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*H I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom:
Ver. 1. I charge thee (lit. testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Cor. xv. 52. — By his coming. [1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. Wi.
*H Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.
Ver. 2. In season, [2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever troubles they are under. Wi.
*H 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:
Ver. 3. Having itching ears; [3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. Wi.
*H But be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministry. Be sober.
Ver. 5. Be thou vigilant, &c. It may either be expounded, watch in all things; or, take pains in all things. The latter seems the true construction. Wi. — An evangelist; a diligent preacher of the gospel. Ch. — Fulfil thy ministry. [4] So even Dr. Wells, in his amendments to the Prot. translation, which hath, make full proof of thy ministry. See Luke i. 1. See also S. Chrys. on this place. — Be sober. There is nothing for this in the Greek, nor in S. Chrysostom. The Latin interpreter seems to have added it, as being contained in the other Greek words in this verse. Wi.
* Summa
*S Part 3, Ques 33, Article 4
[II-II, Q. 33, Art. 4]
Whether a Man Is Bound to Correct His Prelate?
Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.
Obj. 2: Further, a gloss on Gal. 2:11, "I withstood him to the face," adds: "as an equal." Therefore, since a subject is not equal to his prelate, he ought not to correct him.
Obj. 3: Further, Gregory says (Moral. xxiii, 8) that "one ought not to presume to reprove the conduct of holy men, unless one thinks better of oneself." But one ought not to think better of oneself than of one's prelate. Therefore one ought not to correct one's prelate.
_On the contrary,_ Augustine says in his Rule: "Show mercy not only to yourselves, but also to him who, being in the higher position among you, is therefore in greater danger." But fraternal correction is a work of mercy. Therefore even prelates ought to be corrected.
_I answer that,_ A subject is not competent to administer to his prelate the correction which is an act of justice through the coercive nature of punishment: but the fraternal correction which is an act of charity is within the competency of everyone in respect of any person towards whom he is bound by charity, provided there be something in that person which requires correction.
Now an act which proceeds from a habit or power extends to whatever is contained under the object of that power or habit: thus vision extends to all things comprised in the object of sight. Since, however, a virtuous act needs to be moderated by due circumstances, it follows that when a subject corrects his prelate, he ought to do so in a becoming manner, not with impudence and harshness, but with gentleness and respect. Hence the Apostle says (1 Tim. 5:1): "An ancient man rebuke not, but entreat him as a father." Wherefore Dionysius finds fault with the monk Demophilus (Ep. viii), for rebuking a priest with insolence, by striking and turning him out of the church.
Reply Obj. 1: It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.
Reply Obj. 2: To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the faith. But one who is not an equal can reprove privately and respectfully. Hence the Apostle in writing to the Colossians (4:17) tells them to admonish their prelate: "Say to Archippus: Fulfil thy ministry [*Vulg.: 'Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.' Cf. 2 Tim. 4:5]." It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Gal. 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects."
Reply Obj. 3: To presume oneself to be simply better than one's prelate, would seem to savor of presumptuous pride; but there is no presumption in thinking oneself better in some respect, because, in this life, no man is without some fault. We must also remember that when a man reproves his prelate charitably, it does not follow that he thinks himself any better, but merely that he offers his help to one who, "being in the higher position among you, is therefore in greater danger," as Augustine observes in his Rule quoted above. _______________________
FIFTH
*H For I am even now ready to be sacrificed: and the time of my dissolution is at hand.
Ver. 6. I am even now ready to be sacrificed. [5] Lit. to be immolated. See Philip. ii. 17. — The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. Wi.
*H I have fought a good fight: I have finished my course: I have kept the faith.
Ver. 7. I have fought a good fight, or strived a good strife. [6] The Latin and Greek may signify any kind of striving for a prize. — I have kept the faith, not only the Christian faith, but been faithful in my office. Wi.
* Summa
*S Part 2, Ques 4, Article 3
[I-II, Q. 4, Art. 3]
Whether Comprehension Is Necessary for Happiness?
Objection 1: It would seem that comprehension is not necessary for happiness. For Augustine says (Ad Paulinam de Videndo Deum; [*Cf. Serm. xxxciii De Verb. Dom.]): "To reach God with the mind is happiness, to comprehend Him is impossible." Therefore happiness is without comprehension.
Obj. 2: Further, happiness is the perfection of man as to his intellective part, wherein there are no other powers than the intellect and will, as stated in the First Part (QQ. 79 and following). But the intellect is sufficiently perfected by seeing God, and the will by enjoying Him. Therefore there is no need for comprehension as a third.
Obj. 3: Further, happiness consists in an operation. But operations are determined by their objects: and there are two universal objects, the true and the good: of which the true corresponds to vision, and good to delight. Therefore there is no need for comprehension as a third.
_On the contrary,_ The Apostle says (1 Cor. 9:24): "So run that you may comprehend [Douay: 'obtain']." But happiness is the goal of the spiritual race: hence he says (2 Tim. 4:7, 8): "I have fought a good fight, I have finished my course, I have kept the faith; as to the rest there is laid up for me a crown of justice." Therefore comprehension is necessary for Happiness.
_I answer that,_ Since Happiness consists in gaining the last end, those things that are required for Happiness must be gathered from the way in which man is ordered to an end. Now man is ordered to an intelligible end partly through his intellect, and partly through his will: through his intellect, in so far as a certain imperfect knowledge of the end pre-exists in the intellect: through the will, first by love which is the will's first movement towards anything; secondly, by a real relation of the lover to the thing beloved, which relation may be threefold. For sometimes the thing beloved is present to the lover: and then it is no longer sought for. Sometimes it is not present, and it is impossible to attain it: and then, too, it is not sought for. But sometimes it is possible to attain it, yet it is raised above the capability of the attainer, so that he cannot have it forthwith; and this is the relation of one that hopes, to that which he hopes for, and this relation alone causes a search for the end. To these three, there are a corresponding three in Happiness itself. For perfect knowledge of the end corresponds to imperfect knowledge; presence of the end corresponds to the relation of hope; but delight in the end now present results from love, as already stated (A. 2, ad 3). And therefore these three must concur with Happiness; to wit, vision, which is perfect knowledge of the intelligible end; comprehension, which implies presence of the end; and delight or enjoyment, which implies repose of the lover in the object beloved.
Reply Obj. 1: Comprehension is twofold. First, inclusion of the comprehended in the comprehensor; and thus whatever is comprehended by the finite, is itself finite. Wherefore God cannot be thus comprehended by a created intellect. Secondly, comprehension means nothing but the holding of something already present and possessed: thus one who runs after another is said to comprehend [*In English we should say 'catch.'] him when he lays hold on him. And in this sense comprehension is necessary for Happiness.
Reply Obj. 2: Just as hope and love pertain to the will, because it is the same one that loves a thing, and that tends towards it while not possessed, so, too, comprehension and delight belong to the will, since it is the same that possesses a thing and reposes therein.
Reply Obj. 3: Comprehension is not a distinct operation from vision; but a certain relation to the end already gained. Wherefore even vision itself, or the thing seen, inasmuch as it is present, is the object of comprehension. ________________________
FOURTH
*H 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 them also that love his coming. Make haste to come to me quickly.
Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. Wi. — "A crown of justice ," which the Protestants translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle's meaning: "How should he repay as a just judge, unless he had first given as a merciful Father?" De grat. et lib. arb. c. vi. See Heb. vi. 10. God is not unjust, that he should forget your works; this the Protestants change into, God is not unrighteous.
* Summa
*S Part 2, Ques 114, Article 3
[I-II, Q. 114, Art. 3]
Whether a Man in Grace Can Merit Eternal Life Condignly?
Objection 1: It would seem that a man in grace cannot merit eternal life condignly, for the Apostle says (Rom. 8:18): "The sufferings of this time are not worthy (_condignae_) to be compared with the glory to come, that shall be revealed in us." But of all meritorious works, the sufferings of the saints would seem the most meritorious. Therefore no works of men are meritorious of eternal life condignly.
Obj. 2: Further, on Rom. 6:23, "The grace of God, life everlasting," a gloss says: "He might have truly said: 'The wages of justice, life everlasting'; but He preferred to say 'The grace of God, life everlasting,' that we may know that God leads us to life everlasting of His own mercy and not by our merits." Now when anyone merits something condignly he receives it not from mercy, but from merit. Hence it would seem that a man with grace cannot merit life everlasting condignly.
Obj. 3: Further, merit that equals the reward, would seem to be condign. Now no act of the present life can equal everlasting life, which surpasses our knowledge and our desire, and moreover, surpasses the charity or love of the wayfarer, even as it exceeds nature. Therefore with grace a man cannot merit eternal life condignly.
_On the contrary,_ What is granted in accordance with a fair judgment, would seem a condign reward. But life everlasting is granted by God, in accordance with the judgment of justice, according to 2 Tim. 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." Therefore man merits everlasting life condignly.
_I answer that,_ Man's meritorious work may be considered in two ways: first, as it proceeds from free-will; secondly, as it proceeds from the grace of the Holy Ghost. If it is considered as regards the substance of the work, and inasmuch as it springs from the free-will, there can be no condignity because of the very great inequality. But there is congruity, on account of an equality of proportion: for it would seem congruous that, if a man does what he can, God should reward him according to the excellence of his power.
If, however, we speak of a meritorious work, inasmuch as it proceeds from the grace of the Holy Ghost moving us to life everlasting, it is meritorious of life everlasting condignly. For thus the value of its merit depends upon the power of the Holy Ghost moving us to life everlasting according to John 4:14: "Shall become in him a fount of water springing up into life everlasting." And the worth of the work depends on the dignity of grace, whereby a man, being made a partaker of the Divine Nature, is adopted as a son of God, to whom the inheritance is due by right of adoption, according to Rom. 8:17: "If sons, heirs also."
Reply Obj. 1: The Apostle is speaking of the substance of these sufferings.
Reply Obj. 2: This saying is to be understood of the first cause of our reaching everlasting life, viz. God's mercy. But our merit is a subsequent cause.
Reply Obj. 3: The grace of the Holy Ghost which we have at present, although unequal to glory in act, is equal to it virtually as the seed of a tree, wherein the whole tree is virtually. So likewise by grace of the Holy Ghost dwells in man; and He is a sufficient cause of life everlasting; hence, 2 Cor. 1:22, He is called the "pledge" of our inheritance. ________________________
FOURTH
*H For Demas hath left me, loving this world, and is gone to Thessalonica:
Ver. 9. Demas hath, &c. The Demas here mentioned, is the same that was at Rome with S. Paul in his first voyage, in 61 or 62, and of whom he makes mention in his epistle to the Colossians, (iv. 14.) also in that to Philemon, v. 24. He was perverted in this last voyage, in 65, and abandoned his master in the time of danger. It is not ascertained whether he entirely renounced his faith, or whether God gave his grace to rise from his fall; or whether the love of the world, with which S. Paul here reproaches him, was only a passing fault, and an effect of pure human infirmity. S. Epiphanius (hæres. 51.) presumes that he renounced the faith, and was engaged in the heresies of Cerintus, Ebion, and others, who held Jesus Christ to be no more than a mere man. Many moderns, Grotius, Men. Cornel. &c. believed that he returned with S. Paul: and Estius himself seems to think that he was the same Demas of which S. Ignatius speaks, writing to the Magnesians, calling him a worthy bishop of God. But this is founded on a false supposition, that this letter was written during his first confinement at Rome, or at least before S. Paul wrote his epistles to the Colossians and to Philemon. Calmet. — Loving this world; i.e. his safety, and to avoid persecutions. Wi.
*H Crescens into Galatia, Titus into Dalmatia.
Ver. 10. Crescens into Galatia, Titus, &c. These two did not abandon the faith, but only left S. Paul to preach the gospel, with his consent. Crescens went from Rome into Galatia, or into Gaul, as it is found written in the Greek. Theodoret, Eusebius, Epiphanius, &c. say that Galatia, in the Greek, is often put for Gaul, in profane authors. On this account it is said by some, that Crescens preached in Gaul. Adon makes him founder of the Church of Vienne, in Dauphinè; an opinion still prevalent in that city. The feast of S. Crescens is kept by the Latin Church, on the 27th of June. Calmet. — As to Titus, it cannot be doubted but he went into Dalmatia for the purpose of the ministry, and by the order of S. Paul. Thence it seems most probable that he went into Crete, where he governed the Church as bishop, and there died. Theod. S. Chrys. Theophyl. Est. &c.
* Footnotes
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*
Colossians
4:14
Luke, the most dear physician, saluteth you: and Demas.
*H Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry.
Ver. 11. Luke. S. Luke was always much attached to S. Paul. It is thought he accompanied him to the time of his martyrdom. When S. Paul says Luke alone was with him, we must understand that no other disciple was at that time with him; not that the faithful of Rome, whose faith was so lively and charity so ardent, had abandoned him in this time of danger. S. Chrys. hom. x. p. 610. — Mark. This is John Mark, cousin of Barnabas, of whom mention was made, Acts xiii. 12. &c. also Coloss. iv. 10. He rather wavered in faith at the beginning, but was afterwards much attached to the apostle. Calmet.
*H But Tychicus I have sent to Ephesus.
Ver. 12. Tychicus. Theodoret and some others have inferred from this verse, that Timothy was not at Ephesus at this time; otherwise S. Paul would have here said, I have sent Tychicus to thee. Timothy, in quality of bishop of Ephesus, had the inspection of the whole province of Asia; hence S. Paul might have presumed, that Tychicus would not be able to find him in that city. But these reasons do not appear sufficiently convincing. Tychicus might have been the bearer of this epistle; then S. Paul might say, I have sent him to carry it. Or S. Paul might have sent him before, and here tells Timothy of it; because, on account of the distance of Rome from Ephesus, he might not have yet heard of his arrival. Mention has been made of Tychicus before, Acts. xx. 4. Ephes. vi. 71. Coloss. iv. 70. Calmet.
*H The cloak that I left at Troas, with Carpus, when thou comest, bring with thee: and the books, especially the parchments.
Ver. 13. The cloak [7] which I left at Troas. It is expounded a cloak by S. Chrys. S. Jerom, &c. Others think he may mean some coffer, or trunk, in which were his books and some things that he valued. Wi.
*H Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works:
Ver. 14. The Lord will render [8] to him. We read shall render, not only in the Latin and Syriac, but also in divers Greek MSS. which Dr. Wells again prefers before the ordinary Greek copies, in which we read, The Lord render or reward him, as in the Prot. translation. If that was the true reading, we must take the words by way of a prophecy, and not as an imprecation or curse. Wi.
*H At my first answer, no man stood with me: but all forsook me. May it not be laid to their charge!
Ver. 16. At my first defence, or trial, when I appeared before Nero and my judges, no man stood with me; all, or almost all, abandoned me in that danger: may it not be laid to their charge. Wi.
*H 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.
Ver. 17. The Lord stood, &c. All agree that Nero is here meant by the lion. S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. S. Chrys. hom. x. p. 611. — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. V. — The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears : Assentatores populi, multitudinis levitatem voluptate quasi titillantes. Cic. In the same sense Plutarch says: τα ωτα αποκναιουσιν . It is yours, adds S. Paul, ως καλος στρατιωτης Χριστου Ιησου , as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. Wi.
*H The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.
Ver. 22. The Lord Jesus Christ be with thy spirit. Grace be with you. These words are a fervent prayer, with which S. Paul divers times concludes his epistles; such is the prayer of the priest, when he turns about at mass, with Dominus vobiscum, the people answering, et cum Spiritu tuo. Wi.