149. Meritum huius vitae est in tribus, scilicet in resistendo malis, in proficiendo in bonis, et in bene utendo Dei donis.
149. Merit is obtained in this life by doing three things: first, by resisting evil; second, by making progress in good; third, by using God’s gifts well.
Primum dicitur quoddam certamen; unde hic dicit bonum certamen certavi. Sed certamen dicitur bonum, primo, si sit pro bonis; puta si sit pro fide et iustitia, sicut apostoli. Iud. I, 3: de communi vestra salute necesse habui scribere vobis, deprecans supercertari semel traditae sanctae fidei. Eccli. c. IV, 33: pro iustitia agonizare pro anima tua, et usque ad mortem certa pro iustitia. Secundo, propter modum certaminis, si scilicet sollicite et legitime certetur. Supra II, v. 5: non coronabitur, nisi qui legitime certaverit. I Cor. IX, 29: sic pugno, non quasi aerem verberans, sed castigo corpus meum, et cetera. Tertio, propter difficultatem certaminis. Sap. X, 12: et certamen forte dedit illi, ut vinceret.
The first is called a struggle; hence he says, I have fought a good fight. But a fight is said to be good, first of all, if it is over something good; for example, if it is waged on behalf of faith and justice, as the apostle Jude says: dearly beloved, I was under a necessity to write to you to beseech you to contend earnestly for the faith once delivered to the saints (Jude 1:3); strive for justice for your soul, even unto death fight for justice (Sir 4:33). Second, a struggle is good if it is conducted well, i.e., if one fights carefully and according to the rules: he who strives for the mastery is not crowned, except he strive lawfully (2 Tim 2:5); I therefore so fight, not as one beating the air; but I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself become a castaway (1 Cor 9:26). Third, it is good when the struggle is difficult: she gave him strong conflict, that he might overcome (Wis 10:12).
Secundum quod est profectus in bonis dicitur cursus, unde sequitur cursum consummavi. I Cor. IX, 24: sic currite, ut comprehendatis. Et dicitur cursus profectus sanctorum, quia cum festinatione currunt, ut meliorantes consumment, agitati stimulis caritatis. Hebr. IV, 11: festinemus ergo ingredi in illam requiem. Ps. CXVIII, 32: viam mandatorum tuorum cucurri.
To the extent that there is progress in the good it is called a course; hence he continues, I have finished my course: so run that you may obtain (1 Cor 9:24). And it is called a course or journey to holiness, because they run swiftly in order to end up better, being prodded by the goad of charity: let us hasten therefore to enter into that rest (Heb 4:11); I have run the way of your commandments (Ps 118:32).
Sed adhuc certamen et cursus mortis restabat: ergo non consummaverat cursum, nec certaverat. Dicendum est quod sicut homo qui bene incipit et intendit finire, habet opus perfecte, sic et Apostolus: iam enim incoeperat, et finire intendebat.
But the struggle and the journey towards death continued; therefore, he was not finished struggling or running. I answer that just as a man who begins well and intends to finish has the work complete, so too the Apostle: for he had begun and intended to finish.
Bonus usus donorum Dei est duplex, scilicet conservatio fidei et ideo dicit fidem servavi, quod facit qui utitur donis Dei ad gloriam Dei et salutem proximorum. Matth. XXIV, v. 45: quis, putas, est fidelis servus et prudens, quem constituit dominus super familiam suam? I Tim. I, 12: fidelem me existimavit ponens in ministerio. Vel servavi in me virtutem fidei. Rom. XIV, 23: omne quod non est ex fide, peccatum est. Propter quod Matth. X, 16: estote prudentes sicut serpentes, id est, custodite fidem, tamquam caput et fundamentum virtutum.
The good use of God’s gifts is twofold, namely, the preservation of faith; hence he says, I have kept the faith, which he does who uses God’s gifts for the glory of God and the salvation of his neighbor: who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45). He counted me faithful, putting me in the ministry (1 Tim 1:12). Or, I have kept the virtue of faith in me: all that is not of faith is sin (Rom 14:23). Hence Matthew says: be prudent as serpents (Matt 10:16), i.e., guard the faith as the tower and foundation of the virtues.
150. Deinde cum dicit in reliquo, ponitur spes de praemio, quod primo ponit;
150. Then when he says, as to the rest, he mentions his hope for a reward: first, he mentions this hope;
secundo ostendit datorem eius, ibi quam reddet;
second, the one who will fulfill this hope, at which the Lord will render;
tertio ponit participes praemii, ibi qui diligunt.
third, he mentions the others who will share in that reward, at who love his coming.
151. Dicit ergo: ex quo pugnavi et cursum consummavi, nihil restat nisi quod coroner. Corona iustitiae dicitur quam Deus ex sua iustitia reddet.
151. He says, therefore: since I have fought and finished the course, nothing remains but to be crowned. It is called a crown of justice, because God will confer it according to justice.
Sed contra: quia vita aeterna ex gratia datur. Rom. VI, 23: gratia Dei vita aeterna, et cap. VIII, 18: non sunt condignae passiones huius temporis ad futuram gloriam; non ergo ex iustitia.
But it seems that eternal life is conferred because of grace: the grace of God is everlasting (Rom 6:23) and the sufferings of this time are not worthy to be compared with the glory to come (Rom 8:18). Therefore, it is not a matter of justice.
Respondeo. Dicendum est, quod est tibi gratia quantum ad radicem merendi; iustitia quantum ad actum, qui procedit ex voluntate. Vel corona iustitiae est, quae datur ex iustitia, quia datur iustis secundum opera iusta. Is. III, 10: dicite iusto, quoniam bene fructum adinventionum suarum comedet, et cetera.
I answer that grace is involved inasmuch as it is the root of merit, and justice inasmuch as it is an act proceeding from the will. Or, it is a crown of justice because it is given from justice, inasmuch as it is given to the just according to their just works: say to the just man that it is well, for he shall eat the fruit of his doings (Isa 3:10).
Haec corona duplex est: quaedam principalis, quaedam secundaria. Prima est praemium essentiale, quae nihil est aliud quam gaudium de veritate. Is. XXVIII, 5: in illo die erit Dominus exercituum corona gloriae, et sertum exultationis residuo populi sui. Deus est ergo corona nostra. Secunda est corona, quae debetur specialibus operibus, et haec est aureola, et una debetur martyribus. Supra II, 5: non coronabitur, nisi qui legitime certaverit. Et ad hoc est quod dicit bonum certamen certavi. Alia debetur virginibus. Sap. IV, 2: in perpetuum coronata triumphat, incoinquinatorum certaminum praemium vincens. Et ad hoc est cursum consummavi. Apoc. XIV, 4: hi sequuntur Agnum, et cetera. Tertia est doctorum. Prov. IV, 9: dabit capiti tuo augmenta gratiarum, et corona inclyta proteget te. Et ad hoc dicit fidem servavi.
This crown is twofold: one is primary and the other secondary. The primary crown is the essential reward, which is nothing less than joy in the truth: in that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people (Isa 28:5). In this sense God is our crown. The second is the crown reserved for special works: and this is golden. One is given to the martyrs: but one is not crowned, except he strive lawfully (2 Tim 2:5); this is why he says, I have fought a good fight; another is given to virgins: and it triumphs crowned for ever, winning the reward of undefiled conflicts (Wis 4:2); in regard to this he says, I have finished my course: these follow the Lamb whithersoever he goes (Rev 14:4). A third is given to teachers: she shall give to your head increase of grace and protect you with a noble crown (Prov 4:9); in regard to this he says, I have kept the faith.
Et dicit reposita, id est, secundum aeternam praedestinationem reservata. Supra I, v. 12: scio cui credidi, et certus sum quia potens est depositum meum servare in illum diem.
And he says, there is laid up, i.e., set aside according to eternal predestination: for I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day (2 Tim 1:12).
152. Dator huius est Deus, ideo dicit quam reddet mihi Dominus, scilicet per suam iustitiam, in illa die. Nam haec est corona gloriae, et haec duplex, scilicet animae; et haec redditur sanctis in illa die, scilicet in morte. Unde hic dicit tempus meae resolutionis instat. II Cor. V, 1: si terrestris domus nostra huius habitationis dissolvatur, aedificationem habemus ex Deo. Alia est corporis, et haec reddetur in illa die, scilicet iudicii. I Cor. XV, 43: seminatur in ignobilitate, et cetera.
152. The giver is God; hence he says, which the Lord will render to me, namely, in his justice, in that day. For he will render two crowns of glory: one to the soul, and this is bestowed on the saints in that day, namely, at death; hence he says, the time of my dissolution is at hand; if our earthly house of this habitation be dissolved, we have a building of God (2 Cor 5:1). The other is conferred on the body in that day, namely, of judgment: it is sown in corruption; it shall rise in incorruption (1 Cor 15:43).
153. Participes huius sunt omnes sancti, unde dicit non solum autem mihi, scilicet reponitur. Apoc. ult., 20: veni, Domine Iesu. Cant. V, 1: veniat dilectus meus in hortum suum, ut comedat fructum pomorum suorum. Qui non diligunt Deum, nihil habent ut diligant adventum eius. Amos V, 18: vae desiderantibus diem Domini. Quia corona solum caritati debetur. Io. XIV, 21: qui diligit me, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum.
153. All the saints will take part in this; hence he says, and not only to me is it set aside: come, Lord Jesus (Rev 22:20); let my beloved come into his garden and eat the fruit of his apple tree (Song 5:1). But those who do not love God have no reason for loving his coming: woe to them that desire the day of the Lord (Amos 5:18), because the crown will be given for charity alone: he that loves me shall be loved of my Father, and I will love him and will manifest myself to him (John 14:21).
Lectio 3
Lecture 3
Valete
Farewell
4:8 In reliquo reposita est mihi corona justitiae, quam reddet mihi Dominus in illa die, justus judex: non solum autem mihi, sed et iis, qui diligunt adventum ejus. [n. 158]
4:8 As to the rest, there is laid up for me a crown of justice which the Lord the just judge will render to me in that day: and not only to me, but to those also who love his coming. [n. 158]
4:9 Festina ad me venire cito. [n. 154]
4:9 Make haste to come to me quickly. [n. 154]
4:10 Demas enim me reliquit, diligens hoc saeculum, et abiit Thessalonicam: [n. 156] Crescens in Galatiam, Titus in Dalmatiam.
4:10 For Demas has left me, loving this world, and is gone to Thessalonica: [n. 156] Crescens into Galatia, Titus into Dalmatia.
4:11 Lucas est mecum solus. Marcum assume, et adduc tecum: est enim mihi utilis in ministerium. [n. 157]
4:11 Only Luke is with me. Take Mark and bring him with you: for he is profitable to me for the ministry. [n. 157]
4:12 Tychicum autem misi Ephesum.
4:12 But Tychicus I have sent to Ephesus.
4:13 Penulam, quam reliqui Troade apud Carpum, veniens affer tecum, et libros, maxime autem membranas. [n. 158]
4:13 The cloak that I left at Troas, with Carpus, when you come, bring with you: and the books, especially the parchments. [n. 158]
4:14 Alexander aerarius multa mala mihi ostendit: reddet illi Dominus secundum opera ejus: [n. 159]
4:14 Alexander the coppersmith has shown me much evil: the Lord will reward him according to his works: [n. 159]
4:15 quem et tu devita: valde enim restitit verbis nostris. [n. 162]
4:15 Whom do you also avoid: for he has greatly withstood our words. [n. 162]
4:16 In prima mea defensione nemo mihi affuit, sed omnes me dereliquerunt: non illis imputetur. [n. 163]
4:16 At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge! [n. 163]
4:17 Dominus autem mihi astitit, et confortavit me, ut per me praedicatio impleatur, et audiant omnes gentes: et liberatus sum de ore leonis. [n. 166]
4:17 But the Lord stood by me and strengthened me, that by me the preaching may be accomplished and that all the gentiles may hear. And I was delivered out of the mouth of the lion. [n. 166]
4:18 Liberavit me Dominus ab omni opere malo: et salvum faciet in regnum suum caeleste, cui gloria in saecula saeculorum. Amen.
4:18 The Lord has delivered me from every evil work and will preserve me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.
4:19 Saluta Priscam, et Aquilam, et Onesiphori domum. [n. 169]
4:19 Salute Prisca, and Aquila and the household of Onesiphorus. [n. 169]
4:20 Erastus remansit Corinthi. Trophimum autem reliqui infirmum Mileti.
4:20 Erastus remained at Corinth. And Trophimus I left sick at Miletus.
4:21 Festina ante hiemem venire. Salutant te Eubulus, et Pudens, et Linus, et Claudia, et fratres omnes.
4:21 Make haste to come before winter. Eubulus and Pudens and Linus and Claudia and all the brethren, salute you.
4:22 Dominus Jesus Christus cum spiritu tuo. Gratia vobiscum. Amen.
4:22 The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
154. Rogat visitari, et
154. He asks for a visit:
primo vocat eum ad se;
first, he summons Timothy;
secundo significat suum statum, ibi Alexander;
second, he describes his condition, at Alexander.
tertio concludit epistolarem salutationem, ibi salutant te.
third, he concludes the epistolary greeting, at Eubulus and Pudens salute you.