返回On the Second Epistle of Saint Paul to Timothy.
On the Second Epistle of Saint Paul to Timothy.
On the Second Epistle of Saint Paul to Timothy.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
He writes another letter to Timothy, to urge him about ecclesiastical discipline and what the hope of the promise is, and to provoke him to martyrdom by his own example; and because it will happen that some will turn away from sound doctrine, because it seems harsh to them, and turn to fables, that is, to human inventions.Chapter I.
(Vers. 1, 2.)
(Vers. 1, 2.) Paul the apostle of Jesus Christ by the will of God, according to the promise of life, which is in Christ Jesus, to Timothy, his beloved son. For this reason, he is called an apostle of Christ Jesus by the will of God, in order to teach the extent and importance of the promise that exists in the future through faith in Christ; so that through his preaching, he may bring about the growth of discipleship in the salvation of the Lord. For they are suitable servants who by their perseverance and faithfulness enhance the work of their masters. He writes this to his beloved son so that he may become an imitator of this matter, passing on the same things to others, so that through a succession of translators he may be a competent teacher, through whom the affirmed truth may gain many to the promised life. Grace, mercy, and peace from God the Father and Christ Jesus our Lord. He desires this grace from the Father in mercy, that it may be present to him, and from Christ Jesus our Lord, because God bestows his grace through Christ, so that there may be one grace from both.(Vers. 3, 4, 5.)
(Verses 3, 4, 5.) I give thanks to my God, whom I serve with a clear conscience as my ancestors did, as I constantly remember you in my prayers day and night, longing to see you, as I recall your tears, so that I may be filled with joy. I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also. Because I am reminded of your good qualities, I give thanks to God, who was also mindful of Timothy, a remarkable man, and who has given us this gift from God; for it is not undeserved, as he thinks of good men. And because the same God is the God of the Christians as he was of the Jews, he testifies that he gives thanks to God, to whom his ancestors served. For when his ancestors hoped for what he began to preach, their faith was united. And because he succeeded in the service of his parents, and because he was still with them when they served God, he rightly says: To whom I serve as my ancestors did. How? In a pure conscience, he says; for he once persecuted the Church, but he did so out of love for God, not out of ill will. And in a similar way it is written in the letter to the Hebrews that Levi, who received tithes, also gave tithes to Melchizedek; for he was still in the loins of his father when Melchizedek met him. So here, he declares that he served God through his ancestors, just as Levi is said to have offered tithes through his ancestor. For Levi is the father of Jacob, the grandfather of Isaac, and the great-grandfather of Abraham. Therefore, he professes his great memory of Timothy and how he eagerly desires to see him again, being reminded of the tears that Timothy shed out of love when the Apostle was departing from him. Therefore, he desires his lover not undeservedly so that he may be filled with joy from shared happiness, for the sake of sincere faith, which signifies both in his way and in his mother, certainly and most certainly. Therefore, every affection here is because of faith, which was inviolate in them.(Vers. 6, 7.)
(Verse 6, 7) For this reason, I remind you to stir up the gift of God, which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power, and of love, and of self-control. Therefore, he indicates that he remembers the sincerity of his parents' faith, in order to strengthen him. For who, upon hearing the praise of those in whom he himself participates, would not grow, adding courage to such virtues. Therefore, through the reception of the gift of grace accepted by the ordination of the priesthood, it rejuvenates itself, comforting its mind with the eagerness of the soul, rejoicing in itself, just as one rejoices in the newness of ordination. Finally, he adds: For God did not give us the spirit of fear, but of power. For a renewed man emerges from fear, receiving the spirit of joy because of justification; for every unjust person is in fear, not strong but weak: not in love but in hatred; not in the sobriety of the mind, but wounded by error. But if he lacks these, he will be unfaithful, weak, and undisciplined.(Vers. 8.)
(Verse 8) Therefore, do not be ashamed of the testimony of our Lord, nor of me His prisoner. It teaches us to have steadfastness and not to be afraid in professing our faith. For there is no reason to be ashamed of it, because even though Christ was seen in the flesh, He was also revealed as God in His deeds. Though He was crucified, He rose from the dead and appeared to many, and then, as He was being taken up to heaven, a cloud received Him (Acts 1:9). Therefore, it is not a cause of weakness, but of power; for where weakness is presumed, power is revealed. So, a foolish person who is proven to have conquered is said to be weakened. In this way, it does not pertain to the Apostle to be ashamed since if he is said to be humiliated by pressures and beatings, on that account he confounds his detractors because he is seen to be wondrous in signs and miracles by his nod. So that it may be understood that he is not humiliated by weakness but by his will for a certain advancement in merits. Therefore, God allows his servants to be humiliated by the wicked so that He does not appear to unjustly give them rewards.(Vers. 9.)
(Verse 9) But collaborate in the Gospel according to the power of God, who made us safe. For by the power of God death was conquered, so that we may be saved; according to this, it is fitting for us to partially repay the Redeemer. Since we cannot fully respond to all His benefits, let us faithfully and earnestly carry out His mission. And He called with His holy calling. A holy calling is when the chosen ones are elected to govern the holy people of God. And the elder is called holy, who is chosen as a leader of holiness. Not according to our merits. It is true; because if you were to investigate thoroughly, no man can be considered worthy to be a vicar of Christ; for all those he has chosen were sinners beforehand. Therefore, in comparison to others, these have been found worthy: but in reality, they are all unworthy. But according to His purpose, and the grace which is given to us in Christ Jesus before the ages began. Since by His own good pleasure God decreed long ago to save sinners (for God foreknew what would happen in man before He created him and sinned), He determined how they would be restored, at what time, by whom, and by what means they could be saved, so that it might not seem that this gift is granted by the merit of those who are saved or by those through whom they are called, but rather by the grace of God through faith in Christ.(Vers. 10.)
(Verse 10) Now indeed, revealed through the illumination of the coming of our Savior Jesus Christ. The gift of God, which was hidden in mystery before the ages, is testified by the incarnation and coming of Christ, when people began to receive the forgiveness of sins.(Vers. 11.)
(Verse 11) He indeed destroyed death, but he illuminated life with eternity through the Gospel, in which I am placed as a preacher, and apostle, and teacher of the Gentiles. In what way Christ saved his people, he showed by saying that he destroyed death, which was hostile to man, so that it could not rise from the underworld: only then did he illuminate life with eternity, so that, rising from the dead, he could no longer die. For life is obscure, which is defined by time, while it is asleep, while it is ignorant, while it is poorly conducted. And how life is illuminated, he shows; because through the Gospel eternal life is given to believers, preached by the teacher of the nations.(Vers. 12.)
(Verse 12.) For this reason, I suffer these things. While proclaiming the gift of God, he endures the devil as an enemy; to awaken pressures to him, because he delivers the people from his jaws. But I am not ashamed. In this, he is secure, because through tribulations there is a great promised reward, he is not put to shame, but he boasts in pressures. For I know whom I have believed, and I am certain that he is able to guard what has been entrusted to me until that day. This is what he says, with what hope and confidence of the magnificence of the Savior he is secure; because what is entrusted to him, is safe. But what does he commend to them, if not their salvation? So that he, enduring it for them, may find salvation with them when he begins to judge; so that, punishing the unbelievers, he may declare them worthy of eternal life.(Vers. 13, 14.)
(Verses 13, 14.) Having the form of sound words, which you have heard from me, in faith and love which are in Christ Jesus. Guard the good that has been entrusted to you through the Holy Spirit who dwells in us. He refers to his commandments and works as the form of sound doctrine, which he commands us to follow, so that we may keep them with the help of the Holy Spirit.(Vers. 15, 16.)
(Vers. 15, 16.) For you know this, that all those in Asia turned away from me, among whom are Phygelus and Hermogenes. These ones he mentions were full of deceit; they pretended to be friends of the Apostle in order to learn from him, so that they could then slander him or cause trouble through others. But after they saw that they had been exposed, they turned away from him. May the Lord grant mercy to the household of Onesiphorus; for he often refreshed me and was not ashamed of my chains. This double kind of refreshment is to be understood: because he refreshed him both in the necessity of imprisonment with his own solace, and supplied whatever was needed to him or to those who were in need. For he was not ashamed to approach and seek the man placed in custody, in hope of those things which were promised; for those whom he mentions above, because they were ashamed of the cross of Christ, deserted the Apostle in his time of need.(Vers. 17, 18.)
(Verse 17, 18.) But when I was in Rome, he diligently sought me out and found me. May the Lord grant him to find mercy from the Lord on that day. When the Apostle came to Rome, he was guarded by soldiers after appealing to Caesar; then Onesiphorus, out of love and with great effort, sought him out. The Apostle found his visitation so welcome that he commended him to the Lord, that he may find mercy from the Lord on the day of judgment; just as he sought out the Apostle, may he also find mercy when seeking it from the judge. For he prays that the Lord, the Father of heaven and earth, may find favor with the Lord of the human race, namely the Son. This is similar to what is said in Genesis: And the Lord rained sulfur and fire upon Sodom and Gomorrah from God out of heaven (Gen. XIX, 24).But you know better than anyone how much he served me in Ephesus. Because some people are accustomed to serving individuals rather than causes, wanting to please those in power, the Apostle Onesiphorus shows his general goodness, so that he does not seem to have presented himself to someone when he served the Apostle; it is well known that he was magnanimous to all.
Chapter II.
(Vers. 1, 2.)
(Verse 1, 2.) Therefore, my son, be strengthened in the grace that is in Christ Jesus, and in the things which you have heard from me through many witnesses. Entrust these things to faithful men, who will be capable of teaching others. He commands that this person be steadfast and strong in teaching the grace of God, which has been given in Christ Jesus; and not only in grace, but also in the mysteries that pertain to Christ. He wants the secrets to be handed down to faithful and worthy individuals who are able to teach others, not indiscriminately to common and negligent people; for a teacher must be chosen with great care.(Vers. 3, 4.)
(Verse 3, 4.) Work as a good soldier of Christ Jesus; for no one who serves as a soldier of God entangles himself with worldly affairs; in order to please the one to whom he has proven himself. It is clear what it says: that no one can serve two masters (Matthew 6:24); worldly affairs must necessarily serve greed, and unless they have lied, they cannot be completed. Therefore, it is a small sin. However, Ecclesiasticus proves himself to God so that devoted to Him, he fulfills the duty he has promised, diligent in spiritual matters, detached from worldly business; for it is not fitting for one to have a dual profession.(Vers. 5.)
(Verse 5) Even if someone competes, they are not crowned unless they have competed legitimately. God wants His soldier to be so well-trained in God's works or appointed duty that they can reach the merit of glory: fully attentive in Divine worship, spurning worldly things, diligent in heavenly matters; for it is in this way that they prove themselves, so that, while laboring here, they may be rewarded in heaven.(Vers. 6, 7.)
(Verse 6, 7.) It is necessary for the farmer working the land to first receive the fruits. Understand what I say; the Lord will give you understanding in all things. Such great self-restraint Timothy had, that he even restrained himself from lawful things; for this is what is meant, because he refrained from participating in the treasury, when the Lord decreed that those who proclaim the Gospel should live by the Gospel (I Cor. IX, 14). Therefore, the Apostle commands that he who is the first should take this, and then distribute to the others.(Vers. 8, 9.)
(Ver. 8, 9.) Remember that Christ Jesus has risen from the dead, descended from David's seed according to my Gospel, in which I labor even to the point of chains, like a criminal. But the word of God is not bound. For there were many who would become children of the devil and deny the incarnation of the Son of God. Therefore, he mentions this, because they deceitfully strive to assert this under the name of the apostles. He adds, according to my Gospel, to exclude false conversations of evil intent. For it is not necessary to believe heretics more than the apostles themselves, who testify concerning their own preaching, which he complains of doing with labor. He was under pressure and in prisons because he offended both Jews and Gentiles by preaching incredible things, as it seemed to them. He angered the Jews because he taught that the Law should cease, and he made enemies of the Gentiles because he preached about one God in Christ. Therefore, they treated him like a criminal, binding and imprisoning him, hoping that he could be silenced, unaware that the word of God cannot be bound. Finally, often closed, he made not a loss but a profit; for he did not lack someone to preach to in prison, so that he could feed with the word of God those whom he could not freely invite to faith.(Vers. 10.)
Therefore, I endure all things for the sake of the elect, so that they also may obtain the salvation which is in Christ Jesus with eternal glory. In order to save the predestined men to life by his preaching, he was subjected to hardships, knowing that he would achieve the desired salvation of those people.(Vers. 11, 12.)
(Vers. 11, 12.) Faithful saying; for if we have died with Him, we shall also live with Him; if we endure, we shall also reign with Him. This signifies that we can attain immortality and the glory of Christ if we remain in the form of baptism, where all sins die; so that we may flee all old vices and crimes, and appear dead to sin, following the footsteps of the author. And if it is added to the case that we also endure tribulations and hardships for the sake of the Lord, by enduring these, we shall reign with Him; for it is worthy that the one who suffers reproaches and death for Him shall appear glorious in His kingdom. If we deny, he will also deny us. It is true, because if we have not confessed him before men, then he will also say to us in that necessity of the future judgment: 'I do not know you' (Matthew 25:12). This is the meaning of punishment.(Vers. 13.)
(Verse 13.) If we do not believe, He remains faithful; He cannot deny Himself. No one can take away from the Lord what He has. For who is stronger than He, by whom all things have come into being? Nor can anything be added to the perfect; for it does not benefit Him who believes in Him, just as it takes nothing away from Him who does not believe in Him. Therefore, whatever is done, pertains to our advantage, so that we may not remain in ignorance. For He is not strengthened by us, since He is strong in Himself and with Himself.(Vers. 14.)
(Verse 14.) Remind them of these things, solemnly urging them before the Lord not to fight about words, which is useless and leads to the ruin of the hearers. Warn against quarreling, but give instructions with godly fear and awe, for quarreling can breed even more doubts in those who are already wavering. It is common for opposing arguments to be put forth in a dispute in order to stir up the minds of those who are just beginning.(Vers. 15.)
(Verse 15.) Take diligent care of yourself, so that you may present yourself as approved to God, a worker who is not ashamed, correctly handling the word of truth. For some may say that contention is helpful to the listeners, but the Apostle, knowing that it is more harmful, commands that each person should take care to make themselves approved, by rejecting contention and calling those who strive with arguments as shameless. For it is necessary that contention forces out something, indeed many things that are said against conscience; so that inwardly in the mind it is lost, but outwardly it departs as the victor. For no one willingly allows themselves to be conquered, although they know the truths that they hear. But they behave well and with a clear conscience when they speak to those who are willing and peaceful. Therefore, the conversation between servants of God should be a comparison, not an argument.(Vers. 16, 17.)
(Verse 16, 17.) However, avoid profane novelties of words; for they greatly contribute to emptiness, and their speech spreads like cancer. This same thing continues, that contentions be avoided; for it is not fitting for men of one faith to have contention, but in conversation let them suffer one another, and let them agree with good words: but if anything seems improbable, let it be dissimulated with peace. For adversaries and dissenters often provoke one another, from whom one is catholic, and the other profane. Therefore, this is a Catholic (person) to whom the Apostle commands to reject and avoid empty tales: they must be quiet, so that they may always speak from conscience and not allow themselves to be exposed to impious words. For they give some people an opportunity to grow worse; for there are not lacking those who, hearing profane things, conceive evil thoughts: therefore, contention is harmful.(Vers. 18.)
(Verse 18.) Among these are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened and they have overthrown the faith of some. Now he warns to avoid their contentions, and he reveals their names, whom he also designates as profane and impious, straying from the truth. For they were denying what is clearly a cornerstone of Christianity, that they believe they will rise from the dead in the future. However, as we are taught in other Scriptures, they were saying that the resurrection took place in the past, denying the very faith they had initially embraced in the beginning.(Vers. 19.)
(Verse 19.) However, the firm foundation of God stands, having this seal: the Lord knows those who are His, and let everyone who calls on the name of the Lord depart from iniquity. The foundation of God is faith, which contains what God has promised, a faith that cannot be broken by the comments of the faithless and heretics; for even though they deny the future things that we believe, God will still fulfill what we believe, according to His promise. Therefore, the sign of God's promise is our faith, which confirms the words of God. On the day of judgment, God will recognize those who have his sign, while opposing the wickedness of the faithless and heretical, which thinks to weaken the promise of God; for nothing is as unjust as going against the faithfulness of God. And so, as it was said by Moses, Dathan, Abiram, and Korah, when they presumed to offer sacrifices against God's commandment (Numbers 16:35): 'The Lord knows who are his.' With these words, he showed what destruction would await those who perverted the word of God.(Vers. 20.)
(Verse 20) But in a great house, there are not only vessels of gold and silver, but also of wood and clay: and some indeed for honor, but some for dishonor. By saying this, he indicated that there are different types of people in the Church: some good and noble men, whom he wants to be understood as being represented by gold; some who are good but not as noble, whom he designates as silver; and others who are not good, whom he refers to as wood and clay vessels. I think this is clear to everyone, for the frequent preaching of the Apostle admonishing the Corinthians confirms this in the Church. But now in our Church it is openly declared, and in the temple of Jerusalem, in which there was a type of the Church, it is approved by public readings. For there were Sadducees there, from whose root came Hymenaeus and Philetus: of whose corrupt opinion when the Apostle had spoken, he immediately added this, that it is not remarkable in the Church for there to be men who disagree. For even in the Church of the Corinthians, of which I have spoken, there were some who disagreed and denied the resurrection. However, Novatianus explains this in a different way, that the large house represents the whole world, which has a diversity of people; just as the Apostle used the example of a rich and opulent house, which, although it may be abundant, still has wooden and earthen vessels: in the same way, the Church, although it is called holy, still has sinful and corrupt individuals, as I mentioned above. He shows those deserving of contempt, not however to perish, but to be cleansed by fire; because they are necessary to the house in some way. But Novatian, being lifted up with pride, in order to defend the truth and holiness of his own Church, decided that this should be understood in such a way, as if the Church is in his own hands, and that he has all purified, on account of those causes by which he accuses us innocent ones. But why was it necessary to say something about the world in this place, or why did he assert that the world signifies a great house? For the Lord says to the apostles: 'You are not of the world, but I have chosen you out of the world' (John 15:19). How then are those who are denied to be of the world meant to be enclosed within the world? And the same apostle says: 'For what have I to do to judge them also that are outside?' (1 Corinthians 5:12). For in one house all are under one name; for all are considered under the name of their one Lord. But the world contains men of different professions, so that they claim to have different gods and lords. Therefore, it does not mean a great house, but the Church, in which all are under the name of one Lord.(Vers. 21.)
(Verse 21.) Therefore, if someone cleanses themselves from these, they will be a vessel sanctified for honor, useful to the Lord, prepared for every good work. Now another heresy is refuted by its own deception, which asserts that certain souls are inherently evil and cannot be compelled to do good; for here it is stated that the wicked can be transformed into good, and the impure can be purified. Hymenaeus and Philetus could have cleansed their understanding if they had wanted to; they could have become vessels sanctified, prepared for honor.(Vers. 22.)
(Verse 22.) However, flee youthful desires. Youthful desires are harmful; for they are worldly pleasures, which are enslaved to all kinds of allurements; and by this they must be avoided by a servant of God. Rather, pursue righteousness, faith, love, peace, with those who call upon the Lord from a pure heart. These are the things that must be pursued, which seem deviant and harsh to a youthful age. For whoever chooses righteousness does nothing contrary to it; and whoever loves faith, keeps commandments; but whoever follows love is humble towards all; and as for the guardian of peace, they provoke no-one to dispute.(Vers. 23.)
(Verse 23.) But avoid foolish and uninstructive questions, knowing that they breed quarrels. Foolish questions are from unbelievers and heretics. In the case of unbelievers, they compel modest people to argue; for their impiety is marked by excessive contradiction, and they become angry and say something against their superior. Some heretics pretend to be patient (although they cannot tolerate anything harsh from a Catholic) in order to present their perverse arguments; therefore, these should be ignored.(Vers. 24, 25, 26.)
(Verse 24, 25, 26.) However, it is not fitting for a servant of the Lord to argue, but rather to be gentle towards everyone, teachable, patient, modest, correcting those who hold differing opinions. If God should grant them repentance leading to the knowledge of the truth, so that they may escape the snares of the devil, from whom they are held captive at his will. These things require no interpretation; they are clear. However, the value of modesty has been demonstrated; for if it is pleasing to some heretics because they appear humble, how much more praiseworthy and beneficial will it be in a Catholic, if he is gentle, in whom both sound judgment and gravity are evident and worthy of imitation!Chapter III.
(Vers. 1-5.)
(Versions 1-5) But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, without self-control, fierce, despisers of those that are good, traitors, headstrong, arrogant, lovers of pleasure more than lovers of God, having a form of godliness but denying its power. And from such people turn away. This is a prophecy of the holy Apostle, in which he foresaw the great evils that would come from heretics and Jews; for in these things, all those that are hostile to the faith are indicated. For the Apostle himself said: For what have I to do to judge them also that are without?(I Cor. V 12). For those who think badly of God and do not fear what pertains to His injury, how can they be benevolent in human conversation? Therefore he said: Having the form of godliness, but denying the power thereof: have thou nothing to do with men of such sort. For they are among them who creep into houses, and lead captive silly women laden with sins, led away with divers desires: Ever learning, and never attaining to the knowledge of the truth.(Vers. 6, 7.)
(vv. 6, 7) For out of these are they who creep into houses and take captive silly women laden with sins, led away by divers lusts, ever learning and never able to come to the knowledge of the truth. Although this applies to all heretics, that they enter into houses and deceive men through cunning and deceitful words, just as the devil deceived Adam through Eve, it particularly applies to the Manichaeans. For there are none so importunate, so deceitful, so crafty, as those themselves who are known to worship one thing and profess another; to conduct themselves one way in private and claim something different in public. For they defend sanctimony, and with the support of their own laws, live shamefully. They praise mercy, while being found unjust amongst themselves. They assert that the world must be scorned, yet always proceed with meticulousness; boastfully proclaiming their dedication to fasting, though they all appear to be well-fed; the only thing they are able to hide with certainty is their pale complexion, in order to deceive. Therefore, the Apostle especially prophesied about those who are known not to have existed during the time of the apostles, just like the Arians; for Emperor Diocletian, in his constitution, designates this as a filthy and impure heresy, which recently, he says, emerged from Persia (See Collection of Mosaic and Roman Laws). These [heretics] find women who, out of vanity, desire to hear something new and through these [desires] they are pleased; they persuade them of disgusting and unlawful things; for they are eager to learn, although they lack judgment for proving [the truth]. This is to always be learning and not to have knowledge of the truth.(Vers. 8, 9.)
(Ver. 8, 9.) But as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. But they shall proceed no further; for their folly shall be manifest to all men, as theirs also was. This example is from the apocrypha (Exod. VII, 1 et seq.); for Jannes and Mambres were brothers who were magicians or sorcerers of the Egyptians, and by the power of their magic they falsely thought they could resist the miracles of God that were performed through Moses. But when the virtue of Moses grew in his works, they became humble and confessed with sorrow the God who worked in Moses' wounds. Therefore, in the same way, he says that these people will no longer make progress in the wickedness of their assertion; for their lack of skill will be made clear and their deception. And though unwillingly, they will confess their lack of skill in the end.(Vers. 10, 11.)
(Verses 10, 11.) But you have followed my teaching, my conduct, my purpose, my faith, my patience, my love, my endurance, my persecutions, my sufferings. They want to imitate the things that he enumerates; for these things will lead not to repentance, but to joy in the end.(Vers. 12, 13.)
(Verses 12, 13.) These are the things that happened to me in Antioch, Iconium, and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them. Indeed, all who want to live a godly life in Christ Jesus will be persecuted. But evil people and impostors will go from bad to worse, deceiving and being deceived. Therefore, he recounts what he has suffered, to show the help of God, by which he defends and protects his faithful servants from the audacity of Satan, to make them secure and upright, so that they do not fear what may be inflicted by the unfaithful, but in persecution they may be cheerful, knowing that all who live rightly in Christ are hated even by their own bodies. But evil men, on the other hand, make progress for the worse, while they see many giving their assent to them, so that they lead others into error. For while they are known to be evil and deceivers, and nevertheless to flourish and prosper in the world, they attract certain individuals, in order that they may become imitators of them, not only to be punished for their own errors, but also for those of others, whom they ruin by their example.(Vers. 14, 15.)
(Verse 14, 15.) But you, continue in what you have learned and have been entrusted with, knowing from whom you learned it, and because from childhood you have known the sacred writings, which can make you wise for salvation through faith in Christ Jesus. It is highly beneficial to possess knowledge of the Old Testament; for it is referring to the sacred writings themselves, which allude to the person of Christ and declare his incarnation for the redemption of mankind. He encourages him to advance in these matters; for this antiquity is the strength of novelty, knowing that the authority is firm from whom he learned; for he saw signs and miracles performed by him, before which every conversation becomes silent.(Vers. 16, 17.)
(Verse 16, 17.) All Scripture is divinely inspired and is useful for teaching, for reproof, for correction, and for training in righteousness, so that the person of God may be fully capable and equipped for every good work. It is clear that all Scripture, whose author is shown to be God, is useful. It is given for this purpose, so that it may benefit the unlearned and restore the disfigured, attracting the wicked to righteousness, so that the person of God may be complete in every good work. For in the new man progressing step by step, God establishes that person.Chapter IV.
(Vers. 1, 2. )
(Verse 1, 2) I testify before God and Christ Jesus, who will judge the living and the dead, by his coming and his kingdom; preach the word, be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. He strongly commands that the gift of God be proclaimed diligently, so that with the witness of God the Father and Christ his Son, he may admonish to take care of this, and to insist on it; so that through constant preaching and frequent admonition, he may urge them towards better progress; and he encourages that this should be done without bitterness, so that those being argued with may agree more easily.(Verse 3, 4) For there will come a time when they will not endure sound doctrine; but, according to their own desires, they will heap up teachers for themselves, itching in their ears, and they will turn their hearing away from the truth and turn to fables. And this is similar to the prophecy of the holy Apostle, who, being aware of future events, urges us to be diligent in teaching; so that, being molded in faith and good works, skilled in sound discipline, we may remain strong; so that in the last times, when some have begun to turn from truth to error, they may persevere immovably. For those who are willing to be taught for the sake of their desires, he predicts that tales will be forthcoming; so that they turn to reliable and truthful teachers who teach them what they willingly listen to; because the truth will seem harsh to them, so that they abandon their own teachings and indulge in fables. For they do not want their evil deeds to be exposed: therefore, they desire teachers who cater to their morals; for their ears itch to hear fables of vanities composed under the name of doctrine, which they will take pleasure in. What is unique to no one else as it is to the Manichaeans, who have some different explanations, inflated with fancy names; even though they are trivial things and some delusions.
(Vers. 5, 6.) But you, be sober, endure all things, do the work of an evangelist, fulfill your ministry; for I am already being poured out as a drink offering, and the time of my departure has come. He reminds and exhorts him to be watchful in ecclesiastical discipline, to act manfully, to explain the Scriptures, so that they may avoid empty fables, being prudent and well-informed. For the Apostle, knowing that his passion is imminent, wants to leave an example of godly conduct and sound doctrine in holy Timothy, so that through a translator suitable teachers would never be lacking, yet he calls his passion a pouring out; for he is offered to God, who suffers for his righteousness.
(Vers. 6, 7.)
(Verse 6, 7.) I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day - and not only to me, but also to all who have longed for his appearing. He mentions that he has preserved all things that were beneficial and prosperous for himself and others; for he not only showed his form in words, but also in deeds to those who listened; in order to be a faithful steward of the preaching of truth to his author, and struggling against the rulers and authorities of the world with every care and skill, to leave an example of how they could be overcome; so that the uncorrupted doctrine and the legitimate struggle of the combat would make them worthy of being crowned; for the righteous God will give the greatest rewards to those who love him and wait for his Son from heaven.(Vers. 9-12.)
(Vers. 9-12.) Be diligent to come to me as soon as possible; for Demas has forsaken me, loving this present world, and has departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia. Luke alone is with me. Take Mark and bring him with you, for he is useful to me for ministry. But I have sent Tychicus to Ephesus. While it is certain that all the instruction of an ecclesiastical man is contained in the epistle, nevertheless, because of his great love, he desires his presence. However, he bears witness to Mark, because he remembers his past labors.(Vers. 13.)
(Verse 13) Bring with you the cloak that I left in Troas with Carpus, as well as the books, especially the parchments. The apostle was a Jewish by birth and had nothing that was foreign to him. So why did he have a cloak? Well, because he was from Tarsus, and it is known that those from Tarsus were admitted into Roman society, so they were called Roman citizens. Therefore, it was necessary for them to have both a toga and a senate house where they could gather together wearing their togas, just like the Romans. For whoever at that time had met the Romans with gifts, they were granted perpetual immunity and were called Roman citizens and their brothers, according to the same apostle as a witness. Therefore, it is possible for him to have his father's cloak, if he had completely given himself to the Law.(Vers. 14, 15.)
(Ver. 14, 15.) Alexander the coppersmith showed me many evils: the Lord will repay him according to his deeds. Avoid him as well; for he strongly opposed our words. This Alexander and the aforementioned Demas were colleagues. They were with the Apostle before, pretending to be his friends. But because they are proven deceitful with time, both of them withdrew from him. However, this coppersmith, who was bolder in his evil deeds, departed from him in such a way that he even became an adversary to his words. Therefore, the one who dared to contradict the Apostle, not without reason, advises avoiding him, leaving him to the judgment of God.(Vers. 16.)
(Verse 16) In my first defense, no one stood by me; on the contrary, all deserted me. May it not be charged against them. He declares that the sufferings and tribulations inflicted upon him are his defense; for suffering is the life of Christians, and persecution is their defense. The suffering inflicted on him defends him on the Day of Judgment, rendering the guilty parties. Therefore, in the very beginning of the inflicted suffering, he complains of being abandoned; and because he knows this to be a common circumstance, he does not want it to be charged against them. For even the disciples deserted the Lord when he was apprehended by the Jews, as it is written in the prophet: 'I will strike the shepherd, and the sheep of the flock will be scattered' (Zechariah 13:7).(Vers. 17.)
(Verse 17.) But the Lord stood by me and strengthened me, so that through me the proclamation might be fully accomplished and all the Gentiles might hear. Therefore, our Lord declares that He was fortified and increased in power by the help of God, to fulfill the proclamation among all the Gentiles. For this reason, He pardons those from whom He was abandoned in times of trouble, so that He may be well-received by God and not seek vengeance. It is for this reason that He believes Himself to be further aided by God, for He was abandoned by men.(Vers. 18.)
(Verse 18.) And I was delivered from the mouth of the lion. The Lord will deliver me from all evil deeds and bring me safely into his heavenly kingdom. To him be the glory forever and ever, amen. Similarly, Peter, his co-apostle, says: Because our adversary the devil prowls around like a roaring lion, seeking someone to devour (1 Peter 5:8). But since the devil did not find an opportunity to deceive the Apostle, he stirred up persecution and punishment against him through his followers; so that, though he may not be taken from this life as a sinner or as a righteous man, he would not encourage many to have faith. And when it was nearly fulfilled, the Apostle was providentially delivered by God, he insults him, testifying that he is weak because he was snatched from his mouth; because what he desired, he could not fulfill. Therefore, he congratulates himself for being snatched from death by the help of God, and he is so confident in God's providence that he believes he will be freed from future temptations: and not only freed at present, but also saved on the day of judgment, and reigning with the Lord Christ in eternal ages.(Vers. 19, 20, 21.)
(Verse 19, 20, 21.) Greet Priscilla, Aquila, and the household of Onesiphorus. Erastus remained in Corinth, but I left Trophimus sick in Miletus. Be diligent to come before winter. Aquila and Priscilla are here, with whom I stayed and worked with my hands (Acts 18:3). Onesiphorus is here, who is mentioned in the second letter (2 Timothy 1:16). But why is it that, while the Apostle who raised the dead was present, Trophimus became sick? But the signs were done for the unbelievers: and because merit is placed by God for various reasons; so whether in tribulation or in sickness, he who gives thanks to God does not seek support from the opposing side in order to advance in merits with God. But he warned him to come to him in autumn because of the rains and the cold. Eubulus and Pudens, Linus and Claudia, and all the brothers greet you. The usual custom has been observed with the completion of the letter, the greeting of the brothers.Lord Jesus Christ with your spirit. This is the signature of the Apostles, which he says is a sign in every epistle. And because the Son of God is also the Son of Man, and he is called Jesus and Christ, so that both the human and the divine are signified, he is called by two names. However, with each name, the dignity is designated, for which the names are given.
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