Translated by Claude with the following note: This is a scholastic Latin biblical commentary, likely from the medieval or early modern period, commenting verse by verse on 2 Timothy 1. The text includes citations from Scripture, the Glossa Ordinaria, Chrysostom, and Augustine. Some portions of the original are abbreviated or partially legible, and the translation reflects the best reconstruction of those passages.
Argument & Division
2 Tim 1:1 Paul, an Apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, his dearly beloved son.
1. This second Epistle, as has been said, is written by the Apostle to Timothy from Rome, from prison, with his passion now imminent. The reason for writing was that, since he had instructed him in the first Epistle concerning the episcopal office, Timothy, now wearied by dangers and labors, had become somewhat negligent and more timid in the execution of his office. The intention of the Apostle, therefore, is to animate Timothy to preaching and martyrdom, to exhort him to the diligent execution of his office, and to add certain further points concerning the episcopal office. The manner of writing is evident from the division of the Epistle. For it is divided into four parts: first, the salutation — Paul; second, the giving of thanks — I give thanks to my God, whom I serve; third, the exhortation — For which cause I admonish thee that thou stir up — continuing to near the end; fourth, the conclusion in the last chapter — Make haste to come to me quickly.
In the first part, there is placed first the person greeting, second the person greeted — to Timothy — and third the form of the salutation — Grace, mercy, and peace.
In the first, the greeting person is described: first by name, because Paul; second by apostolic office, because an Apostle. Here three things are implied which perfect the apostolic man: first, the authority of the one sent, because Apostle of Christ Jesus; second, the power of the one sending, because by the will of God; third, the usefulness of the mission, because according to the promise.
He says therefore Paul — the name is one of humility; Apostle of Christ Jesus — the name is one of dignity; and he places the name of humility before the name of dignity, because Everyone who humbles himself shall be exalted (Luke 14:11). An Apostle, I say, by the will of God, that is, by God's disposition. The Gloss says here: not by his own merits but by the grace of God. 1 Cor. 15:10: By the grace of God I am what I am. Gal. 1, mid. v.1: Paul, an Apostle, not from men nor through man, but through Jesus Christ and God the Father who raised him from the dead. v.3: Grace and peace to you from God. And this not without hope of reward, but according to the promise of life — not of just any life, but of life which is in Christ Jesus, that is, of the future life, eternal and immortal, which is in Christ Jesus. Because Jesus himself is the tree of life in the midst of paradise (Gen. 2:9), from which tree the heavenly inhabitants live. For in the vision of him according to his divinity is the life of the intellective part; in the vision of him according to his humanity is the life of the sensitive part, as Augustine says (On the Spirit and Soul). John 17:3: This is eternal life, that they may know thee, the true God, and Jesus Christ whom thou hast sent. Such a one, I say, is Paul who writes — supply: this Epistle — to Timothy his dearly beloved son. For although he was a brother or bishop, yet because of his conversion (since he was converted to Christ through Paul) and his ordination (since he was ordained as bishop by him) and his special love, he calls him son.
2 Tim 1:2. Grace, mercy, and peace from God our Father and Christ Jesus our Lord.
Here is placed the form of the salutation. Concerning it, Paul's good wish for Timothy touches upon three things: the value, the author, and the mediator. The value is grace, mercy, and peace; the author is God the Father; the mediator is Jesus Christ. Grace regards the soul, which it makes gracious; mercy regards guilt, which it pardons; peace regards glory, which it foretastes.
He says therefore grace — as if the Apostle writes thus to Timothy: grace, that is, the gift of the Spirit, namely the conferral of virtues and gifts of the Holy Spirit; and mercy, that is, the remission of sins; and peace, that is, tranquility of mind and a foretaste of eternal life — supply: be unto thee. And these three are well ordered, because grace is the cause of the remission of sins, and remission is the cause of peace. Luke 2:14: And on earth peace to men, etc. May it be, I say, from God the Father as author, from whom are all things (James 1:17: Every good gift and every perfect gift comes down from the Father of lights); from Christ Jesus as mediator, through whom are all things; our Lord. Therefore Christ is the fullness of grace. For Christ is interpreted as the anointed, Jesus on account of his office, which is to save; Lord on account of the power of creation; ours on account of the humility of the incarnation — for then he became ours, because then (Isaiah 9:6) a child is born to us and a Son is given to us, and the government is upon his shoulder.
2 Tim 1:3. I give thanks to my God, whom I serve from my forefathers with a pure conscience.
After the salutation, he here adds the giving of thanks, in which he shows: first, to whom he gives thanks; second, for what — because without ceasing; third, on account of what — having received the remembrance of thee.
He says therefore I give thanks — not merely saying, like those of whom Isaiah 29:13 says: This people honors me with their mouth and their lips, but their heart is far from me. I give thanks, I say, to my God, from whom is all grace (1 Pet. 5:10: All grace, who has called us into his eternal glory in Christ Jesus, after we have suffered a little, will perfect us). And rightly are thanks rendered to him, for he himself bestows them — whom I serve — with a service not of servile fear. Of which John 15:15: I will no longer call you servants, for the servant does not know what his master is doing. I serve, I say, from my forefathers, that is, from the ancient Fathers, namely Abraham and Jacob. And he says from forefathers, meaning the earliest progenitors who were good, whom he imitated after his conversion. For the immediate fathers were evil, as in that of Gal. 1:14: Being more exceedingly zealous for the traditions of my fathers. Chrysostom says: The praises of our forefathers are ours when we share in their deeds; but when we do not, they condemn us all the more. I serve, I say, with a pure conscience — Acts 23:1: I have lived before God with a perfectly good conscience up to this day.
Behold, here he implies seven modes of serving God:
First, reverently, when he says thanks — Ps. 2:11: Serve the Lord with fear, namely of reverence. For service is pleasing when rendered with reverence.
Second, faithfully, when he says I give — not merely say. Matt. 25:23: Well done, good and faithful servant; because thou hast been faithful over a few things, I will set thee over many; enter into the joy of thy Lord.
Third, singularly, when he says my God — for no one can serve two masters (Matt. 6:24). Therefore 1 Kings 7:3: Prepare your hearts unto the Lord.
Fourth, integrally, when he says whom I serve — he does not say that the body serves, or the soul, but the whole. Joshua 24:14: Serve him with a perfect and most sincere heart.
Fifth, unanimously, when he says from forefathers — Zeph. 3:9: They shall serve him with one shoulder.
Sixth, cheerfully, when he says in conscience — as if not compelled in body but joyful in heart. Ps. 100:2: Serve the Lord with gladness. Deut. 28:47: Because thou didst not serve the Lord thy God with joy and gladness of heart for the abundance of all things; v.48: thou shalt serve thy enemy whom the Lord will send against thee, in hunger and thirst and nakedness and in all want; and he shall put an iron yoke upon thy neck until he destroys thee.
Seventh, sincerely, when he says pure — Luke 1:74-75: That we might serve him in holiness and justice before him all our days.
Now, those who fail in the first mode are the proud, because they do not serve reverently, as is evident in Lucifer (Isaiah 14:13) and the Pharisee (Luke 18:23). Those who fail in the second are the avaricious, because they do not serve faithfully, as is evident in the rich man of the Gospel (Luke 16:1). Those who fail in the third are the gluttonous, because they do not serve singularly — indeed they serve their belly, whose God is their belly (Phil. 3:19). Those who fail in the fourth are the slothful, because they do not serve integrally — willing but not doing. Those who fail in the fifth are the envious, because they do not serve cheerfully — for they grieve at good and desire the punishment of the poor, as is evident of the Jews (Matt. 27:18: For Pilate knew that they had delivered him out of envy). Those who fail in the sixth are the lustful, because they do not serve sincerely, as is evident in the prodigal son (Luke 15:12-13).
2 Tim 1:3–4. That without ceasing I have remembrance of thee in my prayers night and day, desiring to see thee, mindful of thy tears, that I may be filled with joy.
Here he adds that for which he gives thanks, namely for Timothy's holiness, where he says: concerning Paul's four acts toward Timothy in his prayers — first, to think inwardly on Timothy's goodness; second, to desire to see him — desiring thee; third, to be mindful of their intimacy — mindful of thy tears; fourth, he adds the reason for these things — that I may be filled with joy.
He says therefore that — as if: I give thanks to God for this, namely that without ceasing (of fixed hours, not continuously) I have remembrance of thee in my prayers. He puts the consequent for the antecedent, that is: I give thanks for this, that thou art so good that I am always mindful of thee. Rom. 1:9: Without ceasing I make mention of you always in my prayers. I say night and day, desiring to see thee — not for my own consolation, but because my seeing thee will be thy confirmation. Rom. 1:11: I desire to see you, that I may impart to you some spiritual grace for your strengthening. Mindful — as if: I desire to see thee because I am mindful of thy tears which thou didst shed at my departure. For Timothy wept when dismissed by Paul, being ready to go with him to all dangers. Acts 20:17: Paul called all the elders of the Church together — and it is known that Timothy was there; and at the departure it is said that great weeping was made (v.37). Chrysostom says: It was fitting to weep at the departure, as an infant cries when separated from the breast. I desire, I say, to see thee, in order that I may be filled with joy at thy progress — for he wished to animate him to preaching and martyrdom, and by this to have full joy concerning him. John 16:24: Ask, that your joy may be full.
2 Tim 1:5. Having received the remembrance of that faith which is in thee, which is not feigned, which dwelt first in thy grandmother Lois and thy mother Eunice; and I am certain that it dwells also in thee.
Here he shows why he gives thanks: first, because he recalls Timothy's true faith; second, because he recalls his faith as rooted — which dwelt first; third, because he recalls his faith as certain — and I am certain that it dwells also in thee.
The interlinear Gloss here: The grace of the episcopate, once received, must be stirred up.
He says therefore having received the remembrance — as if: I therefore give thanks because I am receiving the remembrance, that is, holding the memory, of that faith which is in thee, not feigned but true, that is, not invented and fragile like those who believe for a time and in time of temptation fall away (Luke 8:13). Wisdom 1:5: The Holy Spirit of discipline will flee from the deceitful. Which faith also dwelt — he does not say was but dwelt, to note its permanence — first in thy grandmother Lois, that is, in the mother of thy mother, and in thy mother Eunice. The Gloss says: He recalls the sincerity of faith of his parents in order to make him stronger. Of his father, however, he is silent, because he was an unbeliever — for Timothy was the son of a believing Jewish widow but of a Gentile father (Acts 16:1). And I am certain — through the works of faith which show faith (James 2:18: I will show thee my faith by my works) — that the same faith dwells also in thee. But take care lest it grow lukewarm through my hands.
2 Tim 1:6. For which cause I admonish thee that thou stir up the grace of God which is in thee by the imposition of hands.
This is the third principal part of this Epistle, in which, after the salutation and the giving of thanks, he places the exhortation, urging Timothy toward three things necessary for a prelate in the execution of his office: first, toward boldness, which consists in undertaking — in the present chapter; second, toward constancy, which consists in progressing — in the following chapter; third, toward insistence or perseverance, which consists in completing — in the third and fourth chapters.
In the first part, he first warns him not to fear; second, not to be ashamed — Be not therefore ashamed; third, to exercise the office entrusted to him boldly — Having the form of sound words. In the first part, he first sets forth the cause of the exhortation, then adds the matter of the exhortation — That thou stir up.
He says therefore for which cause — as if: I am certain that the faith which dwelt in thy parents dwells also in thee, for which cause, namely because thou hast faith and such good parents (Isaiah 51:1: Look to the rock from which you were hewn), I admonish thee as a father does a son, that thou stir up — as if from the dead, because faith without works is dead (James 2:20, 26) — the grace of God, that is, the episcopal grace, as if lulled to sleep by fear, which is in thee by the imposition of my hands, that is, which was given to thee at thy ordination through my ministry, since I was the minister of thy ordination. 1 Tim. 4:14: Neglect not the grace that is in thee, which was given thee by prophecy, with the imposition of the hands of the priesthood.
2 Tim 1:7. For God hath not given us the spirit of fear, but of power and of love and of sobriety.
Here he adds to the exhortation a reason, which is this: such a Spirit is sufficient for the whole man to stir up the grace given to him by God, and not the opposite. Therefore everyone ought to do this. Here he first excludes the gift contrary to the purpose, then adds the gifts suited to the purpose — But of power, etc.
He says therefore for — as if: I admonish thee to stir up the grace, which thou art certainly able to do, for God hath not given us the spirit of fear, namely of human fear, by which we fear adversity, through which fear the troubled Peter denied Christ (Matt. 26:70). Rom. 8:15: You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, whereby we cry: Abba, Father. But rather he hath given us the spirit of power, that is, of fortitude against adversity; of love — of Christ and of neighbor; and of sobriety, that is, of discretion. The first pertains to the perfection of the irascible faculty; the second to the perfection of the concupiscible faculty; the third to the perfection of the rational faculty.
It is to be noted, concerning the words the faith which is in thee, that many bad conditions of faith are found in Scripture. For there is feigned faith, namely that of heretics (1 Tim. 1:5: From a pure heart and faith unfeigned). There is dead faith, namely that of sinners (James 2:20, 26: Faith without works is dead). There is weak faith, namely that of the lukewarm (Rom. 14:1: Him that is weak in faith receive ye). There is little faith, namely that of the fearful (Matt. 14:31: O thou of little faith, why didst thou doubt?).
2 Tim 1:8 “Do not therefore be ashamed of the testimony of our Lord, nor of me His prisoner,” he exhorts. Here he admonishes him not to be ashamed. First he addresses the vice of shame; second he urges him to preach the Gospel — “but share in suffering for the Gospel”; third he sets himself forth as an example — “in which I am appointed a preacher.”
In the first, he exhorts him not to be ashamed, first of the truth of the faith, even if it seems suspect; second, not of the person of the Apostle, even if he is imprisoned — “nor of me His prisoner.”
He therefore says: do not — as if to say, since you have such a spirit — therefore do not only refrain from fearing, but do not even be ashamed of the testimony of our Lord, that is, the preaching of the Gospel or the confession of the faith. For it is said in Acts 1:8: “You shall be my witnesses in Jerusalem.” And Luke 9:26: “Whoever is ashamed of me and of my words, of him will the Son of Man be ashamed.”
“Nor of me His prisoner,” that is, imprisoned for the preaching of His Gospel, as in Ephesians 6:20: “For which I am an ambassador in chains.”
“But share in suffering for the Gospel according to the power of God, who has called us with a holy calling, not according to our works but according to His own purpose and grace.”
Here he recalls the benefit of calling to the good: first he indicates to what He called — to holiness; second why He called — because of His grace, not our works — “not according to our works”; third when He called — because at this time it has been given to us in Christ Jesus.
In the first is shown the usefulness of the calling, because it is to holiness; in the second the liberality of the caller, because it is grace; in the third the fitting time of the calling, because in His coming.
2 Tim 1:9 “Who delivered us.” Here he exhorts him to labor in preaching the Gospel, where he recalls a threefold benefit of God: first, liberation from evil; second, calling to good — “and called us with a calling”; third, vivification — “who indeed destroyed death.”
In the first he implies labor in the exercise of the Gospel; effort in the mind — “according to the power of God”; motive in the benefit — “who delivered.”
He therefore says: but share in suffering — as if to say, do not be ashamed of the Gospel, but rather join me laboring in the Gospel. As Romans 1:16 says: “I am not ashamed of the Gospel.” Or, for the Gospel, that is, for the honor of the Gospel — which indeed you can do according to God’s power, for “the Lord will give the word to those who preach the Gospel with great power” (cf. Psalm 68:11). Mark 16:20: “They went forth and preached everywhere, the Lord working with them and confirming the word with signs that followed.”
And you ought indeed to labor in God, because He delivered us from the slavery of the devil, redeeming us by the price of His blood, as appears in 1 Corinthians 9:19; and John 8:36: “If the Son sets you free, you shall be free indeed.” Philippians 2:7: “Taking the form of a servant, and being found in habit as a man.”
He says therefore: “and called us with His calling,” that is, with a calling especially suited to Himself, namely through inspiration, of which Revelation 3:20 speaks: “Behold, I stand at the door and knock.” I say a holy calling, because to holiness — according to the gloss on Ephesians 1:4: “He chose us in Him before the foundation of the world that we should be holy.”
He called, I say — and this not according to our works, that is, not according to the requirement of our merits — as Titus 3:5: “Not by works of righteousness which we have done, but according to His mercy He saved us,” but according to His purpose, that is, according to His eternal preordination (Romans 8:28: “All things work together for good to those who are called according to His purpose”) and according to grace bestowed from that purpose.
2 Tim 1:9 cont. “Which was given to us in Christ Jesus before the ages.” 2 Tim 1:10 “But now has been manifested,” namely through the illumination of our Savior Jesus Christ.
Here he adds when He called, where he touches on three things: first, the eternal preordination of our calling — “before the ages”; second, the temporal manifestation of that preordination — “but now has been manifested”; third, the useful mediator of its manifestation — “through the illumination of the Savior.”
He therefore says: this grace was given to us in Christ Jesus, that is, foreseen to be given through Christ Jesus — as Revelation 13:8 speaks of “the Lamb slain from the foundation of the world,” that is, foreseen to be slain — before the ages, that is, from eternity. Of this Titus 1:2 says: “In hope of eternal life which God, who does not lie, promised before the ages.”
But now it has been manifested, namely in the time of grace, through the fulfillment of the promise — “Behold now is the acceptable time; behold now is the day of salvation” (2 Corinthians 6:2). Manifested, I say, through the illumination of our Savior Jesus Christ — enlightening hearers as to understanding, for “He is the true light that enlightens every man” (John 1:9), and saving the obedient as to affection. Of both Psalm 27:1 says: “The Lord is my light and my salvation.”
Note on “through the illumination of our Savior.”
There is a manifold illumination of the Savior:
There is a useful illumination in this world (John 1:9).
A delightful illumination in heaven — “The glory of God will enlighten it” (Revelation 21:23).
A terrible illumination at judgment — “He will bring to light the hidden things of darkness” (1 Corinthians 4:5).
The first illumination proceeds from God either against evil or for good.
Against evil, it enlightens sinners to the knowledge of sin — as dust is seen when illuminated by the sun (Psalm 18:28). It enlightens penitents to expel error — as clouds are driven away by light (Luke 1:78–79). It enlightens those fighting spiritually to avoid relapse — “Enlighten my eyes lest I sleep in death” (Psalm 13:3). Hence Ephesians 5:14: “Awake, you who sleep… and Christ shall enlighten you.”
For good, it enlightens preachers to know what to say — “The unfolding of your words gives light” (Psalm 119:130). It enlightens the obedient to upright conduct — Isaiah 60:1: “Arise, shine.” It enlightens the persevering to reach the kingdom — Psalm 77:14.
The second illumination in heaven produces security without fear — Psalm 27:1; joy without sorrow — Ecclesiasticus 34:20; and eternity without defect — Revelation 22:5.
The third illumination will be terrible at judgment — Matthew 25:32 — when hearts will be laid bare.
Questions and responses These cover
On “Paul an Apostle — whose office you share”: Timothy was not an Apostle. Response: though not an Apostle, he shared in the apostolic office as a bishop.
On “beloved son”: the Pope calls bishops brothers, not sons. Response: the Pope considers rank; here Paul considers personal affection toward one he converted and ordained.
On “grace, mercy, and peace”: elsewhere only grace and peace are named. Response: this signifies that a prelate needs greater gifts than a subject.
On “from God the Father and Christ”: why not add the Spirit? Response: because the Spirit is understood in the bond, or the cause is implied through appropriated effects.
On “whom I serve from my forefathers”: the gloss says the faith of ancients and moderns is one. Objection: they believed Christ would come; we believe He has come. Response: the substance of the article is the same; difference of time is accidental.
On “I am certain that in you”: no one can be certain of another’s faith. Response: certainty by conjecture or revelation.
On “rekindle the grace”: it was not dead absolutely but lacking fervent works.
On “through the laying on of my hands”: God alone gives grace. Response: the laying on of hands is dispositive, not effective.
On “God has not given a spirit of fear”: fear is not a spirit. Response: meaning a spirit not of fear but of power.
On “love and sobriety”: the gloss says discretion — from highest gift to lowest. Objection: wisdom is highest, fear lowest. Response: gift is taken broadly; charity is highest in affection, discretion lowest.
“Who indeed destroyed death and brought life and incorruption to light through the Gospel.”
Earlier he cited liberation and calling; here he cites the benefit of vivification, shown in two things: destruction of death and manifestation of immortal life.
He therefore says: grace was manifested through Christ Jesus, who destroyed both deaths — of the soul (separation from God) and of the body (separation of soul and body), as Isaiah 25:8: “He will swallow up death forever.” And He brought to light life and incorruption — that incorruptible life of which 1 Corinthians 15:53 speaks.
He brought it to light through the Gospel, that is, through Gospel preaching, which is light — Isaiah 9:2: “A light has shone,” and Psalm 119:105: “Your word is a lamp to my feet.”
CONTINUE
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