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.”

“Above he led Timothy to diligent preaching of the Gospel; here he leads him to constant endurance of martyrdom. And first he leads him to sustain suffering for the salvation of the faithful; second he teaches him how he should resist unbelievers, at "do not with words." Again, first the preparation for enduring martyrdom is set forth; second, the exhortation to martyrdom, at "be mindful." The preparation for martyrdom is set forth as to three things. The first is fortitude of soul; the second is the dispensing of goods, at "and what you have heard"; the third is the fruitful labor of warfare, at "labor." Now fortitude is required for martyrdom, which concerns the dangers of death. And therefore he says "you therefore, my son" — namely, whom I have begotten through the Gospel — "be strengthened in grace." Ps. XXX, v. 24: "Act manfully, and let your heart be strengthened." Which is not in you — namely, whose strength is vain — but in Christ Jesus. Eph. c. VI, 10: "Be strengthened in the Lord, and in the might of his power." Or "in grace," etc., that is, in the free gift of God through Christ. Io. I, 17: "Grace and truth was made through Jesus Christ." The second is the dispensing of goods. Concerning which it must be noted that when someone is brought to death, he disposes of his own things. Therefore the saints ought to be no less solicitous about the spiritual goods entrusted to them, that these not perish after their death, but that they entrust them to others; and therefore he warns him that, if he should come to martyrdom, he should dispense the teaching of the faith. And first he states how he received it, namely through hearing; hence he says "what you have heard from me," and I from Christ. And I say "from me" not singularly, but confirmed through many witnesses, that is, through the law and the prophets. Rom. III, 21: "witnessed by the law and the prophets." Or through the apostles. I Cor. XV, 11: "For whether I, or they, so we have preached, and so you have believed." "Commend these things," inasmuch as they have been received. Sap. VII, 13: "which I have learned without deceit, and communicate without envy." "To faithful men" — namely so that they should not seek temporal gain, but the glory of God. I Cor. IV, 2: "Here now it is required among stewards, that a man be found faithful." Matthaeus XXIV, 45: "a faithful and prudent servant, whom the lord has set over his household," et cetera. Again, it must be those who are fit for dispensing; therefore he says "who fit," et cetera. Now they ought to be fit in three ways. First in understanding, that they be wise in understanding. Lc. XXI, 15: "I will give you a mouth and wisdom," et cetera. Again in tongue, that they be eloquent in teaching. Is. l, 4: "The Lord has given me a learned tongue, that I should know how to raise up by a word him who has fallen." Again in work, for "Jesus began to do and to teach," Act. I, 1. Then when he says "labor," the third is set forth, which is the lawful labor of warfare, to which he first exhorts; second he sets forth the reward of the labor, at "for indeed he who"; third, the wages of warfare, "him who labors." Again, first he exhorts to lawful labor; second he explains what labor is lawful, at "no one." He therefore says "labor as a good soldier of Christ." Now one is a soldier of Christ in three ways. First, insofar as he fights against sins. Iob VII, 1: "The life of man upon earth is a warfare"; and XIV, 14: "All the days in which I now war, I wait," et cetera. And this fight is against the flesh, the world, and the devil. Eph. ult.: "Our wrestling is not against flesh and blood," et cetera. Second, one is a soldier of Christ by fighting against errors. II Cor. X, 4: "The weapons of our warfare are not carnal, but mighty to God, destroying counsels unto the destruction of fortifications," et cetera. Third is the warfare of martyrs against tyrants. And this is more laborious. Iob XXV, 3: "Is there any numbering of his soldiers?" And a soldier ought not to rest, for he is so called from having to sustain warfare. Then when he says "no one," he explains what lawful labor is. And first he leads him to labor; second he shows what sort the good soldier ought to be, at "that he may please him." First, concerning the first he does two things: he sets forth an example; second he makes it clear. He therefore says "no one warring for God," et cetera. Concerning the first it must be known that the end of spiritual warfare is one thing, and the end of bodily warfare is another; for the end of bodily warfare is that one obtain victory against the enemies of the fatherland, and therefore soldiers ought to abstain from those things which draw them away from the fight, namely from business and delights. I Cor. IX, 25: "He who strives in the contest abstains from all things." But the end of spiritual warfare is that they have victory over men who are against God; and therefore it is fitting that they abstain from all things which draw them away from God. Now these are secular affairs, for the anxiety of this age chokes the word. And therefore he says "entangles himself." But on the contrary: secular affairs are temporal, yet the apostle did this, when he lived by the labor of his own hands. I respond. It must be said that the apostle says "entangles," and does not say "exercises." Now he is entangled by these things, whose care and anxiety is joined about them. And then properly these very things are forbidden to the soldiers of Christ, in which it is shown that the mind need not be entangled. Again, he does not say simply "is entangled," but says "entangles himself," because sometimes one is entangled, and does not entangle himself. For he entangles himself when he takes up affairs without piety and necessity; but when the necessity of an office of piety and authority is exercised, then he does not entangle himself, but is entangled by such necessity. Rom. XVI, 2: "that you assist him in whatever business he shall need of you." Now the reason why they ought not to entangle themselves is "that he may please him to whom he has proved himself." I Io. II, 15: "If anyone loves the world, the charity of the Father is not in him." For he who is a soldier of Christ has devoted himself to warring for God; and therefore he ought to strive that he may please him to whom he has devoted himself. Then when he says "for indeed he who," he sets forth the reward of the labor. And because someone might say: O Paul, you impose great things, but what is the fruit of these things? He responds: take an example from secular contests, where not all, but those who fight lawfully receive the crown. So therefore it will also be in spiritual things, that no one will be crowned, unless he keeps the due laws of the fight. I Cor. c. IX, 25: "They indeed that they may receive a corruptible crown, but we an incorruptible one." Sap. c. IV, 2: "Crowned, she triumphs forever." Then when he says "him who labors," he shows the wages, and forbids him secular affairs. And first he sets forth the wages under a metaphor; second he explains, at "understand." For the office of preachers and teachers is the office of soldiers, insofar as they rise up against enemies and vices; likewise of farmers, insofar as they produce fruit by advancing men to good things. Of this the field is the Church, and the principal farmer is God, working inwardly and outwardly. Io. XV, 1: "I am the true vine, and my Father is the farmer." But men apply their ministry outwardly. I Cor. III, 6: "I planted, Apollo watered, but God gave the increase." These are the outward farmers. Iob c. XXXI, 39: "if I have afflicted the soul of its farmers." This farmer, therefore, ought to receive fruit; the fruits of this are the works of the virtues. Eccli. XXIV, 23: "My flowers are the fruit of honor and honesty." Gal. V, 22: "But the fruit of the spirit is charity, joy, peace, patience." Among these fruits are also the fruits of alms. Act. IX, 36: "she was full of good fruits and of alms which she did." These, therefore, ought principally to receive the fruit, that they themselves may rejoice. First, concerning the fruits of their subjects. Phil. IV, 1: "therefore, my dearest and most longed-for brothers, my joy and my crown." Second, concerning temporal subsidies, not as the principal reward, but as wages. Gal. VI, 6: "But let him who is instructed in the word share with him who instructs him, in all good things." Matth. c. X, 10: "The laborer is worthy of his food." Then when he says "understand," he explains what he had said, following the manner of Christ after parables. Matth. XIII, 9: "He who has ears to hear, let him hear." As if he were to say: reduce these things to spiritual understanding. Dan. X, 1: "understanding is needed in the vision." As if someone might say: you say, "receive wages," O Timothy; but you yourself do not do this, since you wish to live by the labor of your hands. Hence "understand what I say," for discretion is necessary, since wages are not to be received where there is occasion of avarice against the Gospel, or on account of covetousness, or on account of idleness. And this you will be able to understand, for "he will give," et cetera. I Io. II, 27: "The anointing will teach you concerning all things."”

“Above, the preparation for martyrdom was set forth; here the exhortation to it is set forth, and first he sets forth in advance the example of the reward; second, the example of martyrdom, at in which I labor; third, he shows the connection of the reward to martyrdom, at faithful is the saying. For the reward of the precious death of martyrdom is the glorious resurrection, the example of which preceded in Christ our head. And therefore he says be mindful, etc., as if to say: our Lord Jesus Christ — supply: keep him in mind against tribulations. Prov. 3:6: In all your ways think on him, and he will direct your steps. For there are many things to be thought about in him, but especially the resurrection. To this all things are ordered, and especially the whole state of the Christian religion. Rom. 10:9: If you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. And note that he says raised up, because although the Father raised him, yet he also rose by his own power, and he is the first of those rising, 1 Cor. 15:20. But because he rose according to human nature, and died, of the seed of David. Rom. 1:3: who was made to him of the seed of David according to the flesh, et cetera. According to my Gospel, that is, preached by me. 1 Cor. 15:1: But I make known to you the Gospel which I preached to you. He who preaches the Gospel is a minister of the Gospel, just as he who baptizes is a minister of Baptism. Yet it cannot be said "my Baptism," but "my Gospel" can be said thus. And this is so because exhortation and solicitude contribute much. Then, when he says in which I labor, he shows himself as an example of martyrdom, and first its punishment; second its cause, at therefore all things. Now he shows three things to be in the punishment, namely bitterness, reproach, and constancy. Bitterness, when he says in which, namely in preaching the Gospel, or for which I labor, that is, I am afflicted, and this even unto bonds, because when he wrote this epistle, he was at Rome in bonds. Eph., last chapter: the ministry of the Gospel, for which I act as ambassador in a chain. Reproach as regards unbelievers, when he says as an evildoer. For Christians then were reputed the worst. Lc. 9: Blessed will you be when men hate you, and separate you, and reproach you, et cetera. Christ too was condemned, as an evildoer. Is. 53:12: and he was reputed with the wicked. But he shows constancy, when he says but the word of God, et cetera. For although the body is bound, yet the word of God is not bound, because preaching came from the will of the apostle, which is free, especially on account of the efficacy of charity, which fears nothing. Rom. 8:38: For I am certain that neither death, nor life, et cetera. Because, as it is said in 1 Jn. 3:20, God is greater than our heart. And it is said that, existing in bonds, he converted many. Then, when he says therefore I endure all things, he shows the cause, because it is not the punishment that makes a martyr, but the cause. Now the cause of martyrdom is twofold, namely for the sake of divine honor, and the salvation of one's neighbor. For the sake of God indeed, because Rom. 8:36: for your sake we are put to death all the day long. For the salvation of neighbors, because he says here for the sake of the elect. Jn. 15:13: Greater love has no one, than that someone lay down his life for his friends. 1 Jn. 3:16: because he laid down his life for us, and we ought to lay down our lives for the brethren. And he says for the sake of the elect, because whatever good things happen, they redound especially to the good of the elect, not of the reprobate. And how? That they too may obtain salvation. But is the Passion of Christ sufficient? It must be said that it is, effectively, but the passion of the apostle was expedient in two ways. First, because it gave an example of persisting in the faith; second, because the faith was confirmed, and from this they were led to salvation. And this in Christ, that is, which comes to us through him. Matt. 1:21: for he will save the people from their sins. And this not only salvation, present in grace, but also with heavenly glory. Matt. ch. 5:12: your reward is abundant in the heavens. Then, when he says faithful is the saying, he sets forth the connection of the reward to the merit of martyrdom. And first he sets forth the attestation; second, the consequence, at for if we have died together; third, he confirms it by testimony, at these things put in remembrance. He says therefore faithful is the saying, that is, the word which I shall say is faithful. Apoc., last chapter: these words are most faithful, et cetera. Then, when he says for if, et cetera, he sets forth the consequence. And first concerning the reward of the good; second concerning the punishment of the evil, at if we deny. In the reward of the good there are two things, namely restoration through the resurrection, and the addition of glory to which they will rise. And therefore first he shows that through Christ one comes to the restoration of life; second that through him one comes to the resurrection, at if we endure. He says therefore if we have died together, namely with Christ, and this through the reception of the sacrament in Baptism. Rom. 6:4: for we are buried together with him through Baptism into death. Likewise through penance, by mortifying ourselves. Gal. 6:24: those who are Christ's have crucified their flesh with the vices and lusts. Likewise by dying for the confession of truth, just as Christ also did. Ps. 115:15: Precious in the sight of the Lord is the death of his saints. If therefore we have died together, we shall also live together, that is, just as he rose, so shall we too. Rom. 6:5: If we have been planted together with the likeness of his death, we shall be also of his resurrection. Then he treats of the glory, which the saints merit through the ignominy of death. Lc., last chapter: was it not necessary that Christ should suffer these things? And therefore he says if we endure, namely afflictions and reproaches patiently, we shall reign together, that is, we shall arrive at the kingdom together with him. Matt. 5:10: Blessed are those who persecution, et cetera. Then, when he says if we deny, he shows the consequence as regards punishments. Now one can sin against the faith in two ways: first, by denying it outwardly; second, by laying it aside inwardly. As to the first, he says if we deny, namely before others, he will deny us in judgment. Matt. 25:12: Amen I say to you, I do not know you. To deny is not to acknowledge them to be of his own sheep. As to the second, he says if we do not believe, that is, if we cast faith from the heart, he remains faithful, that is, he holds to his own faithfulness. Hence he remains faithful in his faith, because faith is nothing other than participation in, or adherence to, the truth. But he himself is the very truth, which cannot deny itself. Therefore he is not omnipotent. I respond. From this he is omnipotent, that he cannot deny himself. For to be able to fail pertains rather to impotence, because that something should fail from its own being is through a weakness of its own power. But for Christ to deny himself is to fail from himself; this very fact, therefore, that he cannot deny himself, is the reason of perfect power. Hence sin does not fall upon him, as has been said, nor can he deny his power and his justice without punishing. Matt., last chapter: but he who does not believe will be condemned. But can God not remit the punishment to someone? He can indeed according to the order of his wisdom, but against the order of wisdom and justice, he cannot. Then, when he says these things put in remembrance, et cetera, he confirms it by testimony; as if to say: I admonish along with others, that you may always keep it in your heart, testifying before God, that is, bringing forward as witness him before whom I speak. Then, when he says do not with words, he shows how he resists unbelievers, because first he sets forth in advance the manner of resisting; second he shows what the things are which he resists, at profane. Likewise, first he excludes the undue manner of resisting; second he sets forth the due manner, at diligently. Concerning the first, first he excludes the undue manner; second he assigns the reason, at to nothing. He says therefore do not contend with words. Contention implies a contending in words. It can therefore be understood in two ways, because one speaking with acrimony is depraved in two ways. In one way, if by this one inclines to the favor of falsity, as when someone attacks the truth with a confident clamor. In another way, on account of disorder, as when one uses acrimony either beyond the due measure, or contrary to the quality of the person. But if it is done moderately, and with due circumstances, and on behalf of the truth, it is not a sin. And thus in rhetoric it is one instrument of exhortation. Yet in sacred Scripture it is taken according as it implies disorder. 1 Cor. 11:16: If anyone seems to be contentious among you, we have no such custom, nor does the Church of God. And he says with words, because some dispute only with words of reproach. And this properly is to contend. If this is done not with words only but with true reasons, this is to dispute, not to contend. Then, when he says it is useful for nothing, he shows the reason for the teaching. For moderate disputation, when it is done with reason, is useful for instruction; but when it is with words only, then it is litigious. Therefore he says but to the subverting, and this in two ways: in one way, while what is certain comes into doubt; in another way, because the hearers are scandalized. Prov. 14:23: Where there are many words, there is frequently poverty; hence Jas. 3:16: Where there is envy and contention, there is inconstancy and every wicked work. But should one not dispute about the faith before the people without contention? I respond. A distinction must be made, on the part of the hearers, because either they are being solicited by unbelievers, and then public disputation is useful: because through this the simple are made more instructed when they see those who err refuted. But if they are not being solicited by unbelievers, then disputation is not useful, but dangerous. Likewise a distinction must be made on the part of the one disputing, because if the disputant is prudent, so that he clearly refutes the adversary, then he ought to dispute publicly; but if not, in no way. Then, when he says diligently take heed to yourself, he sets forth the due manner of resisting. And first as regards right intention; second as regards right action; third as regards right doctrine. For he who wishes to dispute must first examine his own intention, whether he is moved by good zeal. Therefore he says to show himself approved to God, who indeed tests the heart. 2 Cor. 10:18: For it is not he who commends himself that is approved, but he whom God commends. Ps. 16:3: You have proved my heart, and visited it by night. Likewise, that he confirm through his works the doctrine which he preaches with his mouth, which unless he does, he is worthy of confusion. Hence he says a workman that need not be ashamed, as if to say: do these things, and thus you will not be put to confusion. Likewise, that he rightly handle the word of truth, teaching things true and useful to the hearers. Hence he adds rightly handling the word of truth, not seeking gain and glory. 2 Cor. 2:17: We are not like many, adulterating the word of God, but out of sincerity, as from God, in the sight of God, we speak in Christ.”

“Above he instructed Timothy, showing the general manner by which unbelievers are to be resisted; here he shows in particular the things which are to be resisted. And first he shows the things which are to be resisted; second, why, at "for they profit much"; third, how, at "youthful." He says therefore, "avoid profane things and vain talk." Here he shows that two things are to be avoided, namely profane things and vain talk, and these refer either to the same thing or to different things. For "profane" things are so called as if far from the shrine, that is, from divine worship, and these are the teachings of heresies; and these are to be avoided, therefore he says "avoid profane things." It can also be said that these "profane" things are those which are contrary to the faith, while "vain talk" is fable-like things. Ps. 11:3: "each one has spoken vain things to his neighbor." Then when he says "for they profit much," he shows why these are to be avoided, and this in two ways. First from the harm which they inflict; second from the fruit of avoiding them, at "if anyone." Concerning the first he does two things, because first he shows how they harm unto the subversion of the faith; second, how they cannot totally subvert the faith, at "but the firm." Likewise, first he sets down the teaching; second he adds a comparison, at "and the word"; third an example, at "of whom is." He says therefore: these things are to be avoided which hinder piety, which is called the worship of God. Hence the doctrine of faith is the doctrine of piety. But impiety is a doctrine against the faith; hence he says "for they profit much unto impiety," that is, they lead to error or to erroneous doctrine. But here "profit" is used, with regard to evils, in an abusive sense. Below 3:13: "evil men and seducers profit unto the worse, erring and sending others into error." Then he sets down a comparison for them, saying "word." For heretics say from the beginning certain true and useful things, but when they are heard, they mix in certain things, which they spew forth, deadly things. And therefore he says "their word," et cetera. Ecclus. 11:34: "from one spark a fire is increased, and from one deceitful man blood is increased." Then when he says "of whom," he sets down an example for this. For these two, in their time, were corrupting the faith. By whom certain ones, erring, were turned to vain talk, et cetera. Concerning Philetus it is said above at 1:15: "all who are in Asia have turned away from me, of whom are Philetus and Hermogenes." But concerning Hymenaeus it is found in 1 Tim. 1:20: "of whom is Hymenaeus." And he says "they have fallen away." 1 John 2:19: "they went out from us." And this aggravates the matter, because 2 Peter 2:21: "for it would have been better for them not to have known the way of righteousness, than after the knowledge of it to turn back." But they were erring, saying that the resurrection had already taken place. Concerning which, Matt. 27:52: "many bodies of the saints who had slept arose." And they said that there is no other resurrection to be expected, but that they rose then. In another and better way, they said that just as there is a twofold death, so there is a twofold resurrection, namely of the soul and of the body. Concerning the resurrection of the soul it is found in Apoc. 20:6: "blessed and holy is he who has a part in the first resurrection." They said therefore that all things which are said in the Scriptures were to be referred to the resurrection of souls, which has already taken place. Col. 3:1: "if you have risen with Christ, seek the things that are above." And this error exists even today among heretics, and through it they subvert certain people. And fittingly he says "and they have subverted the faith of some," because they destroy the foundation of the faith. Acts 13:10: "O full of all deceit and all cunning, son of the Devil, and enemy of all justice, you do not cease to subvert the right ways of the Lord." Then when he says "but the firm," he shows how the faith is not to be totally subverted through heresies. And first, that through heretical doctrines the whole faith of the Church cannot be corrupted; second he shows why God permits some to err, at "but in a great [house]." Likewise, first he shows the immovability of the faith of the elect; second he adds a demonstration, at "having." He says therefore: they subvert, "but the firm foundation of God stands." For these foundations are those to which the grace of standing immovably is given. Matt. 7:25: "for it was founded upon a firm rock." "Firm," because immovable. Hence it is stated beforehand there at Matt. 7:25, that "the floods came, and the winds blew, and they rushed upon that house, and it did not fall." The firmness of this depends first on divine predestination; second on our free will. And therefore, as to the first, he says: this firm foundation, "having this seal," that is, this is the sign of this firmness. John 3:33: "but he who has received his testimony has sealed that God is true." This is the first part of the seal, namely from divine predestination, "for the Lord knows who are his." And this is the knowledge of divine predestination. John 10:14: "I know my sheep, and I have other sheep, which are not of this fold." Matt. 7:23: "I do not know you." But as to the second he says, "let everyone depart from iniquity who calls upon..." As if to say: if they are predestined by God, it is that through free will they will be saved, because from this — that someone does not finally adhere to sin — he shows himself to be predestined. And he sets down two things, which pertain to the ordination in the state of salvation. The first, that he confess the faith; therefore he says "everyone who," et cetera. Rom. 10:10: "but with the mouth confession is made unto salvation." The second, that he withdraw from sin. Matt. 7:21: "not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven," et cetera. And therefore he says "let him depart," et cetera. Isa. 55:7: "let the wicked man forsake his way," et cetera. But as to what he says, "calls upon the name," he does not mean that he only names it with the mouth, but inwardly through faith, and outwardly through work. Then when he says "in a great," he sets down the reason why God permits some to err, although he loves all. But this can be understood in two ways, because either in general, or in particular with regard to this one or that one. For if you ask, in a particular case, why he gives to this one the gift of perseverance and not to that one, it has no reason except the will of God alone. Augustine: "why he draws this one, and does not draw that one, do not wish to judge, if you do not wish to err," et cetera. But if you ask in general why he gives to some, and to some not, it has a reason, which the Apostle assigns at Rom. 9:16. And it is the same reason as this one, although through other examples. For therefore he says: "he endured with much patience," et cetera. For according as all the works which God makes in nature and grace are made in order to manifest the glory of God — Ecclus. 42:16: "his work is full of the glory of the Lord" — so also he made diverse creatures, so that the perfection of divine goodness, which cannot be manifested through one, might be sufficiently manifested through another. So also it must be considered concerning one craftsman: in one house there is one window, which is more beautiful than another. If then someone should ask why the whole house is not a window, the reason is that the whole house would be imperfect. Similarly the Apostle says at 1 Cor. 12:17: "if the whole body were an eye, where would the hearing be?" So therefore the Apostle says, in the effect of grace, that it was fitting that God should manifest justice and mercy. For if he saved all, there would be only his mercy; if he damned all, there would be only justice. And therefore, "God willing to manifest wrath," that is, justice, et cetera. And the reason is similar concerning the perfection of the Church, which had to be perfect, that there might not be diversity in it. In which there is a threefold diversity, namely of the good and the evil, of the good and the better, of the evil and the worse. And assigning this he says, "but in a great house," that is, the Church — Bar. 3:24: "O Israel, how great is the house of God, and how vast is the place of his possession" — "there are not only vessels of gold," etc., where the golden and silver are distinguished from the earthen; likewise the silver from the golden; likewise the earthen from the wooden. In the first, a comparison of the good and the evil is implied; in the second, a comparison of the good and the better; in the third, of the evil and the worse. For the golden and silver are the good; but the golden are the better, the silver less good. Similarly the wooden and the earthen are the evil; but the earthen are the worse, while the wooden are less evil. Consequently he designates a diversity as to use, so that the good may be vessels "unto honor," as ones appointed for honorable use; but the evil may be earthen and wooden vessels, as ones appointed "unto dishonor," that is, for base use. For just as among men, certain ones, namely the saints, are as it were precious vessels. Ecclus. 50:10: "a solid vessel of gold," et cetera. Acts 9:15: "this man is a vessel of election to me," et cetera. But some are like useless vessels, namely the evil. Isa. 32:7: "the vessels of the deceitful are most evil." Ecclus. 21:17: "the heart of a fool is like a broken vessel." The first vessels are "unto honor," to which eternal life is owed. Rom. 2:7: "to those indeed who according to the patience of good work seek glory and honor and incorruption, eternal life." The second vessels are "unto dishonor." 1 Kings 2:30: "but those who despise me shall be ignoble." And the aforesaid diversity can otherwise be applied to the diversity of the Church, so that the golden vessels may be the prelates, but the silver, and the wooden, and the earthen may be those holding a lower rank, among whom there is a certain gradation. And what he adds, "some unto honor," etc., is then not to be understood as meaning that all the golden and silver vessels are unto honor, and the earthen unto dishonor, since from whatever state some are saved, and some are damned.”

“Above he showed that profane things are to be avoided by an argument taken from harm; here he shows the same thing by an argument taken from fruit. And first he sets forth the avoidance; second, its fruit, at the words *he shall be a vessel*. For he calls the avoidance a cleansing. He says therefore: there are certain vessels unto dishonor; therefore if anyone shall have cleansed himself from these, because the fellowship of such men defiles. Ecclus. 13:1: "He who touches pitch shall be defiled by it." And therefore they are to be fled. 2 Cor. 9: "Go out from the midst and be separated, says the Lord, and touch not the unclean thing," etc. But the fruit that follows is fourfold. The first is from the ordering toward glory, because *he shall be a vessel unto honor*; because if he is defiled by them, he will be unto dishonor; if he cleanses himself, unto honor. Ps. 138:17: "Friends are made exceedingly honorable," etc. Prov. 25:4: "Take away the rust from silver, and there shall come forth a most pure vessel." The other effects are of grace, of which the first is the sanctification of man; the second is the ordination of man through right intention; the third through the execution of the work. As to the first, therefore, he says *sanctified*. 1 Cor. 6:11: "You are washed, you are sanctified." But as to the second he says *useful to the Lord*. But does he need our service? No. Ps. 15:2: "You have no need of my goods." But he says *useful to the Lord*, that is, its usefulness will redound to the honor of the Lord. Acts 9:15: "that he may carry my name before the Gentiles, and kings, and the children of Israel." As to the third he says *prepared unto every good work*. Ps. 118:60: "I am ready, and am not troubled." And he says *unto every good*, because affirmative precepts do not oblige always. And therefore he ought to be prepared, so that he may act when it is necessary. Then, when he says *youthful*, he shows how profane things are to be avoided. And he sets down two things to be avoided: the first is depraved conduct; the second is bad doctrine, at the words *but foolish*. Concerning the first he does two things, because first he shows what is to be avoided; second, what is to be followed, at the words *follow after*. He says therefore: I say that you ought to avoid these things, so that you may be a cleansed vessel; therefore *youthful*, etc. It should be considered that he says this because this one was young. And these are the desires of external vanities, and of carnal pleasures. It is natural for the young to desire these things. Eccl. 11:10: "youth and pleasure are vain." Of which there is a twofold reason. One, because they have not experienced other things; the second, because delights of this kind are naturally ordered as a medicine against labors. But nature labors in the young, and therefore they are inclined toward them. Then, when he says *but follow after justice, faith, hope, charity, and peace*, he shows what things are to be followed. And they are four, of which the first orders one toward subjects, and this is justice, because the prince is the guardian of justice. Prov. 20:8: "The king who sits on the throne of judgment scatters all evil with his look." The second orders one toward him, and this is faith, without which it is impossible to please God, Heb. 11:6. The third is hope. The fourth orders one toward each neighbor, namely charity and peace, which extends even to enemies. 1 Cor. 13:2: "If I should have faith, so that I might move mountains, but have not charity, I am nothing." From charity follows joy. But peace implies ordered concord. But what he adds, *with those who call upon*, etc., can be expounded in one way by referring it to what was immediately said; as if he were to say: follow after peace with these, etc. And what he says, *out of a pure heart*, is set down, because it is not a specious praise, etc. But Heb. 12:14 says: "Follow peace with all men." Why then is it said here, *with those who call upon the Lord out of a pure heart*? I respond. It must be said that, as much as is in us, we ought to have peace with all, if it can be done; but there cannot be peace between the good and the wicked, because peace implies concord, which cannot be had with the wicked. In another way, *with these*, etc., is read so as to be referred to the whole preceding passage; as if he were to say: follow after justice, peace, and all things, just as also those who call upon, etc., do. Then, when he says *but foolish*, he exhorts to the avoidance of bad doctrine. And first he teaches what is to be avoided; second, what is to be followed, at the words *but gentle*. Concerning the first he does two things; because first he sets forth the teaching; second, he assigns the reason, at the words *knowing that*. Foolish questions are to be avoided, as to their matter, because they are about foolish things, that is, about those things which are contrary to wisdom, that is, about those things which are against divine wisdom. Man ought not to raise these, but to resist them. Jer. 10:14: "Every man has become foolish by his own knowledge." But he says *without discipline*, as to the manner, because they are clamorous. Or *without discipline* on the part of those things about which doubt is raised, as for instance if one should turn into doubt what the whole Church holds. Job 34:35: "But Job has spoken foolishly, and his words do not sound discipline." But questions are to be loved only insofar as they lead to truth: by this, that it is fitting that all should say one thing. But foolish questions do not lead to truth, but to strife, which is to be avoided. Is. 58:4: "Behold, you fast unto strife and contention," etc. And therefore he says *but the servant of the Lord*, that is, him who gives himself to the service of the Lord, *must not wrangle*. 1 Tim. 3:33: "not quarrelsome." Then, when he says *but gentle*, he shows what is to be followed. And first he sets down the teaching; second, the reason, at the words *lest at any time he give*. Again, the first is divided into two, because first he sets forth a certain general thing for all; second, certain things necessary for each, at the words *teachable*. The general thing which he who wishes to dispute ought to have, is that he be gentle. Ps. 24:9: "He will teach the meek his ways." For gentleness is a virtue restraining from anger, which disturbs the judgment of reason, which is necessary in inquiry and in the judgment of truth. Matt. 11:29: "Learn from me, because I am meek and humble of heart." In particular, however, he ought to have, with respect to superiors, teachableness; with respect to persecutors, patience; with respect to false teachers, correction. As to the first he says *teachable*, that is, ready to be corrected by anyone. And this is heavenly wisdom. James 3:17: "But the wisdom that is from above is first indeed chaste; then peaceable, modest, persuadable," etc. As to the second he says *patient*. Ps. 91:15: "They shall be well patient, that they may declare." Prov. 19:11: "The learning of a man is known through patience." As to the third he says *correcting with modesty*, because correction ought to be modest. Gal. 6:1: "You who are spiritual, instruct such a one in the spirit of gentleness," etc. Then, when he says *lest at any time*, he assigns the reason for the avoidance, and answers a certain tacit question. For someone could say: these resist the truth, and therefore the necessity of correcting is imminent. I respond that God the Father can lead them back to repentance, and toward this the just man ought to strive. And first he sets forth beforehand the repentance, which he ought to intend against adversaries; second, the fruit of repentance; third, the necessity of repentance. He says therefore *lest at any time*, that is, that God may at some time give them repentance, because they resist out of pride, to whom it seems difficult that repentance be given. Here the error of Pelagius is excluded, who says that the gifts of grace are from our works, which is shown by this to be false, because even the beginning of good things, namely repentance, is given by God. Lam. 5:21: "Convert us, O Lord, to you, and we shall be converted." Prov. 19: "From your fear we have conceived." But the fruit of repentance is twofold, namely the knowledge of truth, and liberation from the power of the devil. As to the first he says *unto the knowledge of the truth*, because when the truth is resisted out of malice, that very malice of theirs blinds them; therefore when the malice is taken away, they know the truth. John 8:32: "And you shall know the truth." As to the second he says *and may recover themselves from the snares of the devil*, that is, from the occasions of errors on the part of the intellect, such as false imaginings, and on the part of the affections, such as are envy, pride, and things of this kind. But the necessity of repentance is great, for unless they have it, the devil dominates over them. Hence he says *by whom they are held captive*, because "he who commits sin is the slave of sin," John 8:34. And he says *unto his will*, namely, to be followed. Or: so that he may do his own will concerning man. But on the contrary, he does not immediately cast down as he would wish. It must be said that he obtains only as much as is permitted to him; but it is difficult that what he holds be taken away from him. Is. 49:24: "Shall the prey be taken from the strong? or can that which is taken by the mighty be safe?"”

“He above instructed him how he might resist present tribulations and dangers; here he shows how he may stand against future ones. And first he foretells the future dangers; second he shows his own fitness for resisting, at the place *you, however, have followed*; third he shows how he is to resist, at the place *I testify*. Concerning the first he does two things: first he foretells the dangers of the last times; second he shows how their vices are also to be avoided even now, at the place *and avoid these*. Likewise the first is divided into two: first he foretells that there will be dangers in the last times; second, the cause of the dangers, at the place *and men will be*. He says therefore: I said, *avoid profane things*, etc.; but these are not only to be avoided now, but in the future certain other things also remain to be avoided. And they are called the last days, because they are near to the last day. Jn. 5:55: *I will raise him up on the last day*. Gen. 49:1: *Gather together, that I may announce to you the things that are to come in the last days*. And he adds *dangerous times will be at hand*, etc. Matt. 24:9: *You will be hated by all nations because of my name*. The cause of these things is the abundance of iniquity, Matt. 24:12: *because iniquity has abounded, the charity of many will grow cold*, since faith and charity will either be nullified or perish entirely; for the more a thing is removed from its principle, the more it fails. And therefore in that time faith and charity will fail all the more, because they are removed further from Christ. Lk. 18:8: *When the Son of man comes, do you think he will find faith on the earth?* And concerning this he first sets down the root of iniquity; second, its diverse species. Now the root of all iniquity is love of oneself. A twofold love makes a twofold city. But against this: everyone naturally loves himself. I respond. It must be said that in man there are two things, namely a rational nature and a corporeal one. As to the intellectual or rational nature, which is called the inner man, as is said in 2 Cor. 4:16, man ought to love himself more than all others, because he would be foolish who would wish to sin in order to draw others back from sins; but as to the outer man, it is praiseworthy that he love others more than himself. Hence those who love themselves only in this way are blameworthy. Phil. 2:21: *All seek the things that are their own, not the things that are of Jesus Christ*. From this root the species of iniquity are diverse. Hence he says *covetous, haughty*, etc. And concerning this he does three things: first he sets down the sins that consist in the abuse of external things; second, those that pertain to a man's disorder toward others, at the place *blasphemers*; third, those toward himself, at the place *without self-control*. Now there are two things in external matters, namely abundance of riches, and excellence of goods. As to the first he says *covetous*. And covetousness is set down first, because it is the root of all evils. Or it is close to love of oneself, which is directed toward external goods. As to the second he says *haughty*. Haughtiness is a species of pride, of which there are four: one, when someone attributes to himself that which he lacks. The second, when he attributes to himself what he has from another, as if he had it from himself. 1 Cor. 4:7: *What do you have that you have not received?*, etc. The third, when he attributes to himself what he has from another, but as by his own merits. Lk. 18:12: *I fast twice in the week*, etc. The fourth, when he singularly wishes to appear above all, and this is haughtiness. Ps. 130:1: *Lord, my heart is not exalted*, etc. What he says, *proud*, is reduced to the other species of pride. Jas. 4:6: *God resists the proud, but gives grace to the humble*. Consequently he sets down the vices with respect to others. And first with respect to superiors; second with respect to equals, at the place *wicked*. The superior is threefold, namely God; and against him he says *blasphemers*. Is. 1:4: *They have forsaken the Lord, they have blasphemed the Holy One of Israel, they are alienated and gone backward*. Likewise parents; and with respect to this he says *disobedient to parents*. 1 Kings 15:23: *To resist is as the sin of divination, and to refuse to obey is as the crime of idolatry*. Prov. 30:17: *The eye that mocks a father, and that despises the childbearing of its mother, let the ravens of the torrents dig it out, and let the young eagles eat it*. Likewise a benefactor as such; and with respect to this he says *ungrateful*. Ps. 37:21: *Who repay evils for goods*, etc. Col. 3:15: *Be grateful*. Wis. 16:29: *For the hope of the ungrateful shall melt away like winter ice, and shall perish like superfluous water*. Then he sets down the evils that are toward an equal and a neighbor, and they are three. The first pertains to deed; hence he says *wicked*, that is, those who perpetrate grave crimes against their neighbors. Is. 1:4: *Woe to the sinful nation, a people laden with iniquity, a wicked seed, wicked children*, etc. The second pertains to affection; hence he says *without affection*, that is, without the affection of charity, and without peace. Third, with respect to word; hence he says *slanderers*. Lev. 19:16: *You shall not be a slanderer, nor a whisperer among the people*. Likewise with respect to himself he shows certain other things in three ways: first with respect to the corruption of the concupiscible appetite, second the irascible, third the rational. As to the first he says *without self-control*. Hence one is called without self-control who does not hold himself to a good purpose on account of depraved desires. Ecclus. 26:20: *But no weighing is worthy of a continent soul*. As to the irascible appetite he properly says *harsh*, that is, not meek; for this meekness moderates the passions of anger. Matt. 11:29: *Learn from me, because I am meek and humble of heart*. Ps. 24:9: *He will teach the meek his ways*. Likewise he sets down another thing that pertains to the effect of the irascible appetite, namely the exclusion of kindness; hence he says *without kindness*. For this is natural, that when one of two contraries dominates, it excludes the other. Eph. 4:32: *Be kind to one another*. Then he sets down the vices that pertain to the corruption of the rational power. Now this power is perfected by prudence; but to prudence is opposed one vice through the abuse of prudence, and another through its privation, and he sets down both. As to the first he says *traitors*. Now sagacity pertains to prudence, which some abuse unto evil, and these are traitors. Prov. 11:13: *He who walks deceitfully reveals secrets*. Likewise constancy, which some abuse while they persist obstinately in evil; hence he says *obstinate*. Prov. 3:5: *Lean not upon your own prudence*. Then he sets down the vices that pertain to the privation of prudence. And first he sets down the cause of the privation; hence he says *puffed up*. For the proud are inflated in their doings, because they do not measure their own strength, and therefore they fail. Prov. 11:2: *Where pride is, there also shall be reproach; but where humility is, there also is wisdom*. Second he sets down the effect of the privation, because they prefer temporal things to eternal; hence he says *lovers of pleasures more than of God*. Is. 13:22: *Sirens in the shrines of pleasure*. But is it the same thing to be without self-control, and to be a lover of pleasures? I respond. It must be said that it is not, because properly he is called without self-control who has hope of fleeing them, but is overcome by them; but properly the lover of them is the intemperate man, who has a corrupted judgment. Consequently he sets down pretense, saying, *having indeed the appearance of piety* — 2 Cor. 11:13: *deceitful workers* — *but denying its power*, namely the power of piety, which is said here in two ways. In one way, the very force of piety, that is, its power; hence he says *denying*, that is, not having the truth. Titus 1:16: *They confess that they know God, but in their deeds they deny him*. In another way, because the power of a thing is said to be that on which the whole thing depends. But the whole power of piety depends on charity, therefore he says *its power*, namely charity, *denying*.”

“He above described the dangers of the last times, and assigned the cause; here he teaches that such things are also to be avoided at present. And first he sets forth a warning about avoiding these; second he shows in which men the aforesaid things appear at present, at the place *for of these*. He says therefore: I have said that in the last times there will be most wicked men. But do not believe that you are safe at present; but even now avoid these, and such men, namely lest you fall into a similar error. Titus, last chapter: *a heretical man, after a first and second correction, avoid*. And although as to some things they are to be avoided, yet not as to the discourse of exhortation. And then he shows that even now there are some such men. And first he shows the harm which they inflict; second, the defect which they suffer, at *reprobate men*; third, the impediment by which they are restrained, at *but further*. Concerning the first he does two things, for first he shows the impediment which they inflict on subjects; second, the impediment which they inflict on prelates, at *but just as*. Again the first is divided into two; for first he shows their imprudence; second their cunning, at *and captive*. As to the first he says: *avoid these*, because there are already some such, for *of these*, that is, of their number, *are*. 1 John ch. 2, 18: *now there are many Antichrists*, et cetera. Nor should you understand that they were of these, but rather that they are, namely wicked and ungrateful, etc., because sinners already converted ought not to be called sinners. Ps. 15, 4: *nor will I be mindful of their names through my lips*. Then when he says *who penetrate houses*, he shows their malice. And it can be expounded literally, as men inordinately thrusting themselves in, and going about for the sake of gain. Against which, Ecclesiasticus 21, 25: *the foot of the fool is quick into the house of his neighbor*. But on account of this, some are not forbidden to visit the afflicted in their houses. James 1, 27: *religion clean and undefiled before God and the Father is this, to visit orphans and widows in their tribulation*, et cetera. Or *house* can be expounded metaphorically, that is, as conscience. Wisdom 8, 16: *entering into my house, I shall rest*, et cetera. Those therefore penetrate houses who, with cunning, wish to know the secrets of conscience, in order to deceive others. Ecclesiasticus ch. 13, 14: *with much talk he will tempt you, and smiling he will question you*. Nevertheless, for those who have charge, it is permitted to inquire into the state of conscience. Proverbs 27, 23: *diligently know the countenance of your flock, and consider your herds*. Then when he says *and lead captive*, he shows their cunning. And first their malice is touched upon, because they lead away from liberty and the state of grace. James 1, 25: *but he who has looked into the law of perfect liberty*, et cetera. And they lead into the state of servitude, which is the state of sin. Ps. 125, 1: *when the Lord turned back the captivity of Sion*, et cetera. For this the name of captivity implies. Isaiah 5, 13: *therefore my people is led captive, because it had not knowledge*. Second, he shows upon which persons they exercise their malice, whom he describes first from the frailty of sex; second from the malice of manner of life; third from the vanity of affection; fourth from the defect of discretion. As to the first he says *little women*, who are of lesser discretion and of the more fragile sex. And he says *little women*, because great ladies have certain counselors, whence they cannot be seduced. But these are destitute of such help. Matthew 23, 14: *you devour the houses of widows*. 1 Maccabees 1, 34: *they led women captive*, et cetera. As to the second he says *burdened with sins*. Sin is a burden, because it does not permit one to walk freely, nor to be upright and stand, but bends one down. Ps. 37, 5: *like a heavy burden, they have grown heavy upon me*. And therefore they especially deceive these, because sin prepares the way for seduction. Likewise, because they are evil, they fear to resist, lest they be lost. As to the third he says *who are led by various desires*, that is, they are apt to be seduced on account of the various desires which they have. James 1, 8: *a man double in soul is inconstant in all his ways*. And therefore the first woman was seduced because she did not stand constantly in the words of the Lord, but said: lest perhaps we die. Ecclesiasticus 9, 3: *do not look upon a woman of many desires*. As to the fourth he says *always learning, and never*, et cetera. Curiosity always strives to seek new things, and does not wish to persist. Hence he says *always learning*. Proverbs 9, 13: *a clamorous woman*, et cetera. Yet this which he says, *always learning*, can be referred back to those who penetrate houses. Then when he says *just as*, he shows the harm which they bring upon prelates, and the harm of resisting their teaching. And he brings in an example from Exodus, where the magicians of Pharaoh resisted Moses, because from the beginning of the world there has always been a struggle between truth and falsity. 2 Peter 2, 1: *but there were also false prophets among the people, as also among you*, et cetera. But in Exodus these magicians are not named, but here they are, which perhaps he had from certain sayings of the Jews. So also they resist *the truth*, namely which we preach. Job 24, 13: *they themselves were rebels against the light*. Acts 17: *you have always resisted the Holy Spirit*. Consequently, when he says *men*, etc., he shows their defect in faith and in work. In work, *reprobate men*. The Gloss: *in works, that is, who by their works show themselves reprobate*. Jeremiah 6, 3: *call them reprobate silver*. Likewise in faith, *corrupted in mind*, that is, in the rational power. For each thing is then said to be corrupted, when it falls short of its proper power. But the proper perfection of the mind is the knowledge of truth. Hence he is said to be corrupted in mind who falls short of the knowledge of faith. Consequently, when he says *but further*, he shows how they are restrained; and first he shows that they are to be impeded; second he teaches the manner of impeding, at *their folly*. But it must be known concerning the first that the will to harm is in man from himself, but the power to harm is from God permitting it. And God does not permit the evil man to harm as much as he wills, but imposes a limit. Job ch. 38, 11: *and here you shall break your swelling waves*. So also the Devil did not harm Job, except according to what he was permitted by God. So Arius did not harm the Church, except as much as the Lord permitted. Apocalypse 7, 3, the Angel says: *do not harm the earth or the sea, nor the trees, until we have signed the servants of God on their foreheads*, et cetera. And he says *further*, namely than God permits, *they shall not advance*. The manner of impeding is that their cloak and concealment be taken away, which are to be taken away, because they do harm. Job 41, 4: *who will reveal the face of his garment*, et cetera. And therefore he says *their folly shall be manifest*, God disclosing it, when he will illuminate the hidden things of darkness, etc., as is said in 1 Corinthians 4, 5. Just as also that of those, namely of the magicians of Pharaoh, was manifest, because they could not perform the signs. Then when he says *but you*, etc., he shows the fitness of Timothy for resisting dangers of this kind. And first he shows that he was fit from the training of the Apostle; second from experience of the Scriptures, at *from infancy*. Again, first he shows how he was sufficiently instructed by the Apostle; second how he could be universally instructed by others, at *everyone who*, et cetera. Concerning the first, first he shows how he was instructed by word; second how by example, at *purpose*. But it must be known that someone is instructed by word in two ways: in one way, concerning the truth to be known; in another way, concerning justice to be done. As to the first he says *but you have followed my doctrine*, that is, you have been instructed in the Catholic faith; therefore you can well avoid them. As to the second he says *my instruction*. Instruction is a training, which concerns certain things to be done, which are subject to human operation. Philippians 4, 12: *everywhere and in all things I have been instructed*. Likewise how he had been trained by example. And first as to the good to be done; second as to the evils to be endured, at *patience*. In doing good, he sets down two things. The first is the intention of a right end; and as to this he says *purpose*, which concerns faith. Wisdom 8, 9: *I purposed therefore to bring her to myself to live with*. And to this one arrives through good works, which are derived from three virtues, namely faith, hope, and charity. And first he sets down faith, when he says *faith*. Hebrews 11, 6: *without faith it is impossible to please God*. Second, hope, when he says *longsuffering*, which waits for a long time. 2 Corinthians 6, 6: *in longsuffering*. Third, charity, when he says *love*. 1 John 3, 14: *he who does not love, remains in death*. Then, concerning the evils to be endured, he instructs him as to three things, bringing them back to memory. First, the patience which he had; likewise the evils which he endured; likewise the divine help which was present to him. First therefore he sets down *patience*, which *has a perfect work*, James 1, 4. And first he sets down the matter of patience, namely persecutions in general. Matthew 10, 23: *if they persecute you in one city, flee into another*. Likewise in particular, when he says *sufferings*, which namely he suffered in his own body. 2 Corinthians 11, 25: *three times I was beaten with rods*, et cetera. Third, in the particular instance, when he says *what things happened to me at Antioch*, etc., Acts 16 and 17. The Jews persecuted him, Timothy being present. But divine help was present. And therefore he says *and out of them all the Lord delivered me*. 2 Corinthians ch. 1, 4: *who comforts us in all our tribulation*.”

“Above, he set before Timothy as an example the persecutions which he himself had suffered. And lest he should seem to have passed through such sufferings alone, he shows that they are common to the saints. And first he teaches how the saints suffer here the defects of punishment; second, how the wicked advance through the defect of guilt, at the place "but evil men." He says therefore: I have endured persecutions, and not only I, but all. "Piously" is taken in two ways: sometimes for the virtue of piety toward divine worship, above in the same place, "having a form of piety"; sometimes for mercy toward one's neighbor, 1 Tim. 4:8: "piety is profitable unto all things." Therefore all who wish to live piously in Christ, etc., that is, wish to observe the worship of the Christian religion. Tit. 2:12: "that we should live soberly, and justly, and piously in this world, etc." And such will suffer persecution, and especially in the primitive Church, when Christ was attacked on every side by Jews and Gentiles. And therefore John 16:2: "the hour comes that whoever kills you will think that he offers a service to God." Matt. 24:9: "you shall be hated by all nations for my name's sake." Likewise all who wish piously, etc., that is, wish through the faith of Christ to keep mercy toward their neighbor, it is necessary that they suffer persecution, and if not from without, yet from within, namely when they suffer with the defects of their neighbors, whose faults and punishments they see. 2 Cor. 11:29: "who is scandalized, and I am not burned? etc." 2 Pet. 2:8: "dwelling among them, who from day to day tormented the just soul with unjust deeds." Ps. 118:158: "I saw the transgressors, and I pined away, etc." Likewise there are other persecutions, which cannot be lacking to all the saints, namely of the flesh, the world, and the Devil: because, as is found in Gal. 5:17, "the flesh lusts against the spirit." Rom. 7:24: "unhappy man that I am, who shall deliver me from the body of this death?" Ps. 33:2: "many are the tribulations of the just." Then when he says "but evil men," he shows that the wicked fall into worse evils, namely of guilt. He says "evil" in themselves, namely insofar as they cling to sins. Matt. 21:41: "he will destroy the evil men evilly, etc." And "seducers," namely to the harm of their neighbors, insofar as they lead them away from the way of truth, which is common. Rom., last chapter: "by sweet words and blessings they seduce the hearts of the innocent." But these, not content with the evils which they have done, will advance to the worse. Apoc., last chapter: "he who is filthy, let him be filthy still." But against this, above in the same place: "they shall proceed no further." It must be said that those who advance to the worse are permitted by God, or thus: that they advance to the worse from the intention of their malice, which is always toward evil; but according to divine providence they are prevented, lest they be able to fulfill what they began. Now the wicked advance to the worse in themselves, insofar as they err concerning the truth. Matt. 22:29: "you err, not knowing the Scriptures, nor the power of God." Likewise they err in deed, and in this way all the wicked err. Prov. 14:22: "all who work evil err." Likewise in their neighbors, because they are seducers, whence he says "sending into error," namely by persuading that they can come to the kingdom of heaven through prosperity, against that which is above, 3:12: "those who wish piously, etc." And Is. 3:12: "my people, they who call you blessed, they themselves deceive you." Then when he says "but you," he warns him to remain in his instruction. And he exhorts him in three ways: namely on the part of the teacher, on the part of Timothy himself, and on the part of the things which he received. He says therefore: "you have followed my doctrine, etc.," as above 3:10: "therefore remain in these things"; Ecclus. 10:4: "if the spirit of one who has power rises up against you, do not leave your place." 1 Cor. 15:58: "be steadfast and immovable." He says therefore "what you have learned, and what has been entrusted to you," because every Christian learns the things that are of faith; and this is saving doctrine. John 6:45: "everyone who has heard from my Father, and has learned, comes to me, etc." But especially the teachings of the faith are entrusted to prelates, insofar as they must dispense them to others. Gal. 2:7: "when they had seen that the Gospel of the uncircumcision was entrusted to me." And why is it necessary to remain? Because I had it from a teacher of knowledge, who could not err. 2 Cor. 13:3: "Christ speaks in me." And therefore remain firmly in these things, knowing from whom you learned, namely from Paul, who learned not from man, nor through man, etc., Gal. 2. Second, from his own condition. For it is shameful for a man nourished in good from boyhood to fail in old age. Ecclus. 26:27: "he who passes from justice to sin, God has prepared him for the sword." But Timothy was thus nourished. Prov. 22:6: "a young man according to his way, even when he is old he will not depart from it." Whence he says "and because from infancy you have known the sacred letters," which are the letters of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman, Acts 16:1. Whence his mother had him instructed in them. Which is against the Manichean, because the apostle here names the Old Testament "sacred letters," which cannot be understood of the New Testament, because from his infancy he had not been taught the letters of the New Testament. Third, from the part of the things which he received, and this is the third reason. For if someone has some knowledge in which there is no usefulness, he abandons it, and passes to another. But if the knowledge is very useful, it is foolish to let it go. And first he makes the argument; second he makes it clear, at the place "all Scripture." He says therefore: I say that you have received the sacred letters, which are not to be despised, because they are useful. Is. 48:17: "I am the Lord your God, teaching you useful things." Whence he adds, saying "which can instruct you." John 6:69: "Lord, to whom shall we go? You have the words of eternal life." John 5:39: "search the Scriptures, in which you think you have eternal life; they are the ones that bear witness of me." And these letters can instruct you unto salvation; but only through the faith which is in Christ Jesus. Rom. 10:4: "for the end of the law is Christ, unto justice to every one that believes." Heb. 11:6: "for without faith it is impossible to please God." But he makes the argument clear, saying "all." Where he shows that the sacred letters are the way to salvation. And he sets down three things. For he commends the Scriptures by reason of their principle, by reason of their useful effect, and by reason of their final fruit and advancement. For if you consider its principle, it has a privilege above all others, because the others were handed down through human reason, but sacred Scripture is divine; therefore he says "Scripture divinely inspired." 2 Pet. 1:21: "for prophecy was not brought at any time by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Job 32:7: "the inspiration of the Almighty gives understanding." But you will say: how is not every other Scripture also divinely inspired, since according to Ambrose, every truth, by whomever it is spoken, is from the Holy Spirit? It must be said that God works something in two ways: namely immediately, as his own work, like miracles; and something through the mediation of lower causes, as natural works, Job 10:8: "your hands, Lord, made me, etc.," which nevertheless come about by the operation of nature. And thus in man he instructs the intellect both immediately through the sacred letters, and mediately through other writings. The effect of this Scripture is twofold: namely because it teaches to know the truth, and persuades to work justice. John 14:26: "but the Paraclete, the Holy Spirit, will teach," namely the things to be known, "and will suggest" the things to be done. And therefore it is useful for knowing the truth, and it is useful for directing in action. For there is a speculative reason, and there is also a practical reason. And in each of the two, two things are necessary: namely that it know the truth, and that it refute error. For this work is the work of the wise man, namely not to lie, and to refute the one who lies. As to the first he says "it is useful for teaching," namely the truth. Ps. 118:66: "teach me goodness and discipline and knowledge." As to the second he adds "for reproving." Tit. 1:9: "that you may be able to exhort in sound doctrine, and to reprove those who contradict." Likewise as to the practical, two things are necessary: namely that it lead back from evil, and induce to good. Ps. 33:15: "turn away from evil, and do good." As to the first he says "for correcting," which is to correct from evil. Matt. 18:15: "if your brother sins against you, go, and correct him between you and him alone." Job 5:17: "blessed is the man who is corrected by the Lord." As to the second he says "for instructing in justice." And sacred Scripture does all these things. Is. 8:11: "with a strong hand he instructed me, etc." So then the effect of sacred Scripture is fourfold: namely to teach the truth, to refute falsity — as regards the speculative; to snatch away from evil, and to lead to good — as regards the practical. Its last effect is that it leads men to the perfect. For it does not make good in just any way, but it perfects. Heb. 6:1: "let us be carried on to perfection." And therefore he says "that the man of God may be perfect," because a man cannot be perfect, unless he be a man of God. For that is perfect to which nothing is lacking. Then therefore a man is perfect, when he is instructed, that is, prepared, unto every good work, not only unto those things which are of the necessity of salvation, but also unto those which are of supererogation. Gal., last chapter: "but doing good, let us not fail."”

“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."”