I have a remembrance of you in my prayers .
Again from desire; thus he says, desiring to see you for our mutual consolation: for I long to see you (Rom 1:11).
9 . Then when he says, being mindful of your tears , he shows the good that was in Timothy:
first, he recalls his love for him;
second, his faith in God, at calling to mind the faith .
10 . He says, therefore, being mindful of your tears , which Timothy shed, when he left Ephesus prepared for martyrdom. Or, of the tears which he shed during prayer. And this that I may be filled with joy , i.e., this memory fills me with joy: fulfill ye my joy (Phil 2:2).
11 . Likewise being mindful of your faith in God: first, he recalls to mind his faith; second, he show that it was derived from his parents and was not a novelty.
Hence he says, calling to mind that faith which is in you unfeigned . Faith is necessary to a prelate who is its guardian: without faith it is impossible to please God (Heb 11:6). And he says, unfeigned , for it is true through food works: show me your faith without works; and I will show you, by works, my faith (Jas 2:18); now the end of the commandments is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5); the Holy Spirit will flee from the deceitful (Wis 1:5).
And this is not new, but it dwelt first in your grandmother, Lois, and in your mother, Eunice . In Acts it is stated that he is the son of a Jewish mother that believed (Acts 16:1). But I am certain either through revelation or through signs that it is in you also .
Lecture 3
Labor with the Gospel
1:6 For which cause I admonish you that you stir up the grace of God which is in you by the imposition of my hands. [n. 12]
1:7 For God has not given us the spirit of fear: but of power and of love and of sobriety. [n. 14]
1:8 Do not be therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labor with the Gospel, according to the power of God. [n. 15]
1:9 Who has delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world: [n. 20]
1:10 But is now made manifest by the illumination of our Savior Jesus Christ, who has destroyed death and has brought to light life and incorruption by the Gospel. [n. 23]
12 . Above, he commended him on his gratuitously given qualities; here he urges him to put them to good use especially by preaching the Gospel:
first, he advised him in a general way to use the gifts granted him;
second, he specifies how grace should be used, at do not be therefore ashamed of the testimony of our Lord .
In regard to the first he does two things: first, he gives him an admonition;
second, its reason, at for God has not given .
13 . He says, therefore: in your mother and in your grandmother and in you is an unfeigned faith: for which cause I admonish you that you stir up the grace of God which is in you . For the grace of God is as a fire which, when it is covered over with ashes, gives no light; so is God’s grace in a man covered over with sloth, or human fear. Hence the effect of pusillanimity in Timothy’s case was that he ceased preaching. Therefore, the Apostle calls on him to stir up the grace now dormant in him: extinguish not the spirit (1 Thess 5:19). And he adds, which is in you by the imposition of my hands , by which he was ordained bishop; in which imposition of hands the grace of the Holy Spirit was given to him.
14 . Then when he says, God has not given us the spirit of fear , he gives the reason for his admonition, and it is based on the nature of a divine task. For one who accepts a post should act in accordance with its demands. Therefore, we should serve God according to the nature of his gifts.
But there are two spirits: the spirit of this world, and the Spirit of God; and these are different. For spirit signifies love, because the name ‘spirit’ suggests an impulsion; and love impels. But love is of two kinds: the love of God, which comes through the Spirit of God; and love of the world, which comes through the spirit of the world: now we have received not the spirit of this world, but the Spirit that is of God (1 Cor 2:12).
But the spirit of the world makes one love the good things of the world and fear temporal evils. This is why he says, for God has not given us the spirit of fear , namely, of worldly fear, because God removes this from us: do not fear them that kill the body (Matt 10:28).
But there is another spirit of the fear of the Lord, and it is holy, because it makes us fear God; and this fear is without punishment and without offense, and comes from God: fear him that can destroy both soul and body in hell (Matt 10:28). Then he adds, but of power , because by the Holy Spirit we are protected against evils; and this by the virtue of courage against the adversities of the world: stay you in the city, till you be endued with power from on high (Luke 24:49). Likewise, we are directed in the good, because our loves are put in order by charity, when one refers to God all that he loves; hence he says, and of love : he that loves not, abides in death (1 John 3:14). Also in regard to external goods; hence he says, and of sobriety , i.e., of all temperance, by observing due moderation in the use of this world’s goods: we should live soberly, and justly, and godly in this world (Titus 2:12); it behoveth a bishop to be blameless, the husband of one wife, sober (1 Tim 3:2).
15 . Then when he says, do not be therefore ashamed , he specifies the use of grace: first, he removes what is contrary to its use;
second, he exhorts him to use it, at but labor with the Gospel .
16 . Now a person may be hindered from preaching for two reasons: first, from shame; second, from the penalty the Apostle is suffering on account of the Gospel. Therefore, in regard to the first he says, do not be therefore , i.e., since you have the spirit of courage, ashamed of the testimony of our Lord . For the preaching of Christ, if it is compared with the wisdom of this world, seems folly; hence the shame he seems to have: we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the gentiles foolishness (1 Cor 1:25); for I am not ashamed of the Gospel (Rom 1:16); he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed (Luke 9:26).
In regard to the second, it should be noted that if a robber sees anyone hanged, he is ashamed to admit that he was his companion. So, because the Apostle was in chains, Timothy may have been ashamed of him; that is why he says, nor of me his prisoner : for which I am an ambassador in a chain (Eph 6:20); reverence not your neighbor in his fall (Sir 4:27).
17 . Then when he says, but labor with the Gospel , he exhorts him to use his grace:
first, in a general way;
second, he shows with what confidence he should undertake this use, at according to the power of God .
Here he explains what he says next: not according to our own works, but according to his own purpose .
18 . He says, therefore: do not be ashamed, but labor , i.e., work along with me: every man shall receive his own reward according to his labor (1 Cor 3:8).
And he says, with the Gospel , which, if it is taken in the ablative case, means by preaching the Gospel ; if in the dative, to the praise of the Gospel , that it may grow: the fruit of good labor is glorious (Wis 3:15).
19 . And this with confidence not in himself, because we are not sufficient to think anything of ourselves (2 Cor 3:5), but according to the power of God , i.e., trusting in God’s power: it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29).
This strength is manifested by two things: first, in its effect, because we are freed from evils; hence he says, who has delivered us : the hand of God delivered us from the hand of the enemies, and of such as lay in wait by the way (1 Ezra 8:31); if the Son shall make you free, you shall be free indeed (John 8:36). And in regard to this he calls us unto good; hence he says, and called us by his holy calling , because he called us to sanctify us: whom he predestined, them he also called (Rom 8:30); who has called you out of darkness into his marvelous light (1 Pet 2:9).
20 . Then he clarifies some of his previous statements, saying, not according to our own works , where he shows that we have been freed and called by the power of God:
first, he shows that the cause of our deliverance and vocation is God;
second, the progress of that cause, at which was given us ;
third, he commends the cause, namely, the giver of grace and its preserver, at who has destroyed death .
21 . He says, therefore: he called us not by our virtue, namely, not by our works, which are the effects of virtue: not by the works of justice which we have done, but according to his mercy he saved us (Titus 3:5).
Now there are two causes of human salvation, which is from God: one is eternal, namely, predestination; the other is temporal, namely, sanctifying grace.
In regard to the first he says, according to his own purpose , i.e., according to his predestination, which aims at mercy: he works all things according to the counsel of his will (Eph 1:11); to such as, according to his purpose, are called to be saints (Rom 8:28).
In regard to the second he says, and grace : being justified freely by his grace (Rom 3:24).
22 . In regard to the progress of grace he shows first, how one is prepared for grace; second, how it is bestowed; third, by whom.
He described the first when he says, which was given us in Christ Jesus , i.e., it was foreseen that it would be given to us, before the times of the world . As the Philosopher says, a time is nothing but the measure of a certain thing’s duration; hence the various times are the various ages of men; hence one age lasts a thousand years, because man is said to live as long as he survives in men’s memory, which does not exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these begin with the world; but predestination began before the world: he chose us in him before the foundation of the world (Eph 1:4).
And he says, in Christ Jesus , because we were not chosen as though to be saved by our own merits, but through the grace of Christ: for just as he predestined our salvation, so also the manner of our salvation: grace and truth came by Jesus Christ (John 1:17).
But this predestination was first hidden, but is now manifest. And how? As the thoughts of the heart are manifested through works, hence now in the doing of the work, a choice is manifested by the illumination . He is speaking precisely, because to manifest is to bring to light: the hidden things he has brought forth to light (Job 28:11). Thus, therefore, it is made manifest by the illumination of our Savior, Jesus Christ , by the sending of Christ to enlighten us: arise, be enlightened, O Jerusalem, for your light is come (Isa 60:1); to enlighten them that sit in darkness, and in the shadow of death (Luke 1:79).
23 . Then when he says, who has destroyed death , he commends Christ the Enlightener: first, his power in regard to the evils he removed; second, as to the good things he bestowed.
He says, therefore, Christ , inasmuch as he suffered for us, has destroyed death , i.e., satisfied God for our sins: Christ dies once for our sins, the just for the unjust (1 Pet 3:18). And sin was the cause of our bodily death: the wages of sin is death (Rom 6:23); and so by destroying sin, he destroyed death: O death, I will be your death; O hell, I will be your bite (Hos 13:14).
He also conferred perfect goods: first, upon the soul in the present life by the grace of faith: my just man lives by faith (Hab 2:4); which is imperfect in this life, but will be perfected in glory: this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Second, he conferred on the flesh immortality resulting from the soul’s glory: for this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:53); I am come that they may have life now by grace, and have it more abundantly in the future by glory (John 10:10). Again: and everyone that lives and believes in me shall not die for ever (John 11:26).
Lecture 4
Example of Paul
1:11 Wherein I am appointed a preacher and an apostle and teacher of the gentiles. [n. 24]
1:12 For which cause, I also suffer these things: but I am not ashamed. For I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day. [n. 26]
1:13 Hold the form of sound words which you have heard of me: in faith and in the love which is in Christ Jesus. [n. 30]
1:14 Keep the good thing committed to your trust by the Holy Spirit who dwells in us. [n. 31]
1:15 You know this, that all they who are in Asia are turned away from me: of whom are Phigellus and Hermogenes. [n. 32]
1:16 The Lord gives mercy to the house of Onesiphorus: because he has often refreshed me and has not been ashamed of my chain: [n. 34]
1:17 But when he was come to Rome, he carefully sought me and found me.
1:18 The Lord grant unto him to find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus, you very well know.
24 . Above, he urged Timothy to preach Christ earnestly; here he sets himself before him as an example:
first, he gives the example;
second, he urges him to follow it, at hold the form .
third, he states why he must follow this example, at you know this .
In regard to the first he does three things: first, he mentions his office;
second, he narrates what he has suffered in performing that office, at for which cause I also suffer these things ;
third, the certainty of his hope, at for I know .
25 . First, therefore, he describes his office from three viewpoints: because he declares that he is appointed a preacher to raise the moral standard: preach the word (2 Tim 4:2); preach the Gospel to every creature (Mark 16:15); second, an apostle , to govern the Church, because the apostles were prelates of the Church: he who wrought in Peter to the apostleship of the circumcision, wrought also in me among the gentiles (Gal 2:8); third, and teacher of the gentiles to teach the holy faith and the knowledge of God: a doctor of the gentiles in faith and truth (1 Tim 2:7); O children of Zion, rejoice and be joyful in the Lord, your God, because he has given you a teacher of justice (Joel 2:23).
But he says, wherein I am appointed ; and he lists three things: first, that he did not take it upon himself, but was appointed to it by another: no man takes the honor to himself, but he that is called, as Aaron was (Heb 5:4); second, in the appointment his duties are outlined; third, firmness, because he was appointed according to the order of reason, he has remained firm: I have appointed you that you should go and bear fruit, and that your fruit should remain (John 15:16); the stars remaining in their order and courses fought against Sisara (Judges 5:20).
26 . Then when he says, for which cause I also suffer these things , he shows what he is suffering as a result of being faithful to his office, saying, I suffer these adversities, namely, chains and ennui, and this for the faith of Christ: I labor even unto bands (2 Tim 2:9). And he says, for which cause , because suffering of itself is not praiseworthy, but only when it is for a just cause: blessed are they that suffer persecution for justice’s sake: for theirs is the kingdom of heaven (Matt 5:10). That is why I am not ashamed , because it is no shame to suffer for justice’s sake: let none of you suffer as a murderer or a thief . . . but if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet 4:15); and they went from the presence of the counsel, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41).
27 . Then when he says, for I know whom I have believed , he affirms the certainty of his hope, which enables him not to be ashamed: and this is the fulfillment of God’s promise; hence he says, whom I have believed .
And note that in one way to believe is an act of faith. His meaning, therefore, is this: I know that the one who promised is faithful and capable of bestowing eternal life, which he promised to every man that remains faithful.
But this seems to indicate that knowledge and faith are the same, and that the thing known and the thing believed are the same, whereas it is the nature of the known to be seen, and that of the believed to be unseen.
I answer that there are two thing in faith, namely, that which is believed, and he who is believed. There cannot be knowledge of that which is believed, because that would destroy the nature of the thing believed; but there is knowledge of the one believed, because there is the clearest evidence that God is faithful. And so he says, I know whom I have believed : believe not every spirit, but try the spirits, if they be of God (1 John 4:1); the innocent believes every word (Prov 14:15).
In another way, believing refers to the faith placed in a person, to whom one entrusts something; and this is the truer meaning. As if to say: I have entrusted myself, my labors and sufferings to God; and I know that he is able to keep that which I have committed unto him, against that day .
28 . Note that the thing which is committed, namely, the deposit, can be described in two ways: in one way, as referring to what I have deposited; this is the way a man deposits or commits his salvation to God, when he dedicates himself entirely to God: casting all your care upon him, for he hath care of you (1 Pet 5:7); cast your care upon the Lord, and he shall sustain you (Ps 54:23). In another way, he deposits his works when he receives his reward not immediately, but later; this is the way persons who act well commit the reward to God against that day , when he will judge the hidden things of men, to whom God will render the wages of their labors (Wis 10:17): say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).
Or, that which I have committed , i.e., the office entrusted to me, namely, to work for the Gospel: this man is to me a vessel of election, to carry my name before the gentiles, and kinds, and the children of Israel (Acts 9:15). And God is able to keep his apostle until death.
29 . Then when he says, hold the form , he exhorts him to follow his example. And there are two versions: one says, hold and the other, holding . If we accept holding , then
first, he states why it is fitting for Timothy to imitate the Apostle’s example;
second, he urges him to imitate him, at keep the good thing committed to your trust .
30 . But the Apostle was worthy to be imitated in regard to two things, namely, his erudition and knowledge; hence he says, of sound words : and his power; hence he says, in faith and in the love .
He says, therefore: you cannot excuse yourself, if you are not prepared to suffer even unto chains, even as I suffer; because you hold the form of sound words , namely, which do not contain the weakness of being false: speak you the things that become sound doctrine (Titus 2:1). And it is called sound doctrine and not weak, because it makes us sound. Then he adds, which you have heard of me . As if to say: you have not been deceived, because I delivered unto you what I heard from Christ: I have received of the Lord that which also I have delivered unto you (1 Cor 11:23); he that hears you, hears me (Luke 10:16). And this in faith and in love , because if a person knew all the sound words and refused to believe, he would not be strong in faith, nor would he love, because he would easily slip from true doctrine either because of adversity or prosperity: without faith it is impossible to please God (Heb 11:6); he that loves not, abides in death (1 John 3:14). And this in Christ Jesus , because the true faith is concerned with the things Christ taught, and true love is found in Christ, who gave the Holy Spirit through whom we love God.
31 . Therefore, having these things, keep the good thing committed to your trust , namely, which I have entrusted to you, namely, the office of preaching, and never depart from the truth or give up the office of preaching at any time because of fear: with all watchfulness keep your heart (Prov 4:23); O Timothy, keep that which is committed to your trust (1 Tim 6:20). And keep this with the help of the Holy Spirit who dwells in us : know you not that you are the temple of God, and the Spirit of God dwells in you? (1 Cor 3:16).
According to another version he urges him to maintain sound doctrine and to persevere in it.
32 . Then when he says, you know this , he shows why it was necessary to give this admonition, both because some are slackening and some are progressing. For when a person sees some of his associates making progress and others slowing down, he strives to imitate the good ones:
first, therefore, he reminds him that some are slowing up;
second, that some are making progress, at the Lord gives mercy .
33 . Therefore, he tells him what to avoid to keep out of danger: he that thinks himself to stand, let him take heed, lest he fall (1 Cor 10:12). Therefore, he says, all they who are in Asia are turned away from me ; on which a Gloss says: they were full of deceit; for they pretended to sympathize with the Apostle, but only to obtain information with which to slander him . Therefore, they who are turned from me are now in Asia: among them were Phigellus and Hermogenes , who were converted by James.
34 . Then when he says, the Lord gives mercy to the house of Onesiphorus , he shows the progress others are making, and especially a certain Onesiphorus, stressing in particular the good works he performed for the Apostle in Rome and then in Asia. In regard to the first he calls three things to mind: first, he wishes him God’s mercy; second, he show the merits of mercy; third, the time of mercy.
He wishes the first when he says, the Lord gives mercy , because the present life is one of misery: man born of woman and living for a short time, is filled with many miseries (Job 14:1). He says, to the house of Onesiphorus , i.e., not only to the person, but to the family, because the goodness of one draws down grace upon the whole family: if that house be worthy, your peace shall come upon it (Matt 10:13).
The merit of mercy is the mercy he showed the Apostle; hence he says, because he has often refreshed me , namely, by affording him rest: blessed are the merciful, for they shall obtain mercy (Matt 5:7); shall not the dew assuage the heat ? (Sir 18:16); the bowels of the saints have been refreshed by you, brother (Phlm 1:7). And of my chains : I labor even unto bands as an evildoer (2 Tim 2:9). He has not been ashamed, but when he was come to Rome, he carefully sought me , as a friend does: if you would get a friend, try him before you take him (Sir 6:7); he that is a friend loves at all times (Prov 17:17).
He wishes him mercy in the age to come, when he says, in that day in which the Lord will judge us all, when mercy will be needed, not only in Rome, but at Ephesus . For this he is deserving of God’s mercy.