Commentary on 2 Timothy (Super II Epistolam ad Timotheum Lectura)

Having set forth beforehand the dangers of the last times, and Timothy's fitness for resisting them, here he shows how he should resist. And first the admonition is set forth; second its necessity, at the words for there will be a time. Again, first his solemn charge is set forth; second the admonition, at the words preach the word. In the solemn charge two things are to be considered, namely before whom he makes the charge, and by whom.

Now he makes the charge before two, namely before him who is our beatitude, and before him who leads us into beatitude. Now our beatitude is God. Ps. 32:12: blessed is the nation whose God is the Lord. And therefore he says I testify before God, that is, I call God to witness that I am making this admonition. For this witness is not deceived. 2 Cor. 1:23: but I call God to witness upon my soul. And Christ, whose part it is to lead into beatitude. Rom. 5:2: through whom also we have access by faith into this grace. Or otherwise he does indeed lead in, because he himself is to judge the living and the dead. And then he calls living those who will be found alive at his coming, who indeed will die, but because they will rise again in a short time, they are called living. 1 Thess. 4:14: we who are alive, who remain unto the coming of the Lord, shall not go before those who are asleep. Or he calls living the good, namely those who live the life of grace, and dead, the wicked. 1 John 3:14: he who does not love abides in death. And these too he judges. Acts 10:10: he it is who was appointed by God judge of the living and the dead.

But since Christ is God, how does he here use this conjunction, before God and Christ? I answer: it can be said that it is said before God, namely the Father, and Christ, that is, the Son. For the Father is the fount of divinity.

Then when he says and by the coming, etc., he makes the charge by two things desirable to the saints: the first is the coming of Christ. Luke 12:36: like men waiting for their lord, when he shall return from the wedding. Apoc., the last chapter: come, Lord Jesus. The second is his kingdom. Matt. 6:10: thy kingdom come. He reigns indeed according to a general power over every creature. Matt., the last chapter: all power is given to me in heaven and on earth. But specially and spiritually he reigns in the saints, in the present through grace, and in the future through glory. Which saints are not of this world. John 18:36: my kingdom is not of this world. But this kingdom is begun here, and will be consummated in the future, when all kingdoms will be subjected to him, both willing and unwilling. Ps. 109:1: until I make thy enemies, et cetera.

Next, when he says preach the word, the admonition is set forth, namely that he be urgent in teaching, which is twofold. One toward all, which he sets forth first; the other toward some, and this he sets forth second, at the words reprove. Again, first he admonishes him to carry out the general teaching; second he teaches the manner of carrying it out. He says therefore preach the word, namely of the Gospel. Mark, the last chapter: going into the whole world, preach the Gospel to every creature. In preaching there are two things, namely the declaration of truth, and instruction unto morals. And the preacher ought to do these two things. Luke, the last chapter: beginning at Moses, and all the prophets, he interpreted to them in all the Scriptures, et cetera.

The manner is insistence and continuation, whence he says be urgent in season, out of season. 2 Cor. 11:28: my daily insistence, et cetera. But he says out of season. On the contrary, Ecclus. 20:22: a parable shall be rejected from the mouth of a fool; for he does not speak it in its proper time. Again, Prov. 15:23: a word in season is best.

It must be said that the preacher, according to the truth, ought always to preach in season, but according to the false estimation of the hearers, he ought to preach out of season, because the preacher of truth is always in season for the good, and always out of season for the wicked. John 8:47: he who is of God hears the words of God; therefore you do not hear, because you are not of God. Ecclus. 6:21: how exceedingly harsh is wisdom to unlearned men. For if a man wished to keep this fitting time, so as to speak only to those who wish to hear, he would profit only the just; but it is fitting that sometimes he also preach to the wicked, that they may be converted. And for this out of season is added. Is. 58:1: cry, cease not, et cetera.

Next, when he says reprove, the teaching in particular is set forth, which he sets forth first; second the manner, at the words with all patience. Now in instructing someone, he can instruct him specially, either concerning things pertaining to faith; for instance, that he teach the truth, and remove error; and as to this first he says reprove, namely errors. Titus 2:15: reprove with all authority. Or concerning things pertaining to good morals, and to this he must sometimes bring in one who is good and a superior, and then he ought to admonish gently and kindly; whence he says entreat. 1 Tim. 5:1: rebuke not an elder, but entreat him as a father. Gal. 6:1: you who are spiritual, instruct such a one in the spirit of gentleness, and especially if he does not sin out of malice. But if he is instructing or dealing with one who is evil, he ought to rebuke him; therefore he says rebuke. Titus 1:13: for which cause rebuke them sharply, that they may be sound in the faith. Job 5:17: reject not the rebuke of the Lord.

But what is the manner? With all patience, lest you appear angry, and instruct out of anger, but calmly. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:14: they shall be well-patient, that they may announce. And teaching, namely concerning those things which pertain to faith, and in those things which pertain to morals. Jer. 3:15: they shall feed you with knowledge and doctrine.

Then when he says for there will be, he shows the necessity of the aforesaid admonition. Now there is a threefold necessity of the aforesaid: and the first on the part of the hearers; the second on the part of Timothy, at the words but you; the third on the part of the apostle, at the words for I already. Concerning the first he does two things, for first he sets forth the necessity; second he explains his statement, at the words and from the truth.

The first necessity is the perversity of the hearers in hearing, in that they are unwilling to hear useful things, but curious things. He says therefore, as to the first: be urgent, while they are unwilling to hear sound doctrine, for there will be a time when sound doctrine, etc., when there will be evil teachers. Acts 20:29: I know that ravenous wolves will enter among you after my departure. Whence he says they will not endure, that is, your teaching, namely Christ's, will be hateful to them. Prov. 8:8: all my words are just, there is in them nothing crooked, nor perverse.

The other perversity is that they wish disorderedly to hear curious and harmful things. Prov. 1:22: how long, little ones, will you love childishness, and fools desire those things that are harmful to them, and the imprudent hate knowledge? Therefore he says but according to their own desires they will heap up, that is, they will multiply, et cetera. Against whom it is said, James 3:1: be not many masters, my brethren, knowing that you receive a greater judgment. And it is a heaping up when the unworthy and insufficient are multiplied, and it is more a heaping up if four unworthy ones arise, than if a hundred good ones; because, as is had in Wisdom 6:26, a multitude of the wise is the health of the world. Is. 30:10: speak to us pleasing things. And this is according to their own desires, because one wishes to hear one thing, another another, and thus they seek diverse masters. And he says teachers, itching in the ears, namely the hearers. One is said to have an itching in the feet, who does not wish to rest. But in the ears, he who always wishes to hear new things, unheard-of things, and curious things, and sometimes harmful things. Acts 17:21, the Athenians occupied themselves with nothing else, except either to learn, or to hear something new. And therefore heretical doctrine is multiplied. Prov. 9:17: stolen waters are sweeter, and hidden bread more pleasant, et cetera.

Next, when he says and from the truth, he explains the statement: and first he restates what he had said, that they do not endure sound doctrine, when he says they will turn away their hearing from the truth. Doctrine is sound when it does not have falsity mixed in, therefore they do not endure sound doctrine, since they are unwilling to hear the truth. Hosea 4:1: there is no truth, and there is no mercy, and there is no knowledge of God in the land. John 8:45: if I tell you the truth, why do you not believe me? Second, what he had said, they will heap up, etc., he explains when he says but they will be turned unto fables. A fable is composed of marvels in which truth is lacking. And such things men having an itching in the ears wish to hear. 1 Tim. 4:7: avoid foolish and empty fables.

Then when he says but you, the necessity on the part of Timothy is set forth, to whom the office had been committed; and therefore it was necessary that he preach. And first he admonishes him to solicitude; second he leads him to labor; third he moderates the labor. He says therefore but you, watch. As if to say: these act thus, but you, et cetera. Matt. 24:42: watch, because you know not what hour your lord will come. Luke 2:8: and there were shepherds in the same region watching, and keeping the night watches over their flock. Rom. 12:8: he who is in charge, with solicitude.

But because solicitude without labor is empty, therefore first he leads him to labor universally; second he determines in what he must labor; third the necessity of laboring. He says therefore: watch, but in such a way that you do something; and therefore labor. Wisdom 3:20: the fruit of good labors is glorious. And this in all things, that is, in every kind of man. Is. 32:15: blessed are you who sow upon all waters. Mark, the last chapter: preach the Gospel to every creature.

Whence next he determines in what he must labor, saying do the work of an Evangelist, that is, evangelize. For this is a noble work; because for this Christ was sent. Luke 4:43: to other cities I must preach the gospel, because for this I was sent. Is. 41:27: the first shall say to Sion: behold, I am here, and I will give an evangelist to Jerusalem. Now sometimes an Evangelist is said to be one who wrote a Gospel, and thus there are four; sometimes one who preaches it, and thus it is said here and in Eph. 4:11.

Now the necessity of this labor is, because it is your ministry, committed to you. And therefore fulfill it, namely by preaching. Col. 4:17: say to Archippus: see to the ministry which you have received in the Lord, that you fulfill it. Now he fulfills the office of an Evangelist, who preaches by word, and fulfills by deed. Acts 1:1: Jesus began to do and to teach.

Next he leads him to moderation, saying be sober, either with regard to bodily sobriety, which befits a preacher. For drunkenness is an enemy of wisdom. Eccle. 2:3: I thought to withdraw my flesh from wine. Or rather sobriety is put here for discretion. Acts 26:25: I speak words of sobriety, and of truth. 1 Peter 5:8: be sober, et cetera.

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*.

He asks to be visited, and first he calls him to himself; second he indicates his own condition, at "Alexander"; third he concludes the epistolary greeting, at "they greet you." Again, first he commands that he come; second he assigns him a companion, at "take Mark"; third he shows what he should bring, at "the cloak." Concerning the first he does two things, for first he calls him; second he assigns the cause of the calling, at "Demas." He says therefore: because I am soon to depart from the world, hasten to come to me quickly. And this, that they might console one another, and that he might help him in the preaching of the Gospel, for which he was anxious, being in chains. Prov. 18:19: A brother who is helped by a brother is like a strong city. The cause of the calling is that he was deprived of the fellowship due to him. And first by one who had departed on account of his own fault; second, because he had sent certain ones to preach. He says therefore "for Demas," etc., that is, he preferred the love of this age to love of me. 1 John 2:15: If anyone loves the world, the charity of the Father is not in him. Crescens, a certain disciple, went into Galatia, sent by the apostle. Titus also, sent by him, went into Dalmatia, where in the end he is said to have been bishop. Job 38:35: Will you send lightnings, and will they go? "Luke alone is with me" — this one he retained in the preaching of the Gospel, in which he was gracious. 2 Cor. 8:18: whose praise is in the Gospel throughout all the Churches.

Then when he says "Take Mark, and bring him," he assigns him a companion; and concerning this he does two things. First he assigns him a companion; second, the reason for this. This Mark is called by another name John, and is the cousin of Barnabas. Acts 15:37f. it is said that Barnabas wanted to take Mark, but Paul was unwilling. And on account of this a dissension arose between them, so that he departed from them. Col., last chapter: Mark, the cousin of Barnabas. The reason is, "because he is useful to me," etc.

Then when he says "the cloak," etc., he says what he should carry. Carpus is a certain saint. The "penula" according to Jerome was a scroll of the law, which they had on paper in the manner of a roll, and this he calls the "penula." Or "penula" is said to be some garment; but, according to Chrysostom, it was a common garment. And because the apostle at Rome was poor, not receiving from others, therefore he wanted a garment to be brought to him. Haymo says that it was a special garment as a sign of nobility. Hence in Acts 22:25, Paul said that he was a Roman citizen. For Paul's father served the Romans at Tarsus of Cilicia; and from this he was made a Roman citizen: and the "penula" was a garment as a sign of the consul. And perhaps his father was consul there. Or "penula" is said to be a satchel where the books were, which seems to be the case, because there follows "and the books." But what need had the apostle, full of the Holy Spirit, of books? Again, his dissolution was at hand. I respond. It must be said that it was on account of two things. First, that in reading he might have comfort. 1 Macc. 12:9: having the holy books for comfort. For in books there is a remedy against tribulations. Or he says this lest they be lost, but might remain for the faithful. Again, the more he was approaching death, the more he pressed on with the service of the Scriptures; just as it is said of Ambrose that up to his last illness he did not cease to write; hence, while writing that Ps. 47:2: "Great is the Lord, and greatly to be praised," etc., he died. "But especially the parchments." Parchments are unwritten papers, or leaflets, where he had written his letters, or his sermons.

Then when he says "Alexander," etc., he shows what things were with him, and what things are with him. And first on the part of men; second on the part of God, at "but the Lord stood by me." Again the first is divided into two; for first he tells him about a certain one who was against him; second about the negligence of those who did not help him, at "in my first defense," etc. Again, first he sets forth the fault of the one wickedly attacking; second he shows his future punishment, at "the Lord will repay him," etc.; third he shows how he is also to be punished according to the Church, at "whom you also avoid." It seems that this Alexander was a coppersmith, or a keeper of the treasury; and he was one of those who said that the legal observances were to be kept as necessary for salvation. 1 Tim. 1:19: concerning the faith they have made shipwreck, of whom is Hymenaeus and Alexander. And some say that this is the one about whom it is said in Acts 19:24, because he stirred up a sedition against the apostle; but the name disagrees, because that one was Demetrius, this one Alexander, and Luke; because that one was at Ephesus, this one at Rome. And he adds "he showed me many evils." And note that he does not say "he did," but that "he showed," because the wicked can show their intent against the just, but do not always carry it out, Jer. 1:19. Jer. 15:20: They will fight against you, and will not prevail, because I am with you. Job 5:12: who scatters the thoughts of the malicious, so that their hands cannot accomplish what they have begun. Who catches the wise in their own cunning, and scatters the counsel of the wicked.

Then when he says "the Lord will repay him," etc., he sets down his future punishment. But note that he does not put the optative verb, "may he repay," but says "he will repay"; because it is signified that the punishment has been prepared by God, which the apostle foresaw from his obstinacy. Ps. 61:13: because you will repay each one according to his works. Yet, together with the fact that punishment is reserved for him in the future, the Church ought also to punish him by excommunicating him. Hence he adds "whom you also avoid," namely as a heretic. Titus 3:10: A heretical man, after one and a second correction, avoid. Of this saying he also gives the reason, saying "for he greatly withstood our words." Acts 7:51: You have always resisted the Holy Spirit.

Consequently he sets down the negligence of those not helping him; and first he reproves their fault; second he asks pardon for them, at "may it not be imputed to them." He says therefore "in my first," etc. The Gloss says that the apostle often fought against Alexander who taught wrongly, and in person no one stood by him. But this does not seem to be his meaning here, because this Alexander was not so great that the apostle needed others to dispute with him. But it must be said that, as it is said in Acts 25:21: "Paul, appealing, was sent to Rome," and therefore it was necessary that he be presented to Caesar, that the cause of his mission be examined, and the Jews came against him. And this the apostle calls his first defense. In which the disciples were absent to him, fearing lest they be punished by the cruel Nero. Ecclus. 51:10: I was looking for the help of men, and there was none. Is. 63:3: I have trodden the winepress alone, and of the nations there is no man with me. But it could be said that this was because from the beginning no one knew. But this is false; rather, they withdrew out of a certain faintheartedness. Ps. 87:19: You have put far from me friend and neighbor, and my acquaintances, because of misery. Job 6:15: My brothers have passed by me, etc. But because they did it out of weakness, he prays for them, and does not excommunicate, saying "may it not be imputed to them." Luke 6:28: Pray for those who slander you.

Then when he says "but the Lord," he shows what is done concerning him on the part of God, whose help he first sets down; second, the effect of this, at "and let them hear." He says therefore: all have forsaken me, but where man is lacking, God offers himself. Ps. 24: for my father and my mother have forsaken me, but the Lord has taken me up. Hence he says "the Lord stood by me," namely to help me. Jer. 20:11: The Lord is with me like a mighty warrior. Ps. 15:8: I foresaw the Lord always in my sight, because he is at my right hand, that I be not moved. And how? "And he strengthened me," giving fortitude of soul, so that I would not be stunned before Caesar. Ezek. 3:14: the hand of the Lord was with me, strengthening me. And this "that through me," etc., which is fulfilled when it is spread to many, and when what is said by mouth is fulfilled by deed. Acts 9:15: a vessel of election, etc.

Then when he says "and let them hear," the effect of the divine help is set down. And first as to the past; second as to the future; third he gives thanks. But the benefit regarding the past is twofold, namely deliverance from fault and from punishment. He says therefore: the Lord stood by me, and therefore in that summons I was delivered, because I was not condemned by Caesar; but it was permitted to me that I might go where I wished. And therefore he says "and let all the nations hear," namely that others might be encouraged along with him to come. Ps. 95:5: Declare his glory among the nations. And that the insult of the Jews might be put down. And he adds "I was delivered from the mouth of the lion," that is, from the cruelty of Nero. Prov. 19:12: As the roaring of lions, so is the wrath of a king. Prov. 28:15: A roaring lion and a hungry bear is a wicked prince over a poor people. Second, he was delivered from fault; hence he says "the Lord delivered me from every evil work." But some are delivered from punishment, falling into the fault of denial of the faith. Ps. 17:18: He rescued me from my most powerful enemies, and from those who hated me, etc. And this through God. Wis. 8:21: I cannot be continent unless God grants it. "In the future he will save me." Is. 45:17: Israel is saved in the Lord with an eternal salvation. And he says "into the heavenly kingdom." Luke 22:29: I dispose to you, as my Father has disposed to me, a kingdom. Matt. 5:12: your reward is abundant in heaven. And therefore he gives thanks, "to whom be glory." 1 Tim. 1:17: to the king of ages.

Then when he says "greet," etc., he enjoins on him the greeting of others; second he greets him on the part of others; third on his own part. Again, concerning the first, first he enjoins the greeting of others; second he determines the time of coming. He says therefore "greet Prisca," namely who is the woman, "and Aquila," the husband of Prisca, whom he puts first because perhaps they were more devout, "and the household of Onesiphorus." But why not him, but the household? Because perhaps he was dead, and therefore he greets the family; or perhaps because he was with him at Rome. Determining the time of coming, first he shows the necessity; second he pursues his purpose. The necessity is on account of others remaining in other places. Again, on account of the disturbance of the sea. Then he sets down the persons greeting, as is evident. And in the usual manner, lest the letter be corrupted, he writes in his own hand: "Grace be with you. Amen."