“Thou therefore, my son, be strong in the grace that is in Christ Jesus.”
The grace which is in Christ Jesus; i.e. which is in thee by Christ Jesus. (Witham)
“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. among: or, by”
Before many witnesses. Some expound it, in the presence of many witnesses; others, of the witnesses and testimonies which St. Paul had brought out of the Scriptures, when he instructed Timothy. (Witham)
“Thou therefore endure hardness, as a good soldier of Jesus Christ.”
Labour.[1] The Greek word implies, take pains in suffering; as Chap. i. 8. — As a good soldier, &c. The apostle bringeth three comparisons: 1. of a soldier; 2. of one that strives and runs for a prize; 3. of a husbandman. (Witham)
“No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.”
No man….entangleth himself with worldly concerns: with other affairs of the world: much less must the soldier of Christ, who striveth,[2] (better than fighteth ) which belongs to the first comparison. (Witham)
“The husbandman that laboureth must be first partaker of the fruits. that: or, labouring first, must be partaker of the fruits”
The husbandman who laboureth[3] must first partake. Both the Latin and Greek texts admit of two interpretations: the sense may either be, that it is fitting the husbandman partake first and before others of the fruits of his labours, or that he must first labour and then partake. (Witham)
“Consider what I say; and the Lord give thee understanding in all things.”
The Lord will give thee understanding.[4] In some Greek copies, may he give thee. (Witham)
“Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:”
According to my gospel. He seems to understand his preaching. (Witham)
“Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.”
In which I labour, or suffer, by the Greek. (Witham)
“Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”
The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham) — Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.
“It is a faithful saying: For if we be dead with him, we shall also live with him:”
, &c. If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Matthew x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. (Witham)
“If we believe not, yet he abideth faithful: he cannot deny himself.”
If we believe not; i.e. if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. (Estius) — The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his work without us, for he will infallibly bring about the salvation of his elect. (Bible de Vence)
“Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.”
Give this admonition to all, especially to the ministers of the gospel, that they may expose themselves willingly to suffer every thing for the establishment of the faith in Jesus Christ. — Testifying. Call God to witness the truths which you announce to the faithful; and for your part, do not amuse yourself with disputes about words. In the Greek it is thus translated by many: Warn them of these things, by conjuring them in the name of the Lord not to amuse themselves with disputes about words. (Calmet)
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
Thyself approved,[5] or acceptable to God. — Rightly handling.[6] In the Greek, cutting or dividing the word of truth, according to the capacities of the hearers, and for the good of all. (Witham) — The Protestant version has, dividing the word of truth. All Christians challenge the Scriptures, but the whole is in the rightly handling them. Heretics change and adulterate them, as the same apostle affirms, 2 Corinthians xi. and 4. These he admonishes us (as he did before, 1 Timothy vi. 20.) to avoid, for they have a popular way of expression, by which the unlearned are easily beguiled. “Nothing is so easy,” says St. Jerome, “as with a facility and volubility of speech to deceive the illiterate, who are apt to admire what they cannot comprehend.” (Ep. ii. ad Nepot. chap. 10)
“But shun profane and vain babblings: for they will increase unto more ungodliness.”
Vain speeches, or vain babbling.[7] He seems to hint at disciples of Simon the magician, and their fables. (Witham)
“And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; canker: or, gangrene”
Like a cancer;[8] others say a canker or gangrene, a distempter that eats the flesh and parts affected. (Witham)
“Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.”
Saying: That the resurrection is past already. It is uncertain what these heretics meant. Some say they held no resurrection, but that by which some died and some were born. Others that they admitted no resurrection but that by baptism from sin. Others that they called what is related in the gospel, that many bodies of the saints rose, at Christ’s death, the only resurrection. (Witham) — The fall of Hymenæus and Philetus, who seduced by the false reasonings of Simon Magus had abandoned the faith of the Church, convinced St. Paul of the great importance of opposing the profane novelties of heretics. It is for this that he insists so much on this subject, as well in this as in his first epistle to Timothy. The ancients expressly tell us, that Simon the magician did not believe in the resurrection of the body, but only that of the soul; meaning its resurrection from sin to grace. (Epiphanius)
“Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. sure: or, steady”
But the sure foundation of God and of the Christian faith standeth firm, though some fall from it, and will stand to the end of the world, the Church being built on a rock, and upon the promises of Christ, which cannot fail. Having this seal: the Lord knoweth who are his. The words are applied from Numbers xvi. 5. The sense is, that the faith and Church of Christ cannot fail, because God has decreed and promised to remain with his Church, and especially to protect his elect, to the end of the world. To know his, here is not only to have a knowledge, but is accompanied with a love and singular protection over them, with such graces as shall make them persevere to the end. — And let every one that nameth (or invoketh) the name of the Lord, depart from iniquity. Several understand these words, which are similar to those of Numbers xvi. 26., depart from the tents of these wicked men, to be as it were a second seal, or part of the seal of God’s firm decree, inasmuch as the elect by his grace, or when they are prevented and assisted by his grace, will always depart from iniquity; will remain firm in faith, and in the practice of good works: so that this may rather be an effect of the former seal, i.e. of God’s decree to protect his elect, than a different seal. (Witham) — Whatever efforts hell may make by its agents, the eternal edifice, of which the elect are the living stones, is immoveable, being founded on the immutable decree of divine election, and upon the efficacious and infallible means, which separate the children of the wicked Adam, to bring them and to unite them to Jesus Christ.
“But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.”
In a great house there are, &c. Though St. Chrysostom by a great house, understands this world, and seems to think that in the Church there are none but precious vessels of gold and of silver, yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the great house, understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one’s endeavour must be to cleanse himself from these, to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be a vessel unto honour, not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of St. Peter, 2 Peter i. 10. “Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time.” (Witham)
“If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.”
Man, we see here, hath free-will to make himself a vessel of salvation or reprobation; though salvation be attributed to God’s mercy, the other to his justice, neither repugnant to our free-will, but working with and by the same, all such effects in us, as to his providence and our deserts are agreeable. (Bristow)
“Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
Youthful desires of any kind, not only of luxury and intemperance. (Witham)
“And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, patient: or, forbearing”
Fit to teach[9] and instruct others. (Witham)
“In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;”
If at any time[10] God may touch the hearts of those who believe not, or who lead a wicked life. (Witham) — In the Greek it is mepote, lest; that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, en praoteti; i.e. with modesty and meekness. Si fortè det Deus illis meliorem mentem; i.e. ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant.
“And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. recover: Gr. awake taken: Gr. taken alive”
By whom they are held captives[11] at his will: for sinners wilfully put themselves under the slavery of the devil, and wilfully remain in it. The Greek signifies, that they are taken alive in the devil’s nets. (Witham)