Thomas Aquinas

Above, he warned that if he was going astray, he should press on to teach — this for the sake of his hearers and for Timothy himself; here he introduces a third necessity, namely on the part of the Apostle, namely that he was soon to be taken away from the world. And first he foretells that his death is imminent; second he commands that Timothy visit him, there *make haste*. Concerning the first he does two things: first the imminence of his death is designated; second, the security of the one dying, there *the good fight*. Concerning the first he does two things, for first he announces the sufferings he was undergoing; second he foretells the death that was awaited, there *and the time of my*. As to the first he says: *for I am already being poured out*, as if to say: presently I am being poured out. Now the suffering of the saints is called an immolation. Phil. II, 17: *but even if I am sacrificed upon the sacrifice, and I rejoice in the service of your faith*. Ps. CXV, 17: *to you I will sacrifice the victim of praise*, namely by suffering for you. In antiquity, in the sacrifices that were offered from liquids, certain foretastings were made; and these were called libations. Rom. XI, 16: *but if the firstfruit is holy, so is the lump*, etc. And therefore he calls his imminent sufferings libations. And although he had already for a long time undergone them, yet the time of his dissolution is at hand. Now there is a twofold dissolution, namely of the soul from the body. Eccle. ult.: *and let the dust return to its earth, from which it was: and let the spirit return to God who gave it*. Likewise there is the dissolution of the body into dust. Gen. III, 19: *dust you are, and unto dust you shall return*.

Then when he says *good*, he shows the security of his death. But it must be known that there is a difference between the death of the just man and of the sinner, because, as is said in Prov. XI, 7, *when the wicked man has died, there will be no further hope*. For because he has hope in these transitory things, therefore he has no hope in the eternal things. But the just man has hope in the eternal things, and not in the earthly. First, therefore, he sets down the merit of his security; second, the security of the reward, there *for the rest*. The merit of this life consists in three things, namely in resisting evils, in advancing in goods, and in using well the gifts of God. The first is called a certain contest; hence here he says *I have fought the good fight*. Now a contest is called good, first, if it is for good things; for instance if it is for the faith and for justice, as was the apostles'. Jude I, 3: *concerning your common salvation I found it necessary to write to you, exhorting you to contend earnestly for the holy faith once delivered*. Ecclus. IV, 33: *strive for justice for your soul, and even unto death contend for justice*. Second, on account of the manner of the contest, namely if it is contended carefully and lawfully. Above II, v. 5: *he will not be crowned, unless he has contended lawfully*. I Cor. IX, 29: *thus I fight, not as one beating the air, but I chastise my body*, etc. Third, on account of the difficulty of the contest. Wisd. X, 12: *and she gave him a hard contest, that he might conquer*.

According to what pertains to advancement in goods it is called a course; hence there follows *I have finished the course*. I Cor. IX, 24: *so run, that you may attain*. And the advancement of the saints is called a course, because they run with haste, so as, by improving, to complete it, driven on by the goads of charity. Heb. IV, 11: *let us hasten, therefore, to enter into that rest*. Ps. CXVIII, 32: *I have run the way of your commandments*. But still the contest and the course of death remained: therefore he had not finished the course, nor had he fought. It must be said that just as a man who begins well and intends to finish has the work perfectly, so too the apostle: for he had already begun, and he intended to finish. The good use of the gifts of God is twofold, namely the preserving of the faith, and therefore he says *I have kept the faith*, which he does who uses the gifts of God for the glory of God and the salvation of his neighbors. Matth. XXIV, v. 45: *who, do you think, is the faithful and prudent servant, whom his lord has set over his household?* I Tim. I, 12: *he judged me faithful, putting me into the ministry*. Or: I have kept in myself the virtue of faith. Rom. XIV, 23: *all that is not of faith is sin*. On account of which, Matth. X, 16: *be prudent as serpents*, that is, guard the faith, as the head and foundation of the virtues.

Then when he says *for the rest*, the hope of the reward is set down, which first he sets down; second he shows its giver, there *which will render*; third he sets down the sharers of the reward, there *who love*. He says therefore: since I have fought and finished the course, nothing remains except that I be crowned. It is called the crown of justice, which God will render from his justice. But against this: because eternal life is given from grace. Rom. VI, 23: *the grace of God is eternal life*, and cap. VIII, 18: *the sufferings of this time are not worthy to be compared to the future glory*; therefore not from justice. I answer. It must be said that it is grace to you as regards the root of meriting; justice as regards the act, which proceeds from the will. Or: it is the crown of justice, which is given from justice, because it is given to the just according to just works. Is. III, 10: *say to the just, that he shall eat well the fruit of his devisings*, etc. This crown is twofold: one principal, one secondary. The first is the essential reward, which is nothing other than the joy in the truth. Is. XXVIII, 5: *in that day the Lord of hosts shall be a crown of glory, and a garland of exultation to the residue of his people*. God, therefore, is our crown. The second is the crown that is owed to special works, and this is the aureole, and one is owed to the martyrs. Above II, 5: *he will not be crowned, unless he has contended lawfully*. And it is to this that he refers when he says *I have fought the good fight*. Another is owed to virgins. Wisd. IV, 2: *crowned forever she triumphs, winning the reward of undefiled contests*. And it is to this that *I have finished the course* refers. Apoc. XIV, 4: *these follow the Lamb*, etc. The third is that of the doctors. Prov. IV, 9: *he will give to your head increase of graces, and a noble crown shall protect you*. And it is to this that he refers when he says *I have kept the faith*. And he says *laid up*, that is, reserved according to the eternal predestination. Above I, v. 12: *I know whom I have believed, and I am certain that he is able to keep my deposit unto that day*. The giver of this is God, therefore he says *which the Lord will render to me*, namely through his justice, *in that day*. For this is the crown of glory, and this is twofold, namely of the soul; and this is rendered to the saints *in that day*, namely in death. Hence here he says *the time of my dissolution is at hand*. II Cor. V, 1: *if our earthly house of this habitation be dissolved, we have a building from God*. The other is of the body, and this will be rendered *in that day*, namely of judgment. I Cor. XV, 43: *it is sown in dishonor*, etc. The sharers of this are all the saints, hence he says *and not only to me*, namely it is laid up. Apoc. ult., 20: *come, Lord Jesus*. Cant. V, 1: *let my beloved come into his garden, that he may eat the fruit of his apples*. Those who do not love God have nothing by which to love his coming. Amos V, 18: *woe to those who desire the day of the Lord*. Because the crown is owed to charity alone. Jn. XIV, 21: *he who loves me shall be loved by my Father, and I will love him, and I will manifest myself to him*.