Lectio 1
Lecture 1
Salutatio
Greeting
1:1 Paulus apostolus Jesu Christi per voluntatem Dei, secundum promissionem vitae, quae est in Christo Jesu, [n. 3]
1:1 Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: [n. 3]
1:2 Timotheo carissimo filio: gratia, misericordia, pax a Deo Patre, et Christo Jesu Domino nostro. [n. 5]
1:2 To Timothy, my dearly beloved son. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord. [n. 5]
3. Dividitur autem haec epistola in salutationem, et narrationem. Secunda ibi gratias ago.
3. This epistle is divided into the greeting and the message, at I give thanks to God (2 Tim 1:3).
Item primo ponitur persona salutans;
In the greeting are mentioned first, the person who sends the greeting;
secundo persona salutata;
second, the person greeted;
tertio bona optata.
third, the good he wills them.
4. Persona salutans describitur ex nomine Paulus, quod sonat modicitatem, quod ei competit propter humilitatem mentis et tribulationem, quae faciunt hominem parvum. In tantum quod Christus dicitur minoratus propter passiones. Hebr. II, 9: eum qui in modico ab angelis minoratus est, et cetera.
4. The person sending the greeting is Paul, a name which suggests moderation, and suits him because of his humility of mind and the tribulations which make a man small in the sense that Christ is said to have been shrunk by his sufferings: but we see Jesus, who was made a little lower than the angels, for the suffering of his death, crowned with glory and honor (Heb 2:9).
Item ex dignitate, quam, primo ponit, secundo dignitatis originem, tertio fructum. Dignitas est magna, quia est apostolus Iesu Christi, id est, missus a Christo. Lc. VI, v. 13: elegit duodecim ex ipsis, quos etiam apostolos nominavit. Hanc dignitatem adeptus est, quia plus omnibus laboravit, I Cor. c. XV, 10 et Gal. II, 8: qui operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes.
The name also befits his dignity: first, he mentions his dignity; second, its source; third, its fruit. His dignity is great, because he is an apostle of Jesus Christ, i.e., sent by Christ: he chose twelve of them, whom he also named apostles (Luke 6:12). He earned this dignity because he labored harder than the others: he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the gentiles (Gal 2:8).
Origo apostolatus est voluntas Dei, unde dicit per voluntatem Dei, quam quidam praeveniunt, quia se ingerunt; contra quos dicitur Hebr. V, 4: nemo assumit sibi honorem, sed qui vocatur a Deo tamquam Aaron. Item quidam permittuntur propter peccata populi. Iob XXXIV, 30: qui regnare facit hominem hypocritam propter peccata populi. Sed hoc est per voluntatem Dei, quod dicit, quia non per voluntatem suam.
The source of apostleship is in God’s will; hence he says, by the will of God, which some men anticipate, because they force themselves on him: neither does any man take the honor to himself, but he that is called by God as Aaron was (Heb 5:4). Or some are permitted on account of the people’s sin: who makes a man that is a hypocrite to reign for the sins of the people? (Job 34:30). But he by the will of God. He says this, because it is not by his own will.
Fructus autem non est aliquid terrenum, sed secundum promissionem vitae, quae est, etc., id est, ad consequendam vitam aeternam promissam a Christo. Hic debet esse finis praelatorum. I Cor. IX, 25: illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. Dan. XII, 3: qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates.
But its fruit is not earthly, according to the promise of life itself in Christ Jesus, i.e, it attains to life everlasting promised by Christ. This should be the end of prelates: they indeed that they may receive a corruptible crown; but we an incorruptible (1 Cor 9:25); they that instruct many to justice shall shine as stars for all eternity (Dan 12:3).
5. Persona salutata est Timotheus filius eius ab eo conversus, Act. XVI, 1. Charissimus, quia sibi unanimis. Phil. II, 20: neminem habeo tam unanimem, et cetera.
5. The person greeted is Timothy, his son, converted by him: my dearly beloved son, because he was of the same mind: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20).
6. Bona optata sunt tria, scilicet gratia, per quam est remissio peccatorum; misericordia, per quam consequimur finale bonum; pax, Glossa: id est, tranquillitas mentis, haec competit praelato, qui ad hoc ponitur ut pacem procuret. Io. dixit Dominus: pax vobis; et praecepit intrantibus domum pacem offerre, ut habetur Matth. X, v. 12. Et hoc a Deo Patre, qui est dator omnis boni Iac. I, 5. Item a Iesu Christo, qui est mediator inquantum homo Dei et hominum. II Petr. I, 4: per quem maxima nobis et pretiosa promissa donavit.
6. The goods he desires for him are three: namely, grace, through which sins are remitted; mercy, through which we obtain the final good; and peace; a Gloss says: that is, tranquility of mind, which befits a prelate, who is appointed to procure peace: the Lord said to them: peace be to you (John 20:19). And he commanded those entering a house to confer peace, as it is stated in Matthew (Matt 10:12). And this from God, the Father, who is the giver of every gift (Jas 1:17); and from Jesus Christ our Lord, who, as man, is mediator between God and man: by whom he has given us most great and precious promises (2 Pet 1:4).
Lectio 2
Lecture 2
Actio Gratiarum
Thanksgiving
1:3 Gratias ago Deo, cui servio a progenitoribus in conscientia pura, quod sine intermissione habeam tui memoriam in orationibus meis, nocte ac die [n. 7]
1:3 I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of you in my prayers, night and day. [n. 7]
1:4 desiderans te videre, memor lacrimarum tuarum, ut gaudio implear, [n. 9]
1:4 Desiring to see you, being mindful of your tears, that I may be filled with joy: [n. 9]
1:5 recordationem accipiens ejus fidei, quae est in te non ficta, quae et habitavit primum in avia tua Loide, et matre tua Eunice, certus sum autem quod et in te. [n. 11]
1:5 Calling to mind that faith which is in you unfeigned, which also dwelt first in your grandmother Lois and in your mother Eunice, and I am certain that it is in you also. [n. 11]
7. Hic incipit epistolaris narratio, in qua
7. Here begins the epistolary message, in which
primo munit eum contra praesentes persecutiones;
first, he warns him against present persecutions;
secundo contra futura pericula Ecclesiae, III cap., ibi hoc autem scito.
second, against coming dangers of the Church, at know also this (2 Tim 3:1).
Item primo inducit ad instantiam praedicationis, quae tunc erat causa et occasio persecutionis;
In regard to the first he does two things: first, he exhorts him to keep busy with preaching, which was then the cause and occasion of persecution;
secundo hortatur ad sustinendas tribulationes propter Christum, ibi tu ergo, etc., c. II.
second, he urges him to endure tribulations for Christ, at you, therefore, my son (2 Tim 2:1).
Item primo commemorat bona ipsius Timothei;
In regard to the first he does three things: first, he reminds Timothy of his gifts;
secundo hortatur eum ad usum horum bonorum per instantiam praedicationis, ibi per quam, etc.;
second, he urges him to make good use of these gifts by being instant in preaching, at for which cause I admonish you (2 Tim 1:6);
tertio ponit se in exemplum, ibi in quo positus sum ego praedicator et apostolus et magister, et cetera.
third, he cites himself as an example: wherein I am appointed a preacher and an apostle and teacher (2 Tim 1:11).
Item primo ponit affectum quem habebat ad Timotheum;
In regard to the first he does two things: first, he mentions the love he had for Timothy;
secundo ponit bona huius, quae provocabant eum ad huiusmodi affectum, ibi memor.
second, he mentions the good points which called forth this affection, at being mindful of your tears.
8. Affectus ostenditur per duo, scilicet per orationem et desiderium. Et ideo gratias agit Deo de affectu quem habet ad Timotheum, quia est caritatis, et caritas est principale donum; quasi dicat: reputo me gratiam consecutum, quod sic sincerum affectum habeo ad te. Et dicit Deo meo, cui, specialiter, servio a progenitoribus meis, non a parentibus carnalibus, quia I Tim. I, 15: Christus venit peccatores salvos facere, quorum primus ego sum; sed servitio derivato a progenitoribus meis, scilicet patriarchis et prophetis, qui Deo sincere servierunt. Et dicitur, a progenitoribus, quia filii facilius imitantur perfectionem paternam, tum quia instruuntur ab eis, ut Tobias, tum quia etiam facilius imitantur amicos. Et quomodo servio ei? In conscientia pura; quia, ut habetur Habacuc I, v. 13, mundi sunt oculi tui, domine, ne videant malum, et respicere ad iniquitatem non poteris; II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae. De quo agit gratias, quia sine intermissione, sive die prosperitatis, sive nocte adversitatis oro pro te.
8. His affection was shown in two things: prayer and desire; hence he thanks God for the love he bears toward Timothy, because it is the love of charity, which is a special gift. As if to say: I consider myself the recipient of a grace to have such a sincere love for you. And he says, to my God whom I serve from my forefathers, not from carnal parents, because Christ came to save sinners, of which I am the chief (1 Tim 1:15), with a service derived from my forefathers, namely, the patriarchs and prophets, who served God sincerely. And he says, from my forefathers, because sons more readily imitate the greatness of their father, both because they are instructed by them, as Tobias was, and because they more readily imitate friends. And how have I served him? With a pure conscience, because, as it is said: your eyes are too pure to behold evil, and you canst not look on iniquity (Hab 1:13); for our glory is this, the testimony of our conscience (2 Cor 1:12). For this he gives thanks that without ceasing in the day of prosperity or the night of adversity I have a remembrance of you in my prayers.
Item ex desiderio; ideo dicit desiderans te videre, scilicet propter consolationem utriusque. Rom. I, 11: desidero enim videre vos, et cetera.
Again from desire; thus he says, desiring to see you for our mutual consolation: for I long to see you (Rom 1:11).
9. Deinde cum dicit memor, ostendit bona, quae erant in Timotheo. Et
9. Then when he says, being mindful of your tears, he shows the good that was in Timothy:
primo commemorat affectum eius ad se;
first, he recalls his love for him;
secundo fidem ad Deum, ibi recordationem.
second, his faith in God, at calling to mind the faith.
10. Dicit ergo memor lacrymarum, quas scilicet Timotheus effudit quando discessit Ephesum ab eo, paratus ad martyrium. Vel lacrymarum quas fudit in orationibus. Et hoc ut gaudio implear, id est, haec memoria replet me gaudio. Phil. II, 2: implete gaudium meum, et cetera.
10. He says, therefore, being mindful of your tears, which Timothy shed, when he left Ephesus prepared for martyrdom. Or, of the tears which he shed during prayer. And this that I may be filled with joy, i.e., this memory fills me with joy: fulfill ye my joy (Phil 2:2).
11. Item memor fidei ad Deum. Fidem eius primo commemorat; secundo ostendit eam a parentibus derivatam, et non novitiam.
11. Likewise being mindful of your faith in God: first, he recalls to mind his faith; second, he show that it was derived from his parents and was not a novelty.