128. Ultimus eius effectus est, ut perducat homines ad perfectum. Non enim qualitercumque bonum facit, sed perficit. Hebr. c. VI, 1: ad perfectionem feramur. Et ideo dicit ut perfectus sit homo Dei, quia non potest homo esse perfectus, nisi sit homo Dei. Perfectum enim est, cui nihil deest. Tunc ergo homo est perfectus, quando est instructus, id est, paratus, ad omne opus bonum, non solum ad ea quae sunt de necessitate salutis, sed etiam ad ea quae sunt supererogationis. Gal. cap. ult.: bonum autem facientes, non deficiamus.
128. But its final effect is to lead men to the perfect good; for it produces not just any good, but a perfect good: let us go on to things more perfect (Heb 6:1). Hence he says, that the man of God may be perfect, because he cannot be perfect, unless he is a man of God. For that is perfect which lacks nothing. Consequently, a man is perfect when he is furnished, i.e., prepared, to every good work, not only to those that are necessary for salvation, but even to those that are of supererogation: and in doing good let us not fail (Gal 6:9).
Caput 4
Chapter 4
Patientia in Fine
Endurance at the End
Lectio 1
Lecture 1
Instructiones de doctrina
Instructions on evangelization
4:1 Testificor coram Deo, et Jesu Christo, qui judicaturus est vivos et mortuos, per adventum ipsius, et regnum ejus: [n. 129]
4:1 I charge you, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom: [n. 129]
4:2 praedica verbum, insta opportune, importune: argue, obsecra, increpa in omni patientia, et doctrina.
4:2 Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.
4:3 Erit enim tempus, cum sanam doctrinam non sustinebunt, sed ad sua desideria coacervabunt sibi magistros, prurientes auribus, [n. 132]
4:3 For there shall be a time when they will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears: [n. 132]
4:4 et a veritate quidem auditum avertent, ad fabulas autem convertentur. [n. 140]
4:4 And will indeed turn away their hearing from the truth, but will be turned unto fables. [n. 140]
4:5 Tu vero vigila, in omnibus labora, opus fac evangelistae, ministerium tuum imple. Sobrius esto. [n. 141]
4:5 But be vigilant, labor in all things, do the work of an evangelist, fulfill your ministry. Be sober. [n. 141]
129. Praemissis periculis temporum novissimorum, et idoneitate Timothei ad resistendum, hic ostendit quomodo resistat. Et
129. Having mentioned the dangers that will appear in the last days, and Timothy’s ability to resist them, the Apostle here shows him how to resist:
primo ponitur monitio;
first, he gives the advice;
secundo eius necessitas, ibi erit enim.
second, its need, at for there shall be a time.
Item, primo ponitur eius contestatio;
In regard to the first he does two things: first, he adjures him;
secundo admonitio, ibi praedica verbum.
second, he advises him, at preach the word.
130. In contestatione sunt duo consideranda, scilicet coram quibus contestetur, et per quem.
130. In the adjuration are two things: first, those before whom one is adjured; second, the one by whom.
Contestatur autem coram duobus, scilicet coram eo qui est nostra beatitudo, et coram eo qui nos in beatitudinem introducit. Beatitudo autem nostra Deus est. Ps. XXXII, 12: beata gens cuius est Dominus Deus eius. Et ideo dicit testificor coram Deo, id est, testem invoco Deum quod hanc monitionem faciam. Hic enim testis non decipitur. II Cor. c. I, 23: ego autem Deum testem invoco in animam meam.
Now one is adjured before two witnesses, namely, before him who is our beatitude and before him who leads us to it. But our beatitude is God: blessed is the nation whose God is the Lord (Ps 32:12). He says, therefore, I charge you before God, i.e., I call on God to witness that I am giving this exhortation; for this witness cannot be deceived: but I call on God to witness upon my soul (2 Cor 1:23).
Et Christo, cuius est introducere in beatitudinem. Rom. V, 2: per quem et accessum habemus per fidem in gratiam istam. Vel aliter introducit quidem, quia ipse iudicaturus est vivos et mortuos. Et tunc vivos dicit illos, qui vivi reperientur in adventu eius, qui morientur quidem, sed quia in modico tempore resurgent, dicuntur vivi. I Thess. IV, 14: nos qui vivimus, qui residui sumus in adventu Domini, non praeveniemus eos qui dormierunt. Vel vivos dicit bonos, scilicet qui vivunt vita gratiae, et mortuos, malos. I Io. c. III, 14: qui non diligit, manet in morte. Et hos etiam iudicat. Act. X, 10: ipse est qui constitutus est a Deo iudex vivorum et mortuorum.
And Jesus Christ, who will lead us to beatitude: by whom also we have access through faith into this grace (Rom 5:12). Or another way: he leads us because he shall judge the living and the dead. Then by, living, he means those who are still alive when he comes; for they will of course die, but because they will rise shortly they are called living: we who are alive, who remain unto the coming of the Lord shall not prevent them who have slept (1 Thess 4:14). Or living refers to the good, namely, who live the life of grace, and the dead refers to the wicked: he that loves not abides in death (1 John 3:14). These also will he judge: it is he who was appointed by God to the judge of the living and of the dead (Acts 10:42).
Sed cum Christus sit Deus, quomodo utitur hic hac copula coram Deo et Christo? Respondeo. Potest dici quod dicitur coram Deo, scilicet patre, et Christo, id est Filio. Pater enim est fons divinitatis.
But since Christ is God, why does he use the conjunction, before God and Christ? I answer that this could mean before God, namely, the Father, and Christ, i.e., the Son: for the Father is the font of divinity.
131. Deinde cum dicit et per adventum, etc., contestatur per duo desiderabilia sanctis: primum est adventus Christi. Lc. XII, v. 36: similes hominibus expectantibus Dominum suum quando revertatur a nuptiis. Apoc. ult.: veni, Domine Iesu.
131. Then when he says, by his coming and his kingdom, he adjures him through two things that the saints desire: the first is the coming of Christ: like to men that wait for their lord, when he shall return from the wedding (Luke 12:36); come, Lord Jesus (Rev 22:20).
Secundum est regnum eius. Matth. VI, 10: adveniat regnum tuum. Regnat quidem secundum potestatem generalem super omnem creaturam. Matth. ult.: data est mihi omnis potestas in caelo et in terra. Sed specialiter et spiritualiter in sanctis regnat in praesenti per gratiam, et in futuro per gloriam. Qui sancti non sunt de hoc mundo. Io. XVIII, 36: regnum meum non est de hoc mundo. Sed hoc regnum hic inchoatur, et in futuro consummabitur, quando omnia regna ei subiicientur et volentia, et nolentia. Ps. CIX, 1: donec ponam inimicos tuos, et cetera.
The second thing is his kingdom: your kingdom come (Matt 6:10). He reigns according to his general power over all creatures: all power is given to me in heaven and in earth (Matt 28:18), but according to his special and spiritual power he reigns in the saints at present by grace, and in the future by glory; because the saints are not of this world: my kingdom is not of this world (John 18:36). But this kingdom begins here and will be completed in the future, when all kingdoms will be subjected to him willing and unwilling: until I make your enemies your footstool (Ps 109:1).
132. Consequenter cum dicit praedica verbum, ponitur monitio, et hoc ut instet doctrinae, quae est duplex.
132. Then when he says, preach the word, he exhorts him to be instant in doctrine, which is twofold:
Una ad omnes, quam ponit primo;
one is for all men;
alia ad aliquos, et hanc ponit secundo, ibi argue.
the other for some, at reprove.
Item, primo monet eum ad generalem doctrinam exequendam;
First, therefore, he urges him to engage in general teaching;
secundo docet modum exequendi.
second, how to do so.
133. Dicit ergo praedica verbum, scilicet Evangelii. Mc. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae. In praedicatione duo sunt, scilicet denunciatio veritatis, et instructio ad mores. Et haec duo debet praedicator facere. Lc. ult.: incipiens a Moyse, et omnibus prophetis, interpretabatur illis in omnibus Scripturis, et cetera.
133. He says, therefore, preach the word of the Gospel: go into the whole world and preach the Gospel to every creature (Mark 16:15). For there are two elements in preaching: the announcement of the truth and instruction in morals; and the preacher should do both: beginning at Moses and all the prophets he expounded to them in all the Scripture, the things that were said concerning him (Luke 24:27).
134. Modus est instantia et continuatio, unde dicit insta opportune, importune. II Cor. XI, 28: instantia mea quotidiana, et cetera.
134. The manner is persistence and continuance; hence he says, be instant in season, out of season: my daily instance, the solicitude for all the churches (2 Cor 11:28).
Sed dicit importune. Contra, Eccli. XX, 22: ex ore fatui reprobabitur parabola; non enim dicit illam in tempore suo. Item, Prov. XV, v. 23: sermo opportunus optimus est.
But he says, out of season, which is against what is said: a parable coming out of a fool’s mouth is rejected; for he speaks it not in due season (Sir 20:22) and in Proverbs: a word in due time is best (Prov 15:23).
Dicendum est quod praedicator secundum veritatem, semper debet praedicare opportune, sed secundum existimationem falsam audientium, debet praedicare importune, quia praedicator veritatis semper est bonis opportunus, et malis importunus semper. Io. VIII, v. 47: qui ex Deo est, verba Dei audit, propterea vos non auditis, quia ex Deo non estis. Eccli. VI, 21: quam aspera est nimium sapientia indoctis hominibus. Si homo enim vellet hanc servare opportunitatem, ut solum diceret his qui volunt audire, prodesset tantum iustis; sed oportet quod aliquando etiam praedicet malis ut convertantur. Et ad hoc additur importune. Is. LVIII, 1: clama, ne cesses, et cetera.
I answer that a preacher according to truth should preach in season; but according to the false opinion of his hearers, he should preach out of season, because for the preacher of truth every season is in season for the good, but out of season for the wicked: he that is of God hears the words of God; therefore you hear them not, because you are not of God (John 8:47); how very unpleasant is wisdom to the unlearned (Sir 6:21). For if a man were to take advantage of an opportunity to speak only to those who are willing to hear, he would benefit the just alone; but it is his duty to preach also to the wicked, that they may be converted; that is why he adds, out of season: cry, cease not, lift up your voice like a trumpet and show my people their wicked doing, and the house of Jacob their sins (Isa 58:1).
135. Consequenter cum dicit argue, ponitur doctrina in speciali, quam
135. Then when he says, reprove, he gives his advice in detail:
primo ponit;
first, he gives it;
secundo modum, ibi in omni patientia.
second, he describes the manner, at in all patience.
136. Instituens autem aliquem, specialiter potest eum instituere, vel de pertinentibus ad fidem; puta ut doceat veritatem, et removeat errorem; et quantum ad hoc primum dicit argue, scilicet errores. Tit. II, 15: argue cum omni imperio. Vel de pertinentibus ad bonos mores, et ad hoc debet inducere aliquando bonum, et superiorem, et tunc debet placide et benigne monere; unde dicit obsecra. I Tim. V, 1: seniorem ne increpaveris, sed obsecra ut patrem. Gal. VI, v. 1: vos qui spirituales estis, huiusmodi instruite in spiritu lenitatis, et specialiter si non peccat ex malitia. Si autem instruat vel instituat malum, debet eum increpare; ideo dicit increpa. Tit. I, 13: ob quam causam increpa illos dure, ut sani sint in fide. Iob V, v. 17: increpationem Domini ne reprobes.
136. For a person who instructs anyone in detail can instruct him regarding the faith, so as to instill the truth and remove error; in regard to this he says, reprove, namely, their errors: rebuke with all authority (Titus 2:15) or he can instruct in matters pertaining to good morals, to which he should sometimes exhort good men, who are in lofty positions; and then he should speak calmly and gently; hence he says, entreat: an ancient man rebuke not, but entreat as a father (1 Tim 5:1); you who are spiritual should instruct such a one in a spirit of meekness (Gal 6:1), and especially if they do not sin from malice. But if he instructs an evil person, he should rebuke him; hence he says, rebuke; wherefore rebuke them sharply, that they may be sound in faith (Titus 1:13); refuse not the chastising of the Lord (Job 5:17).
137. Sed quis modus? In omni patientia, ne iratus appareas, et ex ira instruas, sed tranquille. Prov. XIX, 11: doctrina viri per patientiam noscitur. Ps. XCI, 14: bene patientes erunt ut annuntient. Et doctrina, scilicet de his quae ad fidem, et in his quae ad mores. Ier. III, 15: pascent vos scientia et doctrina.
137. But how shall he rebuke? In all patience, lest you seem to be angry and to be rebuking from anger; but calmly: the learning of a man is known by patience (Prov 19:11); they shall be patient that they may show (Ps 91:15); and doctrine, namely, in matters pertaining to the faith and to morals: they shall feed you with knowledge and doctrine (Jer 3:15).
138. Deinde cum dicit erit enim, ostendit necessitatem monitionis praemissae. Est autem triplex necessitas praedictorum. Et
138. Then when he says, there shall be a time, he shows why this admonition is necessary. But there is a threefold need for the abovementioned advice: