Thomas Aquinas

Above he admonished Timothy to zealous preaching of Christ; here he leads him to this through an example. And first he sets down this; second he leads him to the following of himself, at the words "having the form"; third he shows the necessity of following, at the words "you know this." Likewise, first he sets down his own office; second he shows what he suffers for the execution of his office, at the words "for which cause"; third, the certainty of hope, at the words "for I know."

Now he describes his office in three ways; for he calls himself a preacher, for the arousing to good morals. Below, IV, 2: "Preach the word, be urgent in season." Mark, last chapter: "Preach the Gospel to every creature." An apostle, for the ruling of the Church, because apostles are the prelates of the Church. Galatians II, 8: "He who worked in Peter unto the apostolate of the circumcision worked also in me among the Gentiles." And a teacher, instituted for teaching the holiness of faith and the knowledge of God. I Timothy II, 7: "a teacher of the Gentiles in faith and truth." Joel II, chapter 23: "Sons of Sion, exult and rejoice in the Lord our God, who has given you a teacher of justice."

But he says "in which I am placed." Here note three things. First, that he did not assume it to himself, but was placed by Him. Hebrews V, 4: "No one assumes to himself the honor, but he who is called by God, as Aaron was." Second, in the placing, order is designated. Third, firmness, because, being instituted according to the order of reason, he remained firmly. John XV, 16: "I have placed you that you should go and bring forth fruit, and your fruit should remain." Judges V, v. 20: "the stars remaining in their order and their course."

Then, when he says "for which cause," he shows what he suffers for the execution of his office, saying "these things" — adverse things — "I suffer," namely chains and weariness, and this for the faith of Christ. Below, II, 9: "I labor even unto chains." And he says "for this cause," because to suffer simply is not praiseworthy, but only for a just cause. Matthew V, 10: "Blessed are they who suffer persecution for justice." And therefore, "but I am not confounded," because it is not to the confusion of him who suffers for justice. I Peter IV, 15: "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed," etc. Acts V, 41: "The apostles went rejoicing," etc.

Then, when he says "I know," the certainty of hope is set down, which makes him not be confounded; and this too comes from the greatness of God who promises. And therefore he says "in whom I have believed." And note that in one way, to believe is an act of faith; and the sense is "I know," etc., that is, I know that He who promised is truthful, and powerful to render eternal life, which He promised to the man existing faithful.

But against this it follows that knowledge and faith would be the same, and the known and the believed would be the same, which is impossible, because it belongs to the nature of the known that it be seen, but to the nature of the believed that it not be. I respond: in faith there are two things, namely that which is believed, and He in whom it is believed. Of that which is believed, there cannot be knowledge, because thus it would lose the nature of the believed; but of Him in whom it is believed, there is knowledge, because it is known through most evident reason that God is truthful. And thus he says: "in whom I have believed." I John IV, 1: "Do not believe every spirit, but test the spirits if they are of God." Proverbs XIV, 15: "The innocent believes every word," etc.

In another way, one is said to believe the faith of him to whom he commits his own thing, and this sense is truer; as if he were to say: because I have believed — that is, committed — myself, my labors and sufferings, to God, I know that He is powerful to keep my deposit, etc. And note, that "deposit" is said in two ways. In one way, that which I have deposited. And thus a man deposits with God his own salvation, when he commits himself wholly to God. I Peter V, v. 7: "Casting all your care upon Him, because He has care of you." Psalm LIV, 23: "Cast your care upon the Lord, and He will nourish you." Likewise he deposits his works, namely when he does not immediately receive his reward, but in time to come. And thus, he who does good deposits it with God. And this until that day, when He will judge the hidden things of men, to whom God will then render the reward of their labors. Wisdom X, 17 and Isaiah III, v. 10: "Say to the just man that it is well, for he shall eat the fruit of his inventions." Or "deposit," that is, the office which has been placed in my keeping, namely the office of the Gospel. Acts IX, 15: "This man is to me a vessel of election, to carry my name," etc. Also, God is powerful to keep His apostle even unto his death.

Then, when he says "having the form," he leads to the following of himself, and there is a double reading. One says "have," the other "having." If it says "having," then first he sets down his fitness, which he sets before Timothy as an example of the apostle to be imitated; second he exhorts to imitation, at the words "the good deposit." Now the Apostle had good fitness according to two things, namely according to learning as to knowledge; and therefore he says "of sound words." Likewise according to virtue; hence he says "in faith and love." He says therefore: you cannot excuse yourself, if you do not bear yourself patiently even unto chains as I do, because you have the form of sound words, namely which contain no corruption of falsehood. Titus II, 1: "Speak the things that befit sound doctrine." And doctrine is called sound, not corrupted, effectively, because it makes us sound. And he adds "which you have heard from me," as if he were to say: you have not been deceived, because I have handed on to you what I heard from Christ. I Corinthians XI, 23: "For I have received from the Lord that which also I delivered unto you." Luke X, v. 16: "He who hears you, hears me." And this "in faith and love," because if someone knew all the sound words and did not believe, he would not be fit, nor even if he did not love, because he would easily fall away from the doctrine, either through adversity or through prosperity. Hebrews XI, 6: "Without faith it is impossible to please God." I John III, 14: "He who does not love, remains in death." And this "in Christ Jesus," because true faith is of those things which Christ taught, and true love is in Christ, because He gave the Holy Spirit, through whom we love God.

Having these things therefore, "guard the good deposit," namely which I have given you, that is, the office of preaching, so that you never depart from the truth, nor on account of fear ever abandon the office of preaching at any time. Proverbs IV, 23: "Keep your heart with all watchfulness," etc. I Timothy VI, v. 20: "O Timothy, guard the deposit." And guard this by a good help, namely through the Holy Spirit, who dwells in us. I Corinthians, chapter III, 16: "Do you not know that you are the temple of God, and the Spirit of God dwells in you?"

According to the other reading, he admonishes to two things. First, to sound doctrine; second, to perseverance in it.

Then, when he says "you know this," he shows the necessity of the admonition from the falling-away and the progress of others. For when someone sees some of his companions progressing and some falling away, he strives to follow the good. And therefore first he calls to mind those who fall away; second, those who progress, at the words "may He grant mercy." He shows therefore what he should beware of, otherwise there is danger. I Corinthians X, 12: "He who thinks himself to stand, let him take heed lest he fall." And therefore he says: "turned away," etc. The Gloss: these men were full of deceit, for they had been with the apostle feignedly, namely that they might learn, whence they might make calumny against the apostle. These, then, who are turned away from me, are now in Asia, among whom especially are these two, who were converted through James.

Then, when he says "may He grant mercy," he shows the progress of others, and especially of a certain Onesiphorus, calling to mind first the good things which he conferred on him at Rome, second those in Asia. Likewise, first he wishes him the mercy of God; second he shows the merit of the mercy; third, the time of the mercy.

The first, when he says "may He grant mercy." Rightly does he wish him mercy, because the present life is misery. Job XIV, 1: "Man born of woman, living a short time, is filled with many miseries." He says "may He grant to the house of Onesiphorus," not only to the person, but to the family, because on account of the goodness of one, grace is derived to the whole family. Matthew X, 13: "And if that house be worthy, your peace shall come upon it."

Now the merit of the mercy is the mercy which they had toward the apostle. Hence he says "because he has often refreshed me," namely by affording rest. Matthew V, 7: "Blessed are the merciful, for they shall obtain mercy." Ecclesiasticus XVIII, 16: "Shall not the dew cool the heat?" Philemon v. 7: "The hearts of the saints have been refreshed through you, brother." "And my chain." Below, II, 9: "I labor even unto chains, as an evildoer." He was not ashamed, but when he had come to Rome, he sought me out solicitously as a friend. Ecclesiasticus VI, 7: "If you would possess a friend, possess him in trial." Proverbs XVII, 17: "He who is a friend loves at all times."

Now he wishes the mercy of the age to come, when he says "in that day," namely in which the Lord will judge all, when mercy is necessary — and not only at Rome, but also at Ephesus. And therefore he is worthy of the divine mercy.