Morire et Resurgite cum Christo
Die and rise with Christ
2:8 Memor esto Dominum Jesum Christum resurrexisse a mortuis ex semine David, secundum Evangelium meum, [n. 48]
2:8 Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my Gospel: [n. 48]
2:9 in quo laboro usque ad vincula, quasi male operans: sed verbum Dei non est alligatum. [n. 50]
2:9 Wherein I labor even unto bands, as an evildoer. But the word of God is not bound. [n. 50]
2:10 Ideo omnia sustineo propter electos, ut et ipsi salutem consequantur, quae est in Christo Jesu, cum gloria caelesti. [n. 52]
2:10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory. [n. 52]
2:11 Fidelis sermo: nam si commortui sumus, et convivemus: [n. 53]
2:11 A faithful saying: for if we be dead with him, we shall live also with him. [n. 53]
2:12 si sustinebimus, et conregnabimus: si negaverimus, et ille negabit nos:
2:12 If we suffer, we shall also reign with him. If we deny him, he will also deny us.
2:13 si non credimus, ille fidelis permanet, negare seipsum non potest.
2:13 If we believe not, he continues faithful, he cannot deny himself.
2:14 Haec commone, testificans coram Domino. [n. 58] Noli contendere verbis: ad nihil enim utile est, nisi ad subversionem audientium. [n. 59]
2:14 Of these things put them in mind, charging them before the Lord. [n. 58] Contend not in words: for it is to no profit, but to the subverting of the hearers. [n. 59]
2:15 Sollicite cura teipsum probabilem exhibere Deo, operarium inconfusibilem, recte tractantem verbum veritatis. [n. 60]
2:15 Carefully study to present yourself approved unto God, a workman who does not need to be ashamed, rightly handling the word of truth. [n. 60]
48. Supra ponitur praeparatio ad martyrium, hic ponitur exhortatio ad ipsum, et
48. Above, the Apostle prepared Timothy for martyrdom; here he exhorts him to it.
primo praemittit exemplum praemii;
First, he gives him a sample of the reward;
secundo exemplum martyrii, ibi in quo laboro;
second, an example of martyrdom, at wherein I labor;
tertio manifestat consequentiam praemii ad martyrium, ibi fidelis sermo.
third, he discloses the reward which follows martyrdom: a faithful saying.
49. Nam praemium mortis pretiosae martyrii est resurrectio gloriosa, cuius exemplum praecessit in capite nostro Christo. Et ideo dicit memor esto, etc., quasi dicat: Dominum nostrum Iesum Christum, supple: habe in mente contra tribulationes. Prov. III, v. 6: in omnibus viis tuis cogita illum, et ipse diriget gressus tuos. Multa enim sunt in eo cogitanda, sed specialiter resurrectio. Ad hanc omnia ordinantur, et praecipue totus Christianae religionis status. Rom. X, 9: si confitearis in ore tuo Dominum Iesum, et corde tuo credideris, quod Deus excitavit illum a mortuis, salvus eris.
49. For the precious reward of a martyr’s death is a glorious resurrection, an example of which has been given before us in the person of Jesus Christ; hence he says, be mindful that the Lord Jesus Christ is risen again from the dead. As if to say: have the Lord Jesus Christ in your mind against tribulations: in all your ways think on him and he will direct your steps (Prov 3:6). For there are many things to think about in him, but especially the resurrection to which all things are ordained, and especially the entire state of the Christian religion: if you confess with your mouth the Lord Jesus, you shall be saved (Rom 10:9).
Et nota quod dicit resuscitatum, quia etsi Pater eum resuscitaverit, tamen propria etiam virtute resurrexit, et est primus resurgentium I Cor. XV, 20. Sed quia secundum naturam humanam resurrexit, et mortuus est, ex semine David. Rom. I, 3: qui factus est ei ex semine David secundum carnem, et cetera.
But note that he does not say, raised, because even though the Father raised him, yet he raised himself by his own power and is the firstfruits of them that sleep (1 Cor 15:20). But because he died and rose according to his human nature of the seed of David: who was made to him of the seed of David according to the flesh (Rom 1:3).
Secundum Evangelium meum, id est, a me praedicatum. I Cor. XV, 1: notum autem facio vobis Evangelium, quod praedicavi vobis. Qui praedicat Evangelium est minister Evangelii, sicut qui baptizat est minister baptismi. Tamen non potest dici baptisma meum, sed Evangelium sic. Et hoc ideo, quia multum facit exhortatio et sollicitudo.
According to my Gospel, i.e., preached by me: now I make known unto you, brethren, the Gospel which I preach to you (1 Cor 15:1). For one who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet it cannot be called my baptism, but it can be called my Gospel, because it involves much persuasion and anxiety.
50. Deinde cum dicit in quo laboro, ostendit se in exemplum martyrii, et
50. Then when he says, wherein I labor even unto bands, he cites himself as an example of martyrdom:
primo eius poenam;
first, its pain;
secundo eius causam, ibi ideo omnia.
second, its cause, at therefore I endure all things.
51. Tria autem ostendit esse in poena, scilicet acerbitatem, opprobrium, et constantiam.
51. He states that there are three things in its pain: bitterness, shame, and constancy.
Acerbitatem cum dicit in quo, scilicet Evangelio praedicando, vel pro quo laboro, id est, affligor, et hoc usque ad vincula, quia quando hanc epistolam scripsit, erat Romae in vinculis. Eph. ult.: ministerium Evangelii pro quo legatione fungor in catena.
Bitterness, when he says, wherein, namely, in preaching the Gospel; or for which I labor, i.e., am afflicted even unto bands: because when he wrote this epistle, he was in Rome in bands: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Eph 6:19).
Opprobrium quantum ad infideles, cum dicit quasi male operans. Christiani enim tunc reputabantur pessimi. Lc. IX: beati eritis cum vos oderint homines, et separaverint, et exprobraverint, et cetera. Christus etiam fuit damnatus, quasi male operans. Is. LIII, v. 12: et cum sceleratis reputatus est.
Shame before unbelievers, when he says, as an evildoer: for in those days Christians were regarded as the worst of criminals: blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man’s sake (Luke 6:22). For Christ was also condemned as an evildoer: he was reputed with the wicked (Isa 53:12).
Constantiam autem ostendit, cum dicit sed verbum Dei, et cetera. Licet enim corpus sit alligatum, tamen verbum Dei non est alligatum, quia praedicatio fuit ex voluntate Apostoli, quae libera est, praecipue propter efficaciam caritatis, quae nihil timet. Rom. VIII, 38: certus sum enim quia neque mors, neque vita, et cetera. Quia, sicut I Io. III, 20 dicitur, maior est Deus corde nostro. Et dicitur, quod in vinculis existens, multos convertit.
He shows that constancy is required when he says, but the word of God is not bound. For although the body is bound, the word of God is not bound; because preaching proceeded from the Apostle’s will, which is free, especially on account of the presence of charity which fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Rom 8:38). For it is said: God is greater than our heart (1 John 3:20). And it is said that while he was in chains, he made many converts.
52. Deinde cum dicit ideo omnia sustineo, ostendit causam, quia martyrem non poena facit, sed causa.
52. Then when he says, therefore, I endure all things, he shows the cause; for it is not the pain, but the cause, that makes a martyr.
Duplex autem est causa martyrii, scilicet propter divinum honorem, et salutem proximi. Propter Deum quidem, quia Rom. VIII, v. 36: propter te mortificamur tota die. Propter salutem proximorum, quia dicit hic propter electos. Io. XV, 13: maiorem caritatem nemo habet, ut animam suam ponat quis pro amicis suis. I Io. III, 16: quoniam ille pro nobis animam suam posuit, et nos debemus pro fratribus animas ponere.
But there are two causes involved in martyrdom: namely, for the honor of God and the salvation of our neighbor. For the honor of God, because for your sake we are put to death all the day long (Rom 8:36); for the salvation of our neighbor, because he says here, for the sake of the elect: greater love than this has no man, that a man lay down his life for his friends (John 15:13); because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).
Et dicit propter electos, quia quaecumque bona fiunt, specialiter cedunt in bonum electorum, non reproborum.
And he says, for the sake of the elect, because whatever good we do, it redounds to the welfare of the elect, and not of the reprobate.
Et quomodo? Ut et ipsi salutem consequantur. Sed numquid sufficit passio Christi? Dicendum est, quod sic effective, sed passio Apostoli dupliciter expediebat. Primo quia dabat exemplum persistendi in fide; secundo quia confirmabatur fides, et ex hoc inducebantur ad salutem. Et hoc in Christo, id est, quae venit nobis per eum. Matth. I, 21: ipse enim salvum faciet populum a peccatis eorum. Et hoc non solum salutem, gratiae praesentem, sed etiam cum gloria caelesti. Matth. c. V, 12: merces vestra copiosa est in caelis.
But how? That they also may obtain the salvation. But was not Christ’s pain sufficient? Effectively, yes; but the pain of the Apostle helped in two ways: first, because he gave an example of perseverance in the faith; second, because he confirmed the faith, and as a result they were led into salvation. And this in Christ, i.e., shall come to us through him: for he shall save his people from their sins (Matt 1:21) and this not only through present safety of grace, but with heavenly glory: your reward will be great in heaven (Matt 5:22).
53. Deinde cum dicit fidelis sermo, ponit consequentiam praemii ad meritum martyrii. Et
53. Then when he says, a faithful saying, he shows how the reward follows the merit obtained by martyrdom:
primo ponit attestationem;
first, he makes the assertion;
secundo consequentiam, ibi nam si commortui sumus;
second, he draws the consequence, at if we be dead with him;
tertio confirmat per testimonium, ibi haec commone.
third, he supports this with testimony, at of these things.
54. Dicit ergo fidelis sermo, id est, verbum quod dicam est fidele. Apoc. ult.: haec verba fidelissima sunt, et cetera.
54. He says, therefore, a faithful saying, i.e., the word I say is true: these words are most faithful and true (Rev 22:6).
55. Deinde cum dicit nam si, etc., ponit consequentiam. Et
55. Then when he says, for if we be dead with him, he states the consequence:
primo de remuneratione bonorum;
first, the reward of the good:
secundo de punitione malorum, ibi si negaverimus.
second, the punishment of the wicked: if we deny him.