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

By night and by day I was burned with heat and with frost, etc. Gen. XXXI, 40. These are the words of Jacob, showing and commending pastoral care, and the pastoral office; in which, concerning this office, three things are set down, namely diligence, patience, and solicitude.

The first is that he ought to bear the care of the flock without interruption. Hence he says by night and by day. By night in praying, by day in teaching. Is. XXI, 8: Upon the watchtower of the Lord I stand continually by day, and upon my watch I stand through whole nights. Or by day, that is, in the time of prosperity; and by night, that is, in the time of adversity, in which the prelate ought to attend to the care of the flock. II Cor. VI, 7: through the arms of justice on the right hand and on the left. Prov. XVII, 17: He who is a friend loves at all times.

The second is that patience is especially necessary for a prelate. For a prelate ought to endure all things for the sake of the salvation of the flock. Io. c. X, 11: The good shepherd gives his life for his sheep. Prov. XIX, 11: The learning of a man is known through patience. Hence he says with heat, that is, with the fervor of an impending persecution. Iac. I, 11: The sun arose with burning heat, and dried up the grass. Frost, that is, the fear of things to come. II Cor. VII, 5: without were fightings, within were fears.

The third is that he presides in solicitude, as is said Rom. XII, 8. And this drives away the sleep of negligence. Hence it is added, Gen. XXXI, v. 41: and sleep fled from my eyes. Prov. VI, 3: run about, hasten, stir up your friend, do not give sleep to your eyes.

Rightly, therefore, do these words fit the matter of this epistle. For in the first he instructs him concerning ecclesiastical ordination. But in this second he treats of such great pastoral solicitude, that he should even sustain martyrdom for the care of the flock, as is clear in the prologue.

This epistle is divided into a greeting, and a narration. The second part begins at "I give thanks." Again, first the person greeting is set down; second, the person greeted; third, the goods wished for.

The person greeting is described from the name "Paul," which signifies smallness, which befits him on account of humility of mind and tribulation, which make a man small — to such an extent that Christ is said to have been made small on account of his sufferings. Heb. 2:9: "him who was made a little lower than the Angels," etc. Again, from dignity, which he sets down first; second, the origin of the dignity; third, the fruit.

The dignity is great, because he is "an apostle of Jesus Christ," that is, sent by Christ. Lk. 6:13: "he chose twelve from among them, whom he also named apostles." He obtained this dignity because he labored more than all, 1 Cor. 15:10, and Gal. 2:8: "he who worked in Peter unto the apostolate of the circumcision worked also in me among the Gentiles."

The origin of the apostolate is the will of God, whence he says "through the will of God" — which some forestall, because they thrust themselves in; against whom it is said, Heb. 5:4: "no one takes the honor to himself, but he who is called by God, as Aaron was." Again, some are permitted it on account of the sins of the people. Job 34:30: "who makes a hypocrite man to reign, on account of the sins of the people." But this is "through the will of God," which he says, because not through his own will.

The fruit, however, is not something earthly, but "according to the promise of life, which is," etc., that is, for obtaining the eternal life promised by Christ. This ought to be the end of prelates. 1 Cor. 9:25: "they indeed that they may receive a corruptible crown, but we an incorruptible one." Dan. 12:3: "they who instruct many unto justice, as stars unto perpetual eternities."

The person greeted is Timothy, his son, converted by him, Acts 16:1. "Dearest," because of one mind with him. Phil. 2:20: "I have no one so of one mind," etc.

The goods wished for are three, namely "grace," through which there is remission of sins; "mercy," through which we obtain the final good; "peace" — the Gloss: that is, tranquility of mind; this befits a prelate, who is appointed for this, that he may procure peace. In John, the Lord said: "peace be to you"; and he commanded those entering a house to offer peace, as is found in Matt. 10:12. And this "from God the Father," who is the giver of every good, Jas. 1:5. Again, "from Jesus Christ," who is mediator inasmuch as he is man, of God and men. 2 Pet. 1:4: "through whom he has given us the greatest and precious promises."

Here begins the epistolary narrative, in which he first fortifies him against present persecutions; secondly, against future dangers to the Church, in chapter III, where *but know this*. Again, first he leads him to persist in preaching, which was then the cause and occasion of persecution; secondly he exhorts him to endure tribulations for the sake of Christ, at *do you therefore*, etc., chapter II. Again, first he recalls the good qualities of Timothy himself; secondly he exhorts him to the use of these good qualities through persistence in preaching, at *through which*, etc.; thirdly he sets himself forward as an example, at *in which I have been appointed a preacher and apostle and teacher*, etc. Again, first he sets forth the affection which he had for Timothy; secondly he sets forth the good qualities of Timothy, which called forth in him an affection of this kind, at *mindful*. The affection is shown through two things, namely through prayer and through desire. And so he gives thanks to God for the affection which he has for Timothy, because it is of charity, and charity is the chief gift; as if he were to say: I reckon that I have obtained grace, in that I have such a sincere affection for you. And he says *to my God*, whom, in a special way, *I serve from my forefathers*, not from carnal parents, since 1 Tim. 1: *Christ came to save sinners, of whom I am the first*; but by a service handed down from my forefathers, namely the patriarchs and prophets, who served God sincerely. And he says, *from my forefathers*, because children more easily imitate paternal perfection, both because they are instructed by them, as Tobias was, and also because they more easily imitate friends. And how do I serve him? *In a pure conscience*; because, as we have in Habakkuk 1, v. 13, *your eyes are pure, O Lord, that they should not see evil, and you cannot look upon iniquity*; 2 Cor. 1, 12: *this is our glory, the testimony of our conscience*. He gives thanks for this, because *without ceasing*, whether by day in prosperity, or by night in adversity, I pray for you. Likewise from desire; so he says *desiring to see you*, namely for the consolation of both. Rom. 1, 11: *for I desire to see you*, etc. Then when he says *mindful*, he shows the good qualities which were in Timothy. And first he recalls his affection toward himself; secondly his faith toward God, at *the remembrance*. He says therefore *mindful of tears*, namely which Timothy shed when he departed from him at Ephesus, ready for martyrdom. Or the tears which he shed in prayers. And this *that I may be filled with joy*, that is, this memory fills me with joy. Phil. 2, 2: *fulfill my joy*, etc. Likewise mindful of faith toward God. He first recalls his faith; secondly he shows that it was handed down from his parents, and not newly acquired. He says therefore *the remembrance*, etc. Faith is necessary for a prelate, who is the guardian of the faith. Heb. 11, 6: *without faith it is impossible to please God*. And he says *unfeigned*, for true faith is through good works. James 2, 18: *show me your faith without works, and I will show you my faith from my works*. 1 Tim. 1, 5: *the end of the commandment is charity*, etc. Wis. 1, 5: *it will flee from what is feigned*, etc. And this is not new, but *it dwelt first in your grandmother Lois*, etc. Acts 16, 1 it is said that he was the son of a Jewish woman. *And I am certain*, either by revelation, or by indications, *that in you also*.

Above he commended him for gratuitous gifts; here he exhorts him to the use of the gratuitous gifts given to him, especially in the preaching of the Gospel. And first he admonishes him in general to the use of the grace given to him; second he specifies what the use of the grace should be, at the place, "Be not thou ashamed therefore." Likewise, first he sets down the admonition; second, its reason, at the place, "for he hath not given us." He says therefore: the faith unfeigned is in thy mother and grandmother and in thee, for which cause I admonish thee.

The grace of God is like a fire which, when it is covered over with ash, does not shine: so grace is covered over in man through torpor, or human fear. Hence Timothy too, having become fainthearted, had grown sluggish about preaching. And therefore he says that thou mayest stir up the grace that is asleep. 1 Thess. 5:19: Extinguish not the spirit. And he adds, which is in thee by the imposition of my hands, namely, by which he had been ordained bishop. In which imposition of hands the grace of the Holy Spirit was given to him.

Then, when he says, for... not, the reason for the admonition is set down, and it is taken from the condition of the divine gifts. For he who receives a gift ought to work in accordance with the fittingness of the gift; therefore according to the condition of the divine gifts we ought to serve God. Now there is a twofold spirit, that of this world, and that of God. And the distinction of these is this: for spirit signifies love, because the name "spirit" imports impulsion, and love impels. But love is twofold, namely, of God, and this is through the spirit of God; and love of the world, and this is through the spirit of the world. 1 Cor. 2:12: For we have not received the spirit of this world, etc. But the spirit of the world causes one to love the goods of the world, and to fear temporal evils; and therefore he says, for God hath not given us the spirit of fear, namely, worldly fear, because this God takes away from us. Matt. 10:28: Fear ye not them that kill the body, etc. There is another spirit, the spirit of the fear of the Lord, and it is holy, and this causes God to be feared; but this fear is without punishment and without offense, and this is from God. Matt. 10:28: Fear him who can destroy both soul and body in hell. And he adds, but of power, because through the Holy Spirit we are directed amid evils, and this through power, namely, of fortitude against the adversities of the world. Luke, last chapter: Sit ye in the city till you be endued with power from on high. Likewise we are directed amid goods, because as to affection we are ordered through the love of charity, while one refers all that he loves to God. Hence he says, and of love. 1 John 3:14: He who loveth not, abideth in death. Likewise as to exterior goods; and therefore he says, and of sobriety, that is, of all temperance, by keeping the due mode and measure, namely, that we use the goods of the world temperately. Titus 2:12: That we should live soberly, and justly, and godly in this world. 1 Tim. 3:2: It behooveth a bishop to be blameless, the husband of one wife, sober.

Then, when he says, be not, he specifies the use of grace; and first he excludes the things contrary to this use; second he exhorts to the use of grace, at the place, but labor together with. But from his accustomed preaching he could be hindered on account of two things. First, through shame; second, from the punishment of the apostle, which he was suffering on account of the Gospel. And therefore, as to the first, he says, be not therefore, namely, since thou hast the spirit of fortitude, ashamed, etc. For the preaching of Christ, if it be referred to the wisdom of the world, seemed foolish, hence it seemed to have shame. 1 Cor. 1:23: We preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness. Rom. 1:16: For I am not ashamed of the Gospel. Luke 9:26: He that shall be ashamed of me and of my words, of him shall the Son of man be ashamed. As to the second, it must be known that if a robber sees someone hanged, he is ashamed to confess himself his companion. So, because the apostle was in chains, Timothy could be ashamed of him; and therefore he says, nor of me his prisoner. Eph. 6:20: For which I am an ambassador in a chain. Ecclus. 4:27: Be not ashamed of thy neighbor in his fall.

Then, when he says, but labor together with, he exhorts to the use of grace; and first in general; second he shows with what confidence he should undertake this use, at the place, according to the power. Here he makes manifest what he says, but labor together with, at the place, not according to, etc. He says therefore: be not ashamed, but labor together with, that is, labor along with me. 1 Cor. 3:8: Every man shall receive his own reward. And he says Evangelio, which can be of the ablative case, and thus, in preaching the Gospel; or of the dative case, and thus, to the praise of the Gospel, namely, that it may grow. Wis. 3:15: Glorious is the fruit of good labors, etc. And this with confidence, not one's own, because we are not sufficient to think any thing of ourselves, as of ourselves, etc.; but according to the power of God, that is, having confidence in the power of God. Is. 40:29: Who giveth strength to the weary, and to them that are not, he multiplieth fortitude and strength.

This power is made manifest through two things: namely, as to affection, because we are freed from evils; and therefore he says, who hath delivered us. 1 Esdr. 8:31: He delivered us from the hand of the enemy, and of the ambusher by the way. John 8:36: If the son hath made you free. And as to this, that he calls us unto goods. Hence there follows, and calleth us by his holy calling, because he has called us unto sanctification. Rom. 8:30: Whom he predestinated, them he also called. 1 Pet. 2:9: Who hath called us out of darkness into his marvelous light. And he makes manifest certain things which he says, saying, not according to our works; where he shows that we have been freed and called through the power of God, not through human power. And first he shows that the cause of our calling and deliverance is from God; second, the process of the cause, at the place, which was given also; third he commends the giver of the cause, namely, of grace, and its preserver, at the place, who hath destroyed. He says therefore: he called us not through our own power, namely, not through our works, which are the effects of power. Titus 3:5: Not by the works of justice which we have done, but according to his mercy he saved us.

Now the cause of human salvation which is from God is twofold. One is eternal, namely, his predestination; the other is temporal, namely, justifying grace. As to the first he says, according to the purpose, that is, predestination, which is the purpose of having mercy. Eph. 1:11: Worketh all things according to the purpose of his will. Rom. 8:28: To them who, according to his purpose, are called to be saints. As to the second he says, and grace. Rom. 3:24: Being justified freely by his grace.

Concerning the process of grace, first he shows how grace was prepared; second, how it was bestowed; third, through whom. He shows the first, when he says, which was given to us in Christ Jesus, that is, it was foreseen to be given to us before the times of the world. As the Philosopher says, an age is nothing other than a measure of the duration of certain things; hence different ages are the different lifetimes of men. Hence one age lasts a thousand years, because a man is said to live as long as he is in the memory of men, which does not exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these began with the world; but predestination is before the world. Eph. 1:4: He chose us in him before the foundation of the world. And he says, in Christ Jesus, because we are not so elected as to be saved by our own merits, but through the grace of Christ; because as he predestined our salvation, so also the mode of our salvation. John 1:17: Grace and truth was made through Jesus Christ.

But this predestination was formerly hidden, but now it is made manifest. And how? As the concept of the heart is made manifest through works; hence now, in the effect of the work, he has manifested it to his elect through illumination. He speaks properly; for to manifest is to bring into the light. Job 28:11: He hath brought hidden things into the light. So then it has now been manifested, etc., through the fact that he sent Christ to illumine us. Is. 60:1: Arise, be enlightened, O Jerusalem, for thy light is come. Luke 1:79: To enlighten them that sit in darkness and in the shadow of death.

Then, when he says, who hath destroyed, he commends Christ the illuminator; and first his power as to the evils which he took away; second, as to the goods which he conferred. He says therefore that Christ, on account of the fact that he suffered for us, destroyed death, that is, he made satisfaction to God for our sins. 1 Pet. 3:18: Christ died once for our sins, etc. And sin was the cause of our bodily death. Rom. 6:23: For the wages of sin is death; and therefore by destroying sin, he destroyed death. Hos. 13:14: I will be thy death, O death, etc.

He also conferred perfect goods: first, to the soul in the present, through the grace of faith. Hab. 2:4: My just man liveth by faith. And it is imperfect in this life, but it will be perfected in glory. John 17:3: This is eternal life, that they may know thee. Second, the immortality of the flesh resulting from the glory of the soul. 1 Cor. 15:53: This corruptible must put on incorruption, etc. John 10:10: I am come that they may have life, namely, now through grace, and may have it more abundantly, namely, through glory in the future; likewise in the same place, 11:26: Whosoever liveth and believeth in me shall not die forever.

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.