In Epistolas Sancti Pauli

And therefore he is to be understood as having had here a certain imperfect perfection: because he was seeing through faith, not through sight, and through a mirror, not face to face. I follow, however, if I may comprehend that in which I have also been comprehended by Christ. If I may comprehend the merit of the apostleship, in which apostleship I have been comprehended by Christ. Brethren, I do not consider myself. By humbling himself he took away glory from all, and he provokes them to progress. To have comprehended. Then I shall be certain, when the end has come. But one thing. Furthermore, one thing is necessary. Forgetting indeed the things that are behind: but stretching myself forth to those things that are inward, to the mark. This alone I know, that by the gift of God I make progress daily. And not counting the past labor, I hasten to the better things: whether forgetting the law, I stretch myself out to the perfect precepts of the Gospel. I press on, to the prize of the heavenly calling of God in Christ Jesus. Which Christ, being perfect, promised in heaven. Whoever therefore are perfect, let us think this. Whoever is perfect, let him think this, that old things are to be forgotten, and new things pursued; because the disciples of Christ ought to be perfect. There is therefore now an imperfect perfection; for in the future it will be perfect. In some respect he will be perfect: but in some respect imperfect. As if someone is already a perfect hearer of wisdom, who is not yet a perfect teacher. He can be perfect so as to love his enemies, who is not yet perfect so as to endure.

And he who is perfect in that he loves all men, since he has even reached the love of enemies, it is asked whether he is now perfect in that very love, that is, whether he loves those whom he loves as much as that one does. The unchangeable rule of truth prescribes who are to be loved: to show that according to the manner of this life there is a certain perfection, and that to this perfection this also is reckoned, that each one knows himself not yet to be perfect: because in this life no one has perfect perfection, since the flesh lusts against the spirit. Here, then, the commandment is that we not obey the desires of sin. There it will be that we not have the desires of sin; for then it is perfect according to this infirmity, in its own measure, in this world. This little righteousness, when it understands what it lacks. And therefore the Apostle says that he is both imperfect and perfect: imperfect, namely, by thinking how much is lacking to him for righteousness, whose fullness he still hungers for; but perfect, in that he does not blush at his own imperfection. If we have run perfectly, let us think this, that we are not yet perfect, so that we may be perfected there, because we still run perfectly: so that when that which is perfect has come, that which is in part may be destroyed. And if you think anything otherwise. If God has revealed anything to you by another reasoning: otherwise, not another thing, that is, in another sense. And this God will reveal to you. Even if you think anything less perfectly, wait humbly, and ask of God.

He himself can reveal it to those walking and making progress in the way of right faith. Nevertheless, as to what we have attained—to the perfection of the New Testament—let us be of the same mind. The same, though it is asserted otherwise. And let us remain in the same rule. For to know is not enough without doing. Be imitators of me, brothers. Imitate me, not the false apostles. And observe those who walk in this way, as you have our form. "Observe" is said in two ways: either for imitation, as here; or for avoidance, as he says to the Romans: Observe those who cause dissensions and stumbling blocks. For many walk, whom I once used to tell you of—concerning the false apostles, who, taking away the hope of the passion of Christ, through which sins have been forgiven, were placing it in the ceremonies of the law. This can be understood of the Jovinianists, who turned the affliction of the body into feasting and luxury. But now, and weeping, I say it—the enemies of the cross of Christ, whose end will be destruction. It must be noted that with affection he even desires the salvation of enemies. Whose god is their belly—who think they serve God in this, if they feast. And their glory is in their shame—in the circumcision of the shameful member. Who mind earthly things. But our conversation is in heaven. He who is enslaved to earthly vices cannot say this. Whence we also await our Savior, the Lord Jesus Christ. Who is our head. Who will reform the body of our lowliness, conformed to the body of his brightness.

As he prefigured on the mountain, when he formed one from the living and one from the dead as a likeness of his own body in glory, showing a pattern of the resurrection. According to the working by which he is able even to subject all things to himself. Or according to this power it is also possible for him, by which he subjected all things to himself.

CHAPTER IV. Therefore, my brothers, most dear and most desired. More than the others, because more perfect. My joy and crown. For through you I am to be crowned and rewarded. So stand in the Lord, most dear. As I said above, placing hope in the faith of Christ alone and in heavenly conduct. I ask Evodia and I entreat Syntyche. They were women possessing knowledge, whom he likewise admonishes and urges to be of the same mind. To think the same thing in the Lord. The same thing that I said. I also ask you, Germanus, my companion, help those women. Germanus is the name of a man, companion of office. Who labored with me in the Gospel. He says they labored, not men but women, and not in the church but teaching in the house. With Clement and the rest of my helpers. Clement was also a man of great learning in philosophy, who was bishop of Rome. Whose names are in the book of life. Let them not be troubled that they are not written in this Epistle, since they are written in the book of life, of which book Moses also made mention, and David, and the Lord. Rejoice in the Lord always. Because you have no joy in the world, but distress. Again I say, rejoice. He repeats it to confirm it. Let your modesty be known to all men.

Both to Jews and to Gentiles, but also to all who trouble you. The Lord is near; be anxious for nothing. See whether anything is lacking to you; do not worry about what you will eat or what you will wear. Whether the Lord is near to deliver: do not fear those who persecute. For the Lord is near to those who are troubled in heart. But in every prayer and supplication, with thanksgiving, let your petitions be made known to God. Not with murmuring and sadness. Then your prayer will be worthy of God, if you give thanks for all that you suffer, as the apostles did. And the peace of God, which surpasses all understanding. Which bears with the wicked and the ungrateful; or the peace of Christ, by which he prayed for his persecutors, draws back and bends down every curious mind. May it guard your hearts and your understandings in Christ Jesus. May that guard your hearts and understandings after the example of Christ. Finally, brothers, whatever things are true, whatever things are pure, whatever things are just, whatever things are holy. To sum up, to say everything briefly. Whatever things are lovable, whatever things are of good report. Because all human nature knows how to love and praise what is good. If there is any virtue, if there is any praise of endurance, think on these things. Meditate and think on nothing else. What you have learned. By word or by example. And have received. By the gift of the grace of Christ. And have heard. With your ears through preaching. And have seen in me. With your eyes. Do these things, and the God of peace will be with you.

Then the God of peace will be with you, if you have kept these things. But I rejoiced in the Lord greatly, because at last you have flourished again in your care for me, as indeed you were caring before. You have flourished again with the flower of good works, which forgetfulness had not withered, but preoccupation had hindered. But you were preoccupied; not that I speak because of need. It was not because of my need, but because of your fruit, that I said I rejoiced. For I have learned to be content in the circumstances in which I am. I have been taught by Christ to bear all things equally. I know how to be humbled, and I know how to abound: everywhere and in all things I have been instructed both to be filled and to hunger, both to abound and to suffer need. So that I may neither be lifted up by abundance nor broken by want. I can do all things in him who strengthens me. He gives understanding as to why he knows both how to be humbled and how to abound, when he says: I can do all things in him who strengthens me, when he attributes nothing to himself, but implores daily help so that he may be able to fulfill his commandments. Nevertheless, you have done well in sharing in my tribulation. For my equanimity ought not to have hindered your reward. And you yourselves know, Philippians, that in the beginning of the Gospel, when I set out from Macedonia. That I chose you alone, from whom we might receive what was necessary, judging you more faithful than all. No church shared with me in the matter of giving and receiving, except you alone. As you gave, I received: whether those who gave carnal things received spiritual things.

Because you sent to Thessalonica once and twice for my use. You sent not only to Corinth, but also to Thessalonica. Not because I seek a gift, but I require fruit abounding in your account. The superabundant fruit of prayer is ministered even with the saints absent. The gift is the thing itself that you give; the fruit, however, is the good and right will of the giver: that what he bestows, he bestow for the Lord's sake, like him who receives a prophet in the name of a prophet, and a righteous man in the name of a righteous man, so that he may receive the reward of a prophet and of a righteous man. But I have all things, and abound; I am filled, having received from Epaphroditus the things you sent. He stirs them up to a similar work, by praising and giving thanks. For an odor of sweetness. The odor of sweetness consists not in the thing offered, but in the devotion of the mind, just as the sacrifice of Noah is described as pleasing to God when he smelled it, although he himself afterward says that he takes no delight in the flesh or the blood of animals. An acceptable victim, pleasing to God. It should be noted that almsgiving is called a victim, and as it is offered by the saints, it is accepted; so when given by those who have persisted in sin, it is rejected. But may my God fulfill every desire of yours. Because as perfect men they were not believed to desire evil. According to his riches in glory in Christ Jesus: but to God and our Father be glory for ages of ages. Amen. That which is according to the riches of God pertains to the glory of Christ. Greet every saint in Christ Jesus. The brethren who are with me greet you.

All the saints greet you. Therefore they were saints whom he wishes to be greeted alone before the others, whom he has already named in all the Epistles: they are to be understood as not having had capital sins. For who is without sin? But Scripture also frequently calls a person baptized. Especially, however, those who are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit. Amen. So that he might strengthen them, and that they might more freely either persist in the faith, or preach more confidently, when they heard that many even from Caesar's service had been converted.

THE FIRST EPISTLE TO THE THESSALONIANS.

ARGUMENT.

The Thessalonians are Macedonians. Hence, having received the word of truth in Christ Jesus, they persisted in the faith, even under the persecution of their own citizens. Moreover, they did not receive false apostles, nor the things that were said by false apostles. The Apostle praises these, writing to them from Athens, through Tychicus the deacon and Onesimus the acolyte.

CHAPTER ONE. Paul, and Silvanus, and Timothy, to the church of the Thessalonians. Through Silvanus and Timothy, the word of God had been announced not only to these but also to the Corinthians together with the Apostle, as he himself says in the second [letter]: Through me, and Silvanus, and Timothy. In God the Father, and the Lord Jesus Christ, grace to you and peace. With the order reversed, he says first in God the Father, and Christ Jesus, and then grace to you and peace. We give thanks to God always for you all, making mention of you. For all, because the remembrance of all is pleasing to us. In our prayers without ceasing. Do not be hindered from praying always. Mindful of the work of your faith, and of labor and love. Not of faith alone, nor in word alone of labor and love, but in deed. And of the endurance of the hope of our Lord Jesus Christ. All endurance is for the sake of hope. Before God and our Father. Not before men. Knowing, beloved brothers, your election by God. From this we know that you are truly chosen by God, because you are real. It is to be noted that they are chosen rather than that they chose. Because our Gospel was not to you in word only. Because it is not only heard, but the deed also appeared. But also in power, and in the Holy Spirit. Whom you received. And in much fullness. Of your perfection, or of our abundance. As you know what sort we were among you for your sake. We abstained even from things lawful. And you became imitators of us, and of the Lord, receiving the word.

Receiving the word through suffering, just as both we and the Lord preached. In much tribulation. Which is scarcely accepted in quiet. With the joy of the Holy Spirit. This is truly to rejoice in the Holy Spirit, like the apostles, who went rejoicing because they were counted worthy to suffer insult for the name of Christ. So that you became a pattern to all the believers in Macedonia and in Achaia. It is for the perfect to set forth a pattern to believers: by your example all have been stirred up. For from you the word of God has been spread abroad. This is the nature of fame, that whether announcing good or evil, it runs everywhere. Not only in Macedonia and in Achaia, but in every place. In whose nearly bordering territory is Thessalonica. Your faith, which is in God, has gone forth. Turned from idols to the Lord. So that there is no need for us to say anything. So that when we begin to say something about you for their edification, they themselves may say that they know it very well. For they themselves announce concerning us what kind of entrance we had to you. And the report of our constancy and of your conduct is known to all. And how you were converted to God from idols, to serve the living and true God, and to await his Son from heaven, whom he raised from the dead, Jesus. It must be noted that they are said to have been converted to the Lord from idols, but not only this; rather, those who believe are often said in the prophets to need to be converted from wickedness to faith in God. Who has rescued us from the wrath to come.

By his grace and mercy he has freed us from judgment in such a way that we already have in hope the freedom to be restored through baptism.

CHAPTER II. For you yourselves know, brothers, that our entrance to you was not in vain, but after we had suffered and been treated with insults. That word is not in vain which is confirmed by constancy in suffering. As you know, in Philippi we had confidence in our Lord to speak to you the Gospel of God. Because some of you saw that at Philippi we did not shrink from tribulations when we suffered, nor cease to preach. In unceasing solicitude. Not negligently, nor in passing. For our exhortation. Therefore we are not terrified. Not from error. Whoever thinks or teaches that the wicked reign with Christ is in error: Do not err, neither fornicators nor adulterers, etc. Nor from uncleanness. As the doctrine of the Jovinianists. Nor in deceit. Speaking and persuading against conscience. But just as we have been approved by God, that the Gospel might be believed by us, so we speak. We speak sincerely, as those approved by God, who knows the minds of all, and have been appointed by him to this office. Not as pleasing men, but God, who proves our hearts. Which can be deceived. For neither at any time have we been in words of flattery, as you know; nor in an occasion of avarice, God is witness; nor seeking glory from men, neither from you, nor from others. Like those who please men, granting the weak everything they desire, and not caring about their death.

Everyone who flatters flatters either for greed or for glory. Therefore he is shown to speak for God who does not seek these things. Since we could have been a burden as the apostles of Christ. Since we could have weighed upon you even in this, which God ordained for us. But we became little ones in your midst. Humbling ourselves and not seeking even the honor that was owed. As a nurse cherishes her own children. Humbling himself and making himself equal to the little one in all things, so that he might lead him on to greater things by his own imitation. For he also babbles in tongue, and eats little, and walks slowly with him, so that he may grow accustomed. So, desiring you, we eagerly wished to give you. To cast forth ourselves. Not only the Gospel of God, but also our own souls. As a nurse wishes to pour her own sense of perfection into the little one, so that he too may be like her. Because you have become most dear to us. On account of your faith. For you have been made mindful, brothers, of our labor. He practiced the labors of his hands by night, the weariness of the word by day. For if he was always working, when did he teach? And of weariness, working night and day. Among these, the Corinthians and Ephesians, he labored, from whom he wished to remove the occasion either of receiving or of detracting. Nor did we burden any of you; we preached the Gospel of God among you. That is, since we could have been a burden, as he had said above. You are witnesses, and God. As Samuel said to the people. How holily and justly and without complaint. Lest we give you any offense. We were present to you who have believed.

Not to unbelievers. As you know, how we entreated each one of you like a father his sons. As a nurse her little one, so he who is already advanced, as a father, instructed. And consoling, we testified. In tribulation we were consoled by the promises of Christ. That you should walk worthily of God. He walks worthily of God who does nothing unworthy of God. Who has called you into his own kingdom and glory. Which none but the faithful will possess, to whom it is said: Come, you blessed. Therefore we also give thanks to God without ceasing: because when you had received from us the word of the hearing of God. Which you first heard concerning God, or that you might hear concerning God: You received it, not as the word of men, but, as it truly is, the word of God. As the word of men who despise it; but you so believed, that you thought you were hearing from God himself. Who works in you, who have believed. He works by inspiration, or by signs, or whatever good you do, he does it in you. Notice that he said in you, and not with you, so that glory may always be given to God, whose is all that we can do, and who works in us, that we may work, as he says in the song of Isaiah: O Lord our God, you will give us peace, and, you have wrought all our works in us. For you have become imitators of the Churches of God which are in Judaea in Christ Jesus. To whom he says: For you also had compassion on the imprisoned, and you received the plundering of your goods with joy. Because you also suffered the same things.

I marvel more concerning you, because you were neither taught the law nor provoked to eating by the examples of the prophets. From fellow-tribesmen of the Jews, as they themselves were by the Jews. Fellow-tribesmen are of the same nation. Who both killed the Lord Jesus and the prophets, and persecuted us, and do not please God. What wonder if they persecute us, who killed both God and the prophets? And they are opposed to all men, forbidding us to speak to the Gentiles, that they may not be saved. Not only to their own. That they may always fill up their sins. Because they hinder not only the Jews alone, but also envy the Gentiles, to the increase of their own sins. But the wrath of God has come upon them even to the end. Either because understanding has been taken away from those who do not believe, or because of the premature punishment of captivity, and they are dispersed throughout the whole earth. But we, brothers, bereaved of you for the space of an hour, in appearance, not in heart, have hastened more abundantly to see your face with great desire, because we wished to come to you. As elsewhere: Absent in body, but present in spirit, I have already judged. I, indeed, Paul, both once and again, but Satan hindered us. By the tribulations of persecutors, or by the weaknesses of the infirm, not by his own power. For what is our hope. Which does not hold back: Or joy, or crown of glory? Are not you before our Lord Jesus Christ in his coming? For you are our glory and joy. Good teachers place all hope, and joy, and crown in the perfection of those they teach.

CHAPTER III. Because we could no longer bear it. any longer. That none of us should come to you and comfort you concerning us, and therefore we were tormented with anxiety. It pleased us to remain at Athens. alone. We preferred to remain alone than not to know what you were doing. And we sent Timothy our brother. How did he write as if he had been sent? but here he recounts the deed beforehand, and recapitulates. And fellow-workers of God in the Gospel of Christ. Helpers are also commonly called assistants for the disciples. To strengthen and exhort you for your faith. Because you have already received the faith, you only need to be confirmed. That no one be moved by these tribulations. I do not say all, but that not even any. For you yourselves know Therefore you ought not to be moved and marvel, knowing that we cannot pass through otherwise. That we have been placed in this. By Christ, who said: Behold, I send you as lambs among wolves, and many other things. For even when we were with you, we preached to you that you would suffer tribulations, as indeed it happened, and you know; therefore I also, no longer bearing it, sent to know your faith. So that the novelty of the matter might not deter you, but our prophecy might strengthen you, whence also the Savior foretold his passion beforehand. Lest perhaps the tempter has tempted. For if the tempter has said to you: Behold, those in whom you hope that God exists cannot be delivered from tribulations, and perhaps he would disturb your faith. He who tempts. Who also tempted God. And our labor become vain.

If he had injected a scruple into you by this suggestion. But now, when Timothy has come to us from you and announced to us your faith—you who firmly believe in Christ—and your love, because you love us more than usual, and because you keep remembrance of us. For there is also a bad memory. Always desiring to see us, as we also do you, firmly. Therefore we have been consoled, brothers, in you, in every necessity of our tribulation, through your faith. We do not feel any necessity and tribulation because of the greatness of the joy of your state. For now we live if you stand in the Lord. Even if we are killed, our life hangs from you. For what thanksgiving can we render to God for you in all the joy with which we rejoice because of you before our Lord night and day? Your conduct provides us a threefold cause of joy, because both you make progress, and the Lord is blessed through you, and you offer an example to others. Praying more abundantly that we may see your face. He shows how much he is to be desired by those brothers whom he himself so greatly desires. For who, when he has learned of someone by report, does not wish to see him? And let us complete what is lacking to your faith.

If your faith can hold less of doctrine: for when what was lacking is completed, what was there is not disapproved; what was less is added, not what was in it taken away; but because he knew them to be of right faith, because they had Christ as their foundation, and therefore it is added for building up, not the foundation taken away. May God himself, both our Father, and the Lord Jesus Christ direct our way to you. The diabolical scandals and temptations being removed, by which our coming is hindered. But may the Lord multiply you, and make your love abound toward one another. May he multiply in the number of believers, or in faith and knowledge. And it is to be noted that the Lord does this, and not without God does human frailty. And in all, just as we also in you, to confirm your hearts without complaint. That you may love not only Christians, but also men of every sect, not because of error, but because of their substance, and may you not deny them in what they need, the mercy which God shows them in the present. That you may do all these things, it is to be understood from what he said above, But may the Lord multiply you, and make you abound in love: because it is his gift that we do these things, whose gift it is that we love. In holiness before God and our Father, at the coming of our Lord Jesus Christ with all his saints. Amen. Not before men.

CHAPTER IV. For the rest, therefore, brothers, we ask and beseech you in the Lord Jesus, that as you received from us how you ought to walk and to please God. You, for whom Christ is the way, walk it with worthy steps—namely, of meekness, charity, peace, and the other like virtues. So walk that you may abound more. For you know what precepts I gave you through the Lord Jesus. Because with age and faith you ought to increase in right conduct and morals, just as food and zeal grow according to the age of the flesh. For this is the will of God, your sanctification. Sanctification tempers a Christian from all incontinence, since Moses, wishing to sanctify the people, commanded them to abstain from every woman, that they might be worthy to receive the law of God. That you abstain from fornication, that each of you know. It must be considered that he does not write this to them as to the Corinthians. To possess his own vessel in honor and sanctification. Let him sanctify and honor his own body by keeping it chaste, or at least know his wife only for the sake of children. Not in the passion of desire, as the Gentiles who do not know God. Do not fornicate outside lawful marriage. And that no one overstep. The purpose of continence. Nor deceive his brother in business. Let no one, after continence devoted by consent, inflict violence on his equal by any circumvention, or let fraud be done in any business.

Because the Lord is the avenger of all these things, not only of fornication, but also of the transgression of one's purpose, since by stirring themselves up they made illicit what was lawful. As we foretold to you and testified. For if he had preached chastity to the Corinthians, much more to these. For God did not call us to impurity. Excessive incontinence in marriage can be reckoned as impurity, because it does not permit one to receive the body of Christ. But unto sanctification. That you may live by the example of Christ. Therefore whoever despises these things despises not man, but God. He despises not my words, but those of him who speaks in me; everyone who shows contempt does injury to his Spirit. Who also gave his Holy Spirit in us. Who dwells only in the saints. But concerning the love of brotherhood we have no need to write to you: for you yourselves have learned from God to love one another, and indeed you do it. For the sake of Christ, who said: I give you a new commandment, that you love one another. New, that is, that we be nourished for one another, because the old Testament had not commanded this. Toward all the brothers, in all Macedonia. Without exception of person. But we ask you, brothers, that you abound and give your effort. Even toward strangers or enemies who are to be loved. That you be quiet, and that you attend to your own business, and work with your own hands, as we commanded you.

Whom he recalls from superfluous and secular business, which, as far as can be understood, they were conducting for the sake of gain; much more justly, therefore, is it to seek one's living with one's own hands than to be entangled in such affairs, and through these to hope for some benefit from those who are outside, for anyone whatsoever, while he was harming others instead of helping them. Some think that he is reproaching not the duty of the teacher but the vice of the people; and indeed in the second letter to them he says: If anyone is unwilling to work, neither let him eat. And that you may walk honestly toward those who are outside, and desire nothing of anyone. Lest they themselves be marked out, who seem to excel. But we do not want you to be ignorant, brothers, concerning those who sleep, so that you may not grieve. The Savior had said that Lazarus was sleeping, whom he knew would rise. So too the others. It must be done one way for the one who sets out on a journey, another way for the one who dies. Who have no hope. Of future things. For if we believe that Jesus died and rose again. If we believe this which we likewise do not see, and through his resurrection we are certain that we have obtained pardon, why should we not similarly believe that which the nations therefore do not believe because they do not see? So also God will bring with him those who have fallen asleep through Jesus. He who raised the head has promised himself to raise the other members as well. For this we say to you in the word of the Lord. Not in our own. Because we who are alive, who remain. With the sentence of the Gospel left in suspense, he always made them hold the day of the Lord in suspicion, as though that day itself would find them in the body.

At the coming of our Lord we shall not precede those who have fallen asleep. Their resurrection will be as swift as our assumption. For the Lord himself with a command and with the voice of an archangel. A terrible one. Elias saw the terrible coming of God. And with the trumpet of God he will descend from heaven, and the dead who are in Christ. Not men. They will rise first. From those who have died not in Christ. Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air. Sinners who have died, together with those who are found alive, will be dissolved by fire and rise together to punishment; and the just who are alive, changed and made incorruptible, in a moment shall be caught up with the just who are rising to glory, who will not be judged but will judge. And so we shall always be with the Lord. In the same glory. We shall be. Wherever he shall be. Therefore comfort one another. It should be noted that here he says that they ought to comfort themselves. In these words. Do not be saddened.

CHAPTER 5. But concerning the times and the moments, brothers, you have no need that we write to you: for you yourselves know diligently. Evidently from the reading of the Gospel. Because the day of the Lord comes as a thief in the night. When he has made all to know that they sleep secure. For when they shall say, Peace and security, then sudden destruction comes upon them. Then is he most to be feared, when no one fears him. As pain in the womb of a woman with child. That is, of birth. And they shall not escape. As she, when the pains come, shall not escape the birth. But you, brothers, are not in darkness. You are not in ignorance, because you know that you ought always to be ready. So that that day may not seize you like a thief. Sleeping in the slumber of sloth. For you are all sons of light, and sons of the day. He himself is the light, and the day of knowledge, and of action. We are not of the night nor of darkness. As darkness, so also ignorance gives confidence to sin. Therefore let us not sleep. In mind. As the others. Who thus. But let us watch, and be sober. Take heed to yourselves, lest your hearts be weighed down with surfeiting, and drunkenness, and the cares of this life: therefore even cares intoxicate. For those who sleep. Therefore they are idle, they and the rest, because they are in darkness. He continues the comparison. They sleep at night. In sins. And those who are drunk, are drunk at night. That is, from sins. But we who are of the day. We who have the day, ought to be neither idle nor drunk. Let us be sober. From every sin.

Clothed with the breastplate of faith and love, and the helmet, the hope of salvation. Clothed with faith and love, the garment of righteousness, which elsewhere he compared to a breastplate. Because God has not appointed us to wrath. That is, to perdition. Those who do not believe are appointed to wrath, who have already been judged. But to the obtaining of salvation through our Lord Jesus Christ. That we may obtain salvation. Who died for us. For whether we die or whether we live, whether in the body or outside the body, we always live with him. That whether we watch or sleep, we may live together with him. By good works. Therefore comfort one another, and edify one another, as indeed you do. As he who edifies is blessed, so he who destroys is wretched. But we ask you, brothers. It should be noted that he admonishes the laity to show the offices of love to those set over them. That you may know those who labor among you. That you may understand their labor. And are over you in the Lord. By the example of the Lord, not by earthly power: because a good teacher cannot teach, or preside over others, without labor. And he admonishes them, that you may have them more abundantly in love. Presbyters who labor in the word are worthy of double honor, both of love and of place. Because of their work: and be at peace with them. Lest, when they are rebuked by the priests for some cause, they should become enemies and ungrateful. But we ask you, brothers. This he commands to the priests. Rebuke the restless. For the diversity of diseases, a diversity of medicine must be applied.

Now he speaks to those set over others, and up to this point to the people. Console the fainthearted. Those who are provoked fail. Receive the weak, support those recently come to faith, because they are not yet firm in the faith. Be patient toward all. Even toward those who are rebuked. One who is not patient does not correct, but provokes. See that no one renders evil for evil. With all diligence and caution. He fears lest even those whom he believed unable to do it should render evil; this now generally. But always pursue what is good toward one another. To render good for evil. And toward all. Not only toward one another, but also toward all people. Rejoice always. As if sorrowful, yet always rejoicing, that is, in the hope of future life. Pray without ceasing. In the heart, as it is said to Moses when he was silent: Why do you cry out to me? Give thanks in all things. In all things that have happened, as the blessed Job, in all your actions let thanks be given to the Lord. For this is the will of God in Christ Jesus for all of you. As it has been fulfilled in him through all things, so let it be fulfilled in all of you. Do not extinguish the Spirit. Do not extinguish the Spirit of one who exhorts by objections of questions. To extinguish by evil works, that is, the works of the Holy Spirit, because whatever we do by his inspiration, he does: who is the author of a good work, as the devil is of an evil one. Do not despise prophecies.

Whether they preach things to come or discuss things past, you should only test whether what is said is contrary to the faith, and if there is anything of that sort, refute it. Test all things, hold fast what is good; abstain from every appearance of evil. For there are many appearances of evils. But may the God of peace himself, who sustains all, even those who blaspheme, sanctify you. By continual guard, protecting you; for those whom he justified, he also sanctified. Through all things, that you may be perfect in all things. And may your spirit be whole. The grace of the spirit, whatever in itself is whole, is nevertheless not whole unless it is guarded by those who are whole. Frequently the spirit is called the rational mind itself, where there is something like the eye of the soul, to which the image and knowledge of God belong; and sometimes the spirit is taken for spiritual understanding. And the soul. In thought. And the body without complaint. From work. May it be preserved until the coming of our Lord Jesus Christ. Faithful is he who called you. Who said: Come to me, all you who labor and are burdened, and I will give you rest. Who will also do it. That you may persevere. Which he promised, saying: Behold, I am with you even to the consummation. Brothers, pray for us. Greet all the brothers with a holy kiss. I adjure you through the Lord, that this epistle be read. To adjure is permitted, to swear is not permitted. To all the holy brothers. The grace of our Lord Jesus Christ be with you. Amen. We can understand the saints as the baptized.

THE SECOND EPISTLE TO THE THESSALONIANS.

CHAPTER ONE. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians in God our Father and the Lord Jesus Christ. Grace to you and peace from God our Father and the Lord Jesus Christ. They are saints, that is, the Church and all the faithful who have been baptized. We ought always to give thanks to God for you, brothers, as is fitting. He who made you such, and made such a Church out of you, and prepared it by the gift of his mercy, so that you do not yield under such great tribulations. Because your faith grows exceedingly, and the love of each one of you abounds toward one another. Before, he believed by the gift of God; now his faith grows exceedingly, and therefore his praise is increased. It was just that, as their faith and love grew exceedingly, his praise should grow exceedingly at the same time; and he foretells to them that certain persons would try, by a new argument, to turn them away from the faith, saying that Christ was coming soon, and would bring in whomever they wished in place of Christ, to persuade them. So that we ourselves also glory in you in the churches of God, for your patience and faith. You have advanced so much that not only do others praise you, but we ourselves also declare you worthy of imitation by all. In all your persecutions and tribulations which you endure. For unless you believed by the gift of God in things to come, you would not endure these things at all. But we give thanks to God, whose it is to enable you. As an example of the just judgment of God. That you may give an example of awaiting the just judgment of God: whom you thus believe to have come.

That you may be counted worthy of the kingdom of God. They are worthy of the kingdom of God who, knowing his glory, consider no suffering to be comparable to it. For which also you suffer: unless indeed it is just before God to repay tribulation to those who trouble you. Here, "if indeed" is the word of one affirming, not doubting, as if he were saying: If indeed the fountain of justice can judge what is just. And to you, who are troubled, rest with us at the revelation of the Lord from heaven. Because you suffer together with us. With the angels of his power. Who will take vengeance. In flaming fire giving vengeance to those who have not known God. If the flame could not touch the three young men, why is the same flame not believed to be fiercer to some and milder to others? And who do not obey the Gospel of our Lord Jesus Christ. Not only those who had not known God, but also those who do not obey the teachings of the Gospel. Who will pay eternal penalties unto destruction. A penalty cannot be called eternal if it is being suffered [only] up to a point. From the face of the Lord, and from the glory of his power. From whose sight they will receive sentence. When he shall come to be glorified in his saints. He himself will be glorified in his members, who will shine with the brightness of the sun alone. Or he will be glorified, when he will bring forth what he promised. And to be made admirable in all who have believed. For the impious will marvel at the exaltation of the just, inspiring them with salvation (thus). Because our testimony was believed upon you on that day. Because many of you believe our testimony concerning that day.

in which also we pray always for you, that God may deem you worthy of his calling. That you may be found worthy of that to which you are called: for those whom he called, he also justified. Surely he was speaking already to those who had been baptized. And may he fill every will of goodness, and the work of faith in power. By the daily help of grace and knowledge, and by the consolation of virtues, which are the works of faith. That the name of our Lord Jesus Christ may be glorified in you, and you in him. That the name of Christ may be clear in your deeds, and you glorious in his signs and virtues. According to the grace of our God and of the Lord Jesus Christ. Not according to our own virtue, but according to the grace of God. Consider diligently that he said according to the grace of God, not according to our merits, so that human presumption may claim nothing for itself, and may ascribe nothing to its own merits.

CHAPTER II. But we ask you, brothers, through the coming of our Lord Jesus Christ. Then nothing is dearer to you, as to saints. And of our congregation in him. When the elect shall be gathered from the four winds of heaven. That you be not quickly moved from your understanding. Not so, but reasonably, according to the most evident sentence of the Gospel concerning that day. He who believes quickly is light of heart, and shall be diminished. Neither be terrified, neither by spirit. Nor let signs terrify you which shall be done through a spirit transformed into a saint; because the Savior also forewarned of this. Neither by word. Of dialectical fallacy, or of rhetorical persuasion.

Nor by letter. For diabolical cunning could invent even this, as appears in many apocryphal writings, which are titled with the name of the apostles to create belief in their falsehood. As if sent by us. Titled with our names. As though the day of the Lord were at hand. The day of judgment. Let no one seduce you in any way. Saying, Behold, here is Christ, behold, there. For unless he comes. Unless the Antichrist comes, Christ will not come, because he himself promised so. The departure first. From the truth, or from his own principality; or the departure of the nations from the Roman Empire, as is shown in Daniel by the figure of the beast and the image. But the devil is not undeservedly called the departure, from the fact that he departed from God. And the man of sin has been revealed. That is, of the devil, who according to the prophet Isaiah disturbs the nations, etc. The son of perdition who opposes and is destroyed. Because he will receive him as though born to himself. Above all. He will boast himself above eternity and omnipotence, and will say that he increases the sacraments of worship. For he will also restore the temple in Jerusalem, and restore all the ceremonies of the law, only to dissolve the Gospel of Christ: which thing will persuade the wretched Jews to receive him as Christ, coming in his own name, not in the name of God. What is called God, or what is worshiped: so that he sits in the temple of God, showing himself as though he were God. Do you not remember that, when we were with you, we were saying these things to you?

What is called God is the Church; but what is worshiped is God Most High. That he may sit in the temple of God, showing himself that he is God—that is, that he himself is the Church; comparable to if he were to say, "he may sit in the temple of God, showing himself that he is the temple of God"; or "he may sit in God," showing that he himself is God. This is from the Rules of Ticonius. And now what restrains you know. The coming of the Antichrist. That he may be revealed in his own time. The same Antichrist. For the mystery of iniquity is already at work. In his precursors, of the Antichrist, who have gone out into the world. Only that he who now holds. Namely, the empire. May hold, until he be taken out of the way. The kingdom of the Romans will first be taken out of the way before the Antichrist is revealed. And then that lawless one will be revealed, whom the Lord Jesus will slay with the spirit of his mouth, and will destroy with the brightness of his coming. Because as lightning shall flash in the world. Him, whose coming is according to the working of Satan. False prophets will arise, and false christs, and will give great signs, so that even the elect, if it were possible, may be led into error. In all power, and signs, and lying wonders. In fantasy. And in all seduction of iniquity. For there is a seduction of truth. To those who perish: because they did not receive the love of the truth, that they might be saved. Those who did not love the truth have loved vanity. Therefore God will send them the working of error, that they may believe a lie. He permits it by deserting them.

For if God sends, how is his coming the working of Satan? So that all may be judged who have not believed. So that they may not excuse themselves, by the obscurity of Christ's incarnation, for not having believed the divine powers, when they believed a man deceiving by diabolical art; because he will appear in the likeness of a man. They consented to the truth, Christ. But they consented to iniquity, the Antichrist. But we ought always to give thanks to God for you, brothers beloved by God. We who have received the love of the truth, and are therefore loved by God. Because God has chosen you. He has made you ready to believe: as it was revealed to him who wished to go elsewhere concerning the man Macedonius. Firstfruits unto salvation, in sanctification of the spirit and faith of the truth, in which he also called you through our Gospel. Because he made us to believe first, before the nations. Unto the acquiring of the glory of our Lord Jesus Christ. For this you were called, that you may acquire the glory of Christ: and we know that, when he has appeared, we shall be like him: or it pertains to the glory of God, when the greater number of believers grows. Therefore, brothers, stand and hold fast. These things in faith, and truth, and sanctification of the spirit. Traditions. When he wishes his own to be held, he does not wish others to be added besides. Which you have learned, whether by word, or by our Epistle. Concerning the sacrament of baptism and the other things which are observed throughout the whole world, and by this are approved in the apostolic manner. But our Lord Jesus Christ himself, and God and our Father. Who has brought us all these things.

Against the Arians, who think that the one who was made man first is greater: behold, here the Son is named first. Who loved us. The ungodly, when we did not deserve it. And gave eternal consolation. Of promises: whether the Spirit of consolation, that is, the Paraclete. And good hope in grace. For there is also a bad hope. Let him exhort your hearts. By virtues or by revelation. And let him confirm in every work. Confirm me in your words: for if he does not confirm, the salvation of man is vain. And in good speech. Not only in work.

CHAPTER III. For the rest, brothers, pray for us. As for Peter, he both gives an example of humility and an occasion of charity, that we may pray for one another. That the word of the Lord may run and be glorified, as also among you. May it run in abundance: may it be magnified by the progress of the hearers. And that we may be delivered from importunate and evil men. From those who contradict and persecute. For faith is not of all. Not all proclaim the Gospel of God chastely. But God is faithful, who will confirm you. He will not abandon except those who abandon him. And he will keep from evil. From temptations of diabolical infestation. But we trust concerning you in the Lord, that you do what we have commanded, and will do. But may the Lord direct your hearts in the charity of God. By inspiring, continually guiding, and helping, and revealing how great are the things he has promised, whether to the good or to the evil. And it is to be noted that here he called the Holy Spirit Lord, against the Arians he is named first here.

Therefore here we understand the Holy Spirit as Lord, who will direct the hearts of the faithful in the love of God and in the patience of Christ. And the patience of Christ. So that you may understand that you suffer nothing new for yourselves that he did not first endure for you. But we declare to you, brothers, in the name of our Lord Jesus Christ. Because at first we admonished you gently, and they were unwilling to amend, so that even thus they may be ashamed. That you withdraw yourselves from every brother walking disorderly. It must be noted that one is to be withdrawn from by a Christian man who does not live according to the apostolic precepts. And not according to the tradition which they received from us. Dishonorably. For you yourselves know how one ought to imitate us, since we were not restless among you. We who are a pattern for believers. Nor did we eat bread for free from anyone, but in labor and toil, working night and day, lest we burden any of you. Behold their tradition. Not as though we did not have the power. Since the Lord says: The laborer is worthy of his wages. But so that we might give ourselves as a pattern to you for imitating us. Lest we offer anyone an occasion for greed or indeed fuel for restlessness. For even when we were with you, we declared this to you. Which we saw that certain such men would be. Since if anyone is unwilling to work. That either they may sit quietly, or, if they are true apostles, let them follow us, if they walk not for greed but for God's sake. Nor let him eat. Let this be not only the punishment of restlessness, but also its correction.

For we hear that some among you. He gives the reasons for this sentence. To walk in a disorderly manner, working nothing. Not to sit quietly. But acting as busybodies, inquiring what is being done in which province or city. But to those who are of this kind, we declare and beseech in the Lord Jesus Christ. Nor does he cease to admonish them even after a second correction. That working with silence, they may eat their own bread. With quietness and tranquility: lest they work even with restlessness. But you, brothers, do not grow weary in doing good. But if anyone does not obey our word by this letter, note this one, and do not associate with him. I do not forbid giving to all, but to such persons, lest you think I am abolishing the custom of doing good. That he may be put to shame. And do not regard him as an enemy. Not so that he may be utterly cut off. But correct him as a brother. Correct, that he may be amended; do not cast him out, lest he despair. The sick man is to be healed, not killed: lest from a restless man he become an apostate. May the God of peace himself give you peace everlasting. That you may be able to care for all peaceably. In every place. May the Lord be with us all. And in every place, wherever you may be. The salutation is mine, written by the hand of Paul, which is the sign in every epistle. Thus I write. That you may know how to detect false epistles. The grace of our Lord Jesus Christ be with you all, amen.

With these words he used to subscribe all the Epistles, except that of the Galatians, which he wrote out with his own hand, so that after it they should not receive even the letter to themselves unless written out in his own hand.

THE EPISTLE OF PAUL TO THE COLOSSIANS.

ARGUMENT.

The Colossians too, like the Laodiceans, are Asians; and they themselves had been forestalled by false apostles, nor did the Apostle himself come to them, but he corrects them too by letter. For they had heard the word from Archippus, who also received a ministry toward them. Therefore the Apostle, now bound, writes to them from Ephesus. And first he praises them for having heard of their great faith. Then he warns them not to be seduced by philosophy or the ceremonies of the law.

CHAPTER ONE. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother. Not by my merits, but by the will of God. To those who are at Colossae. That is, to the Church. To the holy and faithful brethren in Christ Jesus. Not in the flesh. Grace to you, and peace from God our Father. We give thanks to God, and to the Father of our Lord Jesus Christ, always praying for you, your faith in Christ Jesus. It should be noted that he always puts grace first, by which we are saved without any merits of ours. And the love which you have toward all the saints. Without exception of acquaintance or person, you love only holiness in all. Because of the hope which is laid up for you. Not so that you may be seen by men as saints. In the heavens: which you heard in the word of truth of the Gospel, which has come to you. The word of eternal life.

As it is also in the whole world, and it bears fruit. One thing thirtyfold, another sixtyfold, another a hundredfold. And it grows, as it does also in you. In the number of believers. From the day you heard and came to know the grace of God in truth. He knows the grace of God in truth who is not ungrateful for the grace of God, who attributes nothing to his own merits, but gives glory to him by whose gift he is whatever he is. As you learned from Epaphras, our most dear fellow servant. Who had explained to them that all that they could do was of God. Who is a faithful minister of Christ Jesus for you. Faithfully devoting himself to prayer for you, he ministers to the will of Christ. Who also made known to us your love in the spirit. Which you will have in spiritual things. Therefore we also, from the day we heard it, do not cease praying and entreating for you, that you may be filled with the knowledge of his will. Which you cannot do otherwise. Understanding this, the prophet said to the Lord: Teach me to do your will, for you are my God. In all wisdom. Of the law of God. And with spiritual understanding. Who makes both the one who understands and the one who hears spiritual. That you may walk.

He explained how God gives the will and helps and strengthens it—the obscure things he was saying—by inspiring, by teaching wisdom, and by granting understanding through his grace; by repairing and strengthening free will by his daily grace. As in the present passage he prays that they may be filled with the knowledge of his will, in all wisdom, so that they may be able to walk worthily of God in all things. Worthily: pleasing God in all things, bearing fruit in every good work, and growing in the knowledge of God. He walks worthily of God who pleases him in all things—that is, in every good work, so that the knowledge of God may grow and bear fruit. In all strength. Strength is when one overcomes the weakness of the flesh either against an inveterate habit of vices or in suffering. Strengthened according to his power. That you also may likewise endure all things. Of his glory, in all patience and long-suffering. Of glory. Giving thanks with joy to God and the Father. Not out of necessity. Who has made us worthy. Let your calling gladden you more than your sufferings sadden you. For a share of the lot of the saints. We frequently find "lot" meaning "inheritance" in the Scriptures. In light. From ignorance to the knowledge of God. Who has rescued us from the power of darkness. For whoever is overcome by someone is that person's slave. It must be noted that he himself rescued us, not our own strength or nature, by which we were children of wrath. And he transferred us into the kingdom of the Son of his love. From the kingdom of error and death, so that we might be beloved and sons. In whom we have redemption. Through his blood.

And the forgiveness of sins. Having redeemed them by his blood, he forgave their sins through baptism. Who is the image of the invisible God. According to his humanity, without sin; because according to his divinity he is not an image but the truth. Through this image the Lord was showing the Father to Philip. This image is truth, this image is righteousness: not mute, because it is the Word of God; not insensible, because it is wisdom; not empty, because it is power; not void, because it is the fullness of life; not dead, because it is the resurrection. Image, equality, and likeness must be distinguished: because where there is an image, there is immediately a likeness, but not immediately an equality. Where there is equality, there is immediately a likeness, but not immediately an image. Where there is a likeness, there is not immediately an image, nor immediately an equality: as in a mirror there is the image of a man, because it is expressed from him; there is also necessarily a likeness, but not an equality, because many things are lacking to the image which nevertheless are present in that thing from which it is expressed. Where there is equality, there is immediately a likeness, but not immediately an image—as in two equal sheep, because equality is present, likeness is also present; for whatever is present in the one is present in the other; yet it is not an image, because neither is expressed from the other.

Where there is likeness, there is not immediately an image, nor immediately equality: for every egg is like every other egg insofar as it is an egg; but the egg of a partridge, although insofar as it is an egg it is like the egg of a hen, is nevertheless not its image, because it was not formed from it; nor is it equal, because it is smaller and of another kind of living creature. But where it is said "not immediately," it is certainly understood that it can sometimes be. Therefore there can be some image in which there is also equality: as in parents and children an image and equality and likeness would be found, if an interval of time were absent; for the likeness of the child is formed from the parent, so that it is rightly called an image; and it can be so great that it is rightly also called equality, except that the parent precedes in time. From this it is understood that sometimes it has not only likeness but also equality, and even image: which is manifest in the earlier example. Sometimes there can also be likeness and equality, although there is not an image: as was said of two equal eggs. There can also be likeness and image, although there is not equality, as we showed in the case of a mirror. There can also be likeness where there is both equality and image, as we mentioned concerning children, except for the time by which the parents precede. For thus we call a syllable equal to a syllable, although the one precedes and the other follows.

But in God, because there is no condition of time—for God cannot rightly be seen to have begotten the Son in time, since through the Son he made the times—it follows that he is not only his image, because he is from him, and his likeness, because he is an image, but also of such great equality that not even an interval of time is an obstacle. Likewise, in another way: why do men refuse to be unlike one another, when an image has a likeness in paintings? And Arius contends that he is unlike, and wants the Father to beget one unlike himself. The firstborn of every creature. He is the first effect of every rational creature according to the flesh; firstborn, he says, not first created, so that he may be believed both begotten by nature and first by perpetuity; or certainly firstborn from the dead. Because in him all things were created in the heavens and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers. In him, because he is always the same, as Judas says: Jesus delivered his people from the land of Egypt. And, No one has ascended into heaven except the one who descended from heaven, the Son of Man. All things were created through him and in him. And through him all things were made, and what was made is life in him. And he is before all creatures. And all things consist in him. They live. And he is the head of the body, the Church, who is the beginning, the firstborn from the dead. In this way he is the head of the Church. And that in all things he himself may hold the primacy. For this reason he rose first.

Because in him it pleased all the fullness of the Godhead to dwell. For in no other did the Godhead so dwell. For in others grace was in part, in this one nature was perfect. Bodily. For the Godhead is not a body. But because he calls the sacraments of the Old Testament a shadow of what was to come, on account of the comparison with shadows he said that the fullness of the Godhead dwells bodily in Christ, because in him all things are fulfilled which were figured in those shadows, and thus in a certain manner he himself is the body of those shadows, that is, he himself is the truth of those figures and significations. Likewise otherwise: Perfectly, as if he should say, in the highest degree. And through him to reconcile all things in himself. Earthly things to heavenly things which had been separated from them by the contrariety of life, whence the Lord teaches us to pray that the will of God be done on earth as in heaven. Making peace through the blood of his cross, whether things in heaven or things on earth. Through which men are amended. And you, when you were once alienated and enemies in mind in evil works. He set forth our enmities with God and his ministers. But now he has reconciled in the body of his flesh through death. In which you were all baptized. That he might present you holy and blameless. That you may not make his benefit void and be enemies again. And irreproachable. It must be considered how perfect he wishes each believer to be. Before him. Not before men.

If indeed you remain founded and stable and immovable in the faith. Then you will be able to be without blemish, if the examples of men do not deceive you, but you believe firmly in what is to come. From the hope of the Gospel, which you heard. They cannot hope in the hope of the Gospel unless those who live according to it. Which was preached in every creature that is under heaven. It must be noted that every creature is called man. Of which I, Paul, was made a minister, who now rejoice in my sufferings for you. He suffers for us, that he might edify. But Christ also suffered beforehand for himself. And I fill up those things that are lacking of the sufferings of Christ in my flesh for his body. For Christ was brought to death by the Jews alone; therefore for his Church, and by the Gentiles Christ began his passion, he did not complete it. But in his body, that is in the Church, it is now being completed. Which is the Church. Of which I was made a minister, according to the dispensation of God, which was given to me for you. By the gift of the Holy Spirit, and of the evangelical teaching, which he was commanded to dispense to you. That I may fulfill the Word of God, the mystery which was hidden from ages and generations. That through me the preaching may be fulfilled. But now it has been made manifest to his saints. At the time when he wished to reveal it. To whom God wished to make known the riches of the glory of this sacrament among the Gentiles. Because the same God, rich in all things for all, as he willed, so he also did, because his will is just. Which is Christ in you.

He himself is the mystery that has been made known to the Gentiles. The hope of glory, whom we proclaim. To you, through whom you hope for the glory to come. Admonishing every man, and teaching every man in all wisdom. Jew and Greek, slave and free. And this is to be noted, that he wills to present all men perfect, according to that perfection which he speaks of elsewhere: For as many as are perfect, let us think this way; although earlier he had said, Brothers, I do not consider that I have grasped it, and the rest. But there is a certain imperfect perfection, so that a man may know that he is not perfect in this life. That we may present every man perfect in Christ Jesus. Said by synecdoche, the whole for the part. In which also I labor, striving according to his working, which he works in me in power. Of signs.

CHAPTER II. For I would have you know what concern I have for you, and for those who are at Laodicea. Agony. And whoever else have not seen my face in the flesh, that their hearts may be comforted, being instructed in love, and in all the riches of the fullness of understanding, in the knowledge of the mystery of God the Father, and of the Lord Jesus Christ. Because if they had seen me, and my love toward them, and had more fully known the riches of the mystery of God, while they both proved the greater affection of my presence, and were taught the abundance of reason by me, who properly learned from Christ. In whom are all the treasures of wisdom and knowledge.

The things that were hidden, although they were in the writings of the law, as Isaiah says, "In the treasures is our salvation," Christ came, wisdom and knowledge from the Lord. These are the sevenfold treasures of the graces of the Holy Spirit. Hidden. These things were covered by the veil of Moses. But this I say, that no one may deceive you with loftiness of words. Therefore I say it would have been better for me to instruct you in person, but nevertheless I have briefly summed it up, that every treasure of wisdom and knowledge is in him, so that every word or meaning that is apart from him you may not only not admire, but even reckon as foolishness. For even if I am absent in body, yet I am with you in spirit. He had this grace, that being placed elsewhere, he might know what was being done elsewhere: just as Elisha saw in the spirit Gehazi running after Naaman. Rejoicing, and seeing your order. And I see and desire, being present, to fulfill all that is lacking. And the grain of your faith which is in Christ. The supplement: to believe God true, and man true, one person in two substances, because this is the foundation of faith, which suffices for you unto life, even if in the meantime you have somewhat less of knowledge. As therefore you have received Christ Jesus our Lord, walk in him, rooted. Believing him God and man. And built up in him. According to the strength of the foundation, strong. Let the building grow up. And confirmed in the faith, as also you have learned. Of things to come. Abounding in him in thanksgiving.

Always growing in him, and giving thanks more abundantly for his gifts. See to it that no one deceives you through philosophy and empty deceit. He speaks against the philosophers, whose whole disputation concerns the elements and visible creatures, and who estimate the power of God from natural things, saying that nothing can be made from nothing; and that the soul either has no beginning or is mortal; and that a virgin cannot give birth; and that it is foolish to believe that God was born from a man, died, and rose again. According to the tradition of men, according to the elements of the world. Seduction. And not according to Christ. Whoever is wise according to Christ is wise soundly. Because in him dwells all the fullness of the Godhead. All the fullness of divine power dwells in his body. Bodily, and you are in him. Substantially and really. Filled, who is the head of all principality and power. If you are taught the knowledge of him who gave a beginning even to invisible creation, what will those confer on you who understand nothing more than what they see? In whom also you are circumcised with a circumcision not made by hand. Here he now censures the Jews and the false apostles, lest they too be deceived by them. In the stripping off of the body of the flesh, but in the circumcision of Jesus Christ. Through which you have stripped off the whole old man. Buried together with him. Dead together. In baptism. This is the circumcision of Christ. In whom also you have risen through faith in the working of God, who raised him from the dead.

You have risen to new life, believing and understanding that this is his work. And you, when you were dead in your trespasses and in the uncircumcision of your flesh. When you were liable to eternal death, not only as uncircumcised but also as circumcised alike. Since therefore you were doubly unworthy, you have been made partakers with the sons. He made you alive together with him, forgiving you all your trespasses, blotting out what was against us. By taking away the causes of the death of sin. The handwriting of the decree. Cancelling it. Which was contrary to us. Some say that the handwriting is, as it were, a written record of sins kept with God, whence he himself says in the Canticle, Are not these things gathered together with me, and sealed in my treasuries? And in Jeremiah: The sin of Judah is written with a pen of adamant. These things therefore have been blotted out on the cross, when by forgiving sins he also abolishes the memory of trespasses. Christ redeemed us from the curse of the law, being made a curse for us. For it is written: Cursed is everyone who hangs on a tree. And he took it out of the midst, fastening it to the cross. He put to death not only sins on the cross, but also bestowed incorruption and rewards through an undeserved death. Stripping off the principalities and powers. That through death he might destroy him who held the empire of death, offering himself for the guilty to death. He led them forth confidently. Taking up sins in himself, and absolving sinners, while he fastens them to the cross. Openly triumphing over them. Publicly crucified. In himself.

Having despised confusion, not by killing but by dying, not by inflicting force but by enduring it, so that, with all pride broken, he might give us an example of overcoming. Let no one therefore judge you in food or in drink. There is therefore no judgment in this, because when it was a shadow, it ceased with the body coming, nor is there need of an image when the truth is present. Or in part of a feast day. The Calends, or the new moon. Or the neomenia, or of sabbaths. The new moon had the figure of a new life, or of the second life; the sabbath, of the rest of the life to come. These are a shadow of things to come. The shadow was of the law, the body is of Christ. But the body of Christ. Those things were future which now are present. Let no one seduce you, willing in humility and religion of angels, which he has not seen, walking in vain, puffed up by the sense of his flesh. Let no one, proud with feigned humility, because he lies that he sees angels, and therefore boast himself in vain above men, who speaks visions from his own heart. And not holding the head. Not believing in Christ, the head of all the saints. From which the whole body. Of the Church. Through joints and connections supplied. Because the members are joined from the head even to the feet. Whoever therefore is outside this body, however much he boasts, does not live, since he does not have the head and the life. And constructed it grows into the increase of God. Into the increase of that body which is united to God. If you have died with Christ from the elements of this world. The elements of this world can be defined also as avarice and the ambition of honors, and the other worldly things.

Why still as if living in the world? He did not wish us to have even the likeness of those living in the world. Do you decree? Like those who do not believe the things to come. Do not touch, do not taste, do not handle. By their touch, taste, and handling, who abuse in desires and love for eternal things. Which things are all unto destruction by the very use. From the parts of the world perceive its condition, whose members also must necessarily be corrupted, so that the whole may at some time be dissolved. Therefore neither are its elements to be cultivated as mortal, nor loved for eternal things. According to the precepts and doctrine of men, which have indeed a semblance of wisdom in superstition and humility, and not for sparing the body, not in any honor for the satiety of the flesh. Some take it thus, that it is said against those who believed from among the Jews, and said that the ceremonies of the law must be observed; therefore he calls them also doctrines of men, because they understand the precepts carnally, saying that the things forbidden in the law must not be eaten; but all those observances, although they seem to bear some wisdom from the precepts of the law, are nevertheless in superstition in some honor of God, because they are for fulfilling the will of carnal observance. Others understand this whole chapter thus, that they say the Apostle wished to recall us from the reasonings of the elements, to which they were persuaded by the philosophers, although they seem reasonable, lest through their goods we be led to evils.

Even men, with nature as their teacher, handed down that the world would one day be dissolved, and therefore they reverently honored the one God, whom alone they understood to be eternal—though superstitiously, yet humbly—and they said that the body must not be spared, nor the flesh burdened with satiety, because it too would die.

CHAPTER III. Therefore, if you have risen with Christ. Accordingly, he says that we first died together, then rose again, and he urges us not only to die to the earth but also to live to heaven. Seek the things that are above, where Christ is seated at the right hand of God. Set your minds on the things that are above, not on the things that are upon the earth. Covet nothing earthly, seek nothing mortal, pursue heavenly wisdom, not earthly. For you have died, and your life is hidden with Christ in God. You have died to an earthly life, through the conduct of a heavenly homeland. For when Christ, your life, shall appear. Since we are sons of God, it has not yet appeared what we shall be; but this alone we know, that when he shall appear, we shall be like him. Then you also shall appear with him in glory. Therefore do not seek your glory here now. Mortify therefore. Fulfill your profession. Your members, which are upon the earth. The members of the vices, which are ours, because they are from us; or else he names as members the evil use of members (as is customary). Fornication, uncleanness, lust. Every incontinence can be called uncleanness, and also lust. Evil desire. For there is also a good desire.

Hence he is also called Daniel, a man of desires. And avarice, which is the service of idols—while we serve those metals of which idols are made, and worship gold in place of God—because he who serves God alone surely venerates one ineffable image. Because of these things the wrath of God came upon the sons of unbelief. Upon Sodom and those who perished in the flood. From past things, therefore, future things are to be feared. Or upon those who were unbelieving in the desert. It is to be noted what sort we were before the grace of Christ. In which you also once walked, when you lived in them. Do not now walk in them, lest you seem to have believed in vain. But now you also put off all these: anger, indignation. The things which remain for us from Adam, that is, the vices which follow. Malice. Malice is to inflict on another what you do not wish to suffer. Blasphemy. Of God or of his image. Filthy speech from your mouth. Because this lack of discipline does not even befit the sons of men more honorably raised—how much more the sons of God? Do not lie to one another. It is not fitting for sons of the truth to lie, since lying is from the devil. Stripping off the old man with his deeds. Original sins, or the delight of the flesh. And putting on the new. Christ, and the virtues which are from him. Him who is renewed in knowledge according to the image of him who created him. When he has known what sort he is whose image he is, he ought, insofar as he can, to strive to be made like him by his help.

Where there is neither male nor female, Gentile and Jew, circumcision and uncircumcision, Barbarian and Scythian, slave and free. Before God, neither sex nor condition nor race nor province is of account, but only a manner of life joined with right faith. But all things in all things is Christ. All of you who have been baptized have put on Christ. Put on therefore, as the elect of God. Laying aside those things, put on these: holy and beloved, bowels of mercy, kindness, humility, modesty, patience. Because he had spoken of those members, he therefore named these bowels. Bearing with one another. By the example of Christ, who bore our infirmities, both spiritual and also bodily. And forgiving one another, being indulgent to each other, as Christ was indulgent to all, even to his persecutors. If anyone has a complaint against another. Do not demand small things of your fellow servants, lest you give back what has been forgiven you. As also the Lord forgave you, so also do you. Here he explains how we ought to forgive one another: if he forgave, who could have taken vengeance, how much more should you, whose vengeance is either small or none at all! But above all these things have charity. Charity is above all these things, because everyone whom we love we bear with, but not everyone whom we bear with do we love. Yet we ought to love all for God's sake. Which is the bond of perfection. Charity glues many members into one body. And the peace of Christ. Of Christ, not of the world, which loves only those who love it.

Rejoice in your hearts, in which you have also been called in one body. Not with a feigned and serene face, or with a deceitful mouth. And be grateful. That is, do not be like the law, which renders recompense, but like grace, which forgives even enemies and prays for them. Let the word of Christ dwell in you abundantly. And here it is shown that the word of Christ ought to be had not only sufficiently but even abundantly by laypeople too, and that they should admonish and teach one another. In all wisdom teaching and admonishing yourselves. That it may be brought forth wisely and reasonably. In Psalms. Of David. In hymns. Of the three youths. In canticles. Of Moses and all the prophets. Spiritual ones. Not fleshly ones, in the manner of the world. Singing in grace. We never read of singing without a voice. In your hearts to God. That you may sing not only with the mouth but also in the heart, so that the heart may agree with the voice, or that you may understand what you sing. Whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him. Whether you teach or whether you work, let it be done not for your own glory but for the Lord's, giving thanks to God, who deigned to send his Son to inspire and teach these things. Women, be subject to your husbands, as is fitting in the Lord. In those things which are fitting in the Lord. Men, love your wives, and do not be bitter toward them. Children, obey your parents in all things, for this is pleasing in the Lord.

He would never have urged a natural thing unless they had begun to be continent, as has been more fully noted in the letter to the Ephesians. Fathers, do not provoke your children to indignation, so that they do not become small-minded. Do not be exasperated and angry, but let them learn from your example to be patient. Servants, obey in all things your masters according to the flesh. Because they serve the flesh, not the spirit. Not serving to the eye, as though pleasing men. When they see you, masters. But in simplicity of heart, fearing God. Whatever you do, work from the soul, as for God and not for men, knowing that from the Lord you will receive the recompense of the inheritance. He who everywhere always sees, and hates every pretense. For the human eye can be deceived, and therefore act in such a way that, as the necessity of your condition demands, you may fulfill the will of religion, so that through your good works thanks may be given to the Lord, when all have seen that you have advanced from the time of your Christianity. Serve the Lord Christ. For he serves him, who for his sake serves man. For he who does an injury will receive back what he has done unjustly, and there is no respect of persons with God. Whether a servant who has despised his master, or a master who has treated his servant unjustly, so that he may be consoled, knowing that with God his injury is not great.

CHAPTER IV. Masters, render to your servants what is just and fair. You ought to think of yourselves more as fathers than as masters; hence you are commonly called fathers of families. Knowing that you also have a Master in heaven. Therefore, such as you wish your Master to be to you, be such toward your fellow servants rather than toward your slaves. Be instant in prayer, watching in it. For a negligent and drowsy petition will not be able to obtain anything even from a man. In thanksgiving, praying together. For all things that have been granted to you, or even in adversities, which come about by his dispensation. For it would not be sought from him in prayer unless it were believed to be granted by him, that the door might be opened to the word, that is, that the beginning of faith might be given to the hearts of hearers. And for us, that God may open to us the door of the word, to speak the mystery of Christ. What you pray for us, he will accomplish for you unto instruction. For how is the beginning of the word opened, unless when the understanding of the hearer is opened, so that he may believe, and, the beginning of faith having been made, may receive those things which are preached and disputed for building up sound doctrine, lest through unbelief, with his heart closed, he reject and repel what is said? For this reason I am also bound, that I may make it manifest, as I ought to speak. That he himself may give what, when, and to whom it ought to be preached rationally, because while we preach to the ear, he in the meantime works in the heart. Walk in wisdom toward those who are outside, redeeming the time. Because the days are evil.

Your wisdom will make good out of the evil time, or even, for the sake of your peace, if it is necessary, despise some temporal thing so that it may perish. Let your speech always be in grace, seasoned with salt. By the reasoning of wisdom, lest our religion be judged folly by the philosophers and the gentiles. That you may know how you ought to answer each one. As Peter also says: Be always ready to give a defense—in one way to pagans, in another to Jews, in another to heretics, in another to philosophers, in another to astrologers, and to the rest one must respond accordingly. The things concerning me, Tychicus, most beloved brother and faithful minister and fellow servant in the Lord, will make all known to you. He wants them to be free from care about him, lest they be occupied by sorrow. Whom I have sent to you for this very purpose, that he may know the things concerning you and comfort your hearts, together with Onesimus, most beloved and faithful brother, who is one of you, who will make known to you all things that are done here. For us. Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, concerning whom you have received instructions. Who is held with me in chains, or suffers with me with the affection of love. If he comes to you, receive him, and Jesus, who is called Justus. Who are of the circumcision. They had received these instructions from him. They alone are helpers in the kingdom of God who have been a consolation to me. These alone are with me, or these alone from the circumcision are helpers in the New Testament, through which one enters into the kingdom, as Sa[.]

Satan is called death, because he is the cause of death. Epaphras greets you, who is one of you, a servant of Christ Jesus, always solicitous for you in prayers. He is truly a servant of Christ who is found solicitous for his body. That you may stand perfect and full in all the will of God. By his prayers he asks God that you may persevere in the will of God, and that he who began in you may himself perfect it. For I bear him witness that he has much labor for you, and for those who are at Laodicea, and who are at Hierapolis. Such were the disciples of the first time, and imitators of Paul and of Christ. Luke, the most beloved physician, greets you, and Demas. Greet the brethren who are at Laodicea, and Nympha, and the church that is in her house. And when the Epistle has been read among you, cause that it be read also in the church of the Laodiceans, and that the one which is of the Laodiceans be read to you. Because he had such people in his house as the Apostle defined the church to be. And say to Archippus: Take heed to the ministry which you have received in the Lord, that you fulfill it. The salutation by my own hand, Paul's. He is understood to have been a deacon, not a bishop; for a bishop would not have needed to be reminded in the church to keep his ministry. Be mindful of my chains. Either pray that I may be restored to you, or remember that I suffer these things for your sake, and imitate my example. Grace be with you. Amen. Grace is truly with those who have remained with it, and confess that they have received it freely.

THE FIRST EPISTLE TO TIMOTHY.

ARGUMENT.

He instructs Timothy and teaches him concerning the ordination of bishops and deacons, and of all ecclesiastical discipline. Written from the city of Rome. Timothy was a disciple of Paul and bishop; by this letter he gives him authority to correct all ecclesiastical discipline, and to ordain bishops and deacons; moreover he instructs him how he should answer the false apostles who disparage Paul, giving the reason that it is no wonder if he himself, once a persecutor, was saved, since Christ came to set sinners free. At the end he warns that those who teach otherwise are to be avoided and guarded against in every way.

CHAPTER ONE. Paul, an apostle of Christ. He sets forth both the authority of the name and of the order. According to the command of God our Savior, and of Christ Jesus our hope. Not according to my own presumption. At the same time he shows that there is one command of both the Father and the Son. To Timothy, his beloved son in the faith. Not in the flesh. Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I urged you to remain at Ephesus when I was going to Macedonia, that you might charge certain ones not to teach otherwise. Whom he had foretold in the Acts, that grievous wolves would enter, not sparing the flock. Nor that they should give heed to fables. Which he calls from Genesis, that is, according to the law, whence they are accused by the Lord, teaching the doctrines of men. And to endless genealogies, which provide questions rather than the edification of God, which is in faith.

In the generations of the ancients, in which they claim for themselves the highest knowledge, if they enumerate the generations from the beginning: both the contradiction of deuteroseon and the superfluous concern of generations. But the end of the commandment is charity from a pure heart, and a good conscience, and faith not feigned. The charity of God and of neighbor, in which nevertheless the law and the prophets hang. If this is from a pure heart, it is pleasing to God, and if nothing else is loved than that which ought to be loved. But he added a good conscience on account of hope: for that man despairs that he will attain to what he believes and loves, in whom is the scruple of a bad conscience. Third: And faith, he says, not feigned: for if our faith has been free of falsehood, so that we neither love what ought not to be loved, and by living rightly we hope for it, so that our hope is in no way deceived. And conscience, he says, good. Let a pure conscience bear testimony to charity, and to faith not feigned. From which some have wandered away. For there is a feigned faith, which is in words only, either of heretics, who seem to enter into the Church, or of feigned Catholics. They have turned to vain babbling, wishing to be teachers of the law. Into the vain babbling of worldly fables. Not understanding neither what they say, nor of what they affirm. It is great foolishness, to wish to affirm things not understood about things not understood. But we know that the law is good. Against the Manichaeans he says to the Romans: The law indeed is holy, and the commandment holy.

The law, as given by God, is suited to the condition of men. If anyone uses it lawfully—knowing this, that is, if one knows for whom, why, and for how long it was given to be kept spiritually. Because the law is not laid down for the righteous, but for the unrighteous and disobedient. If, then, this is so, Christians have no need of it, because they have been justified through Christ, and have learned to guard against the occasions of sins. For why should it be said to them, "You shall not kill," since they have been commanded not even to be angry, unless that they may fulfill it spiritually? For the impious and sinners, the wicked and defiled, parricides and matricides, murderers, fornicators, those who lie with males, kidnappers, liars, perjurers. To all these it was given, that they might be recalled from these crimes. And if there is anything else that is opposed to sound doctrine, which is according to the Gospel of the glory of the blessed God, which was entrusted to me. For there are many insane doctrines, which make men insane. Against those things the law stands, which are contrary to the evangelical precepts; therefore why do they seek there for something new, which they even have in the law? At the same time he also shows that the law is in harmony with the Gospels. I give thanks to him. Lest they should say, Who is that man to whom it was entrusted? He who strengthened me in Christ Jesus our Lord. When I was weak and useless. Because he judged me faithful, appointing me to the ministry. To be appointed to the ministry. I who was formerly a blasphemer, and a persecutor, and insolent, but I obtained mercy.

The just man indeed at the outset is his own accuser, so that when the adversary begins, he may be confounded. But this man spoke the truth, as we read in the Acts: Because I did it ignorantly. Those who are ignorant sin more lightly. In unbelief. In which I had been born. But the grace of our Lord superabounded with faith and love. So abundant was his grace, or is, that it conquered the heap of my iniquities, which granted me both faith and love, so that I might serve not from necessity but from charity. Which is in Christ Jesus. Through Christ who forgave me greater things; for not in nature. And the saying is faithful and worthy of all acceptance: that Christ Jesus came into the world. Whom all believe, and whom the consciences of all acknowledge to be true. To save sinners. Therefore he saved even me among the other sinners. Of whom I am the first. "I am" is customarily put for "I was." But for this reason I obtained mercy, that in me first Christ Jesus might show. As David says: I will teach the wicked your ways, and the impious will be converted to you: namely, if you have pardoned me, I will teach that no one ought to despair. All patience. Which he grants not only to persecutors but also confers the honor of apostleship. For the instruction of those who are to believe in him unto eternal life. That no one may despair. To the King of the ages, immortal, invisible, to God alone. Who granted me pardon though I did not deserve it. Honor and glory, forever and ever. Amen.

A king of little time, and mortal, and visible and capable, has honor and glory as consorts, temporal, not eternal. This precept. This doctrine. Up to this point concerning his own state; now he gives authority for teaching. I commend to you, son Timothy, according to the preceding prophecies about you. Because even before this you had this grace. That you may wage the good warfare in them. The good warfare is that in which one fights against the devil and vices, and obeys the will of God. Having faith and a good conscience. Perfect faith in Christ, and a good conscience in conduct, or in doctrine. Which some rejecting have made shipwreck concerning the faith: among whom are Hymenaeus and Alexander. Not holding it whole, now entangled in vices, staining faith and life. Whom I have handed over to Satan, that they may learn not to blaspheme. That from the present correction they may learn not to deny the future judgment. They were handed over for amendment, not for destruction, and that by their example others might be terrified.

CHAPTER II. I beseech therefore first of all that supplications, prayers, intercessions be made. Supplication is stronger than prayer. Likewise otherwise: supplications are made for past or present sins; prayers for obtaining the things we hope for; intercessions, when we intervene on behalf of others; thanksgivings, when we obtain the things we ask for; or certainly, when we render thanks and praises for the immense benefits of God. Thanksgivings. Let us give thanks to him who has made us worthy even to obtain things on behalf of others. For all men, even to pray for persecutors. For kings and for all who are in high station, that we may lead a quiet and tranquil life in all piety and chastity. That they may know God, or, that they may hold the nations subject: for our rest consists in their peace: for if they are Christians, the onset of persecution will cease. For this is good and acceptable before our Savior God. That you also, like him, may desire all men to be saved. Who all men. Hence it is proved that God does violence to no one so that he perish; but he who perishes perishes by his own merit; and those who are saved are saved by the grace and mercy of God. For here by the figure of synecdoche, "all," we ought to understand from the part to the whole. He wills them to be saved. But why are not all saved? Because God is just and merciful; that many are damned is the merit of those who perish, that many are saved is the gift of the one who saves.

For that a guilty man be condemned, the justice of God is blameless; that a guilty man be justified, it is the ineffable grace of God: for by many benefits they are hardened. And to come to the knowledge of the truth. It is certain that God wills all good things; but men by their own fault are rushed headlong into evils. For one God, the Father, and the Son, and the Holy Spirit, is the God of all men: and therefore he desires all to be saved, whom he made. But whoever are saved, are saved by his gift. It is enough for us that there is no iniquity with God, and that his judgments are unsearchable. One also mediator of God and men. As there is one God, so also there is one mediator, that is, no such mediator, neither Moses, nor any of the prophets. The man Christ Jesus. Against the Manichaeans, because he was about to speak of the traitor, he therefore named him only a man. Who gave himself a redemption for all. For all indeed the blood of Christ was poured out, but it profits believers: to unbelievers, however, it will be for condemnation: as he himself says elsewhere, To some we are the odor of life unto life: to others the odor of death unto death. Whose testimony was confirmed in its own times. Because the prophets also were a testimony in their own times. Last of all he sent to them his Son. In which I am placed a preacher and apostle. For a testimony, that Jesus is the Son of God. I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth; I desire therefore that men pray in every place.

As the teacher of the Gentiles he gives the law of prayer: he would never have laid down a rule concerning prayer, had not some question about this begun to be raised by the Jews, who wished to worship only in the temple that was at Jerusalem. Lifting up. The lifting up of the hands is a testimony of innocence. Pure hands. From slaughter and blood, from every evil work. Without anger and disputing, not only in deed. Likewise also the women. In all things that he said concerning the men. In modest attire, with shamefacedness and sobriety. These are the ornaments of a Christian woman. Adorning themselves not with braided hair. She ought not to give occasion to lust. Either with gold or with pearls. Which are the ornaments of the earth, whose god is man. Or with costly clothing. Such that not even one person might be warmed by it, whereby very many of the same nature could be clothed. Or that which becomes women, who promise chastity through good works. These things, therefore, belong to those who do not promise but deny chastity. Let the woman learn in silence with all subjection. Let her learn indeed, but with all humility and silence. But I do not permit a woman to teach. She ought not to teach a man. Otherwise he himself said that younger women ought to be taught by older women; but she can also admonish a son who is a man, or a brother, privately. Nor to exercise dominion over a man. By usurping the office of teacher, or by putting herself before her husband. But to be in silence. That they speak not in the church. For Adam was first formed, then Eve.

He gives the reasons why he wishes them to be subject: namely, because they are both later in order and earlier in guilt. And Adam was not deceived by the serpent. But the woman, being deceived, was in transgression—in the transgression of the commandment. But let not the woman therefore despair, because through baptism she too will be saved. But she will be saved through the bearing of children. Not Eve, but the woman: because Eve was brought forward as an example, and it was not said properly of her, through the bearing of children—by nourishing, not by killing, nor by exhorting. If she has continued. Just as above he passed from the plural number to the singular, so here too he returns to the plural. Otherwise, how will the righteousness of the just man be upon him, and how will Noah, Job, and Daniel not deliver their sons and daughters, if a woman is saved through her children? But all women will thus be saved, if in good works, with faith, chastity, and a love pleasing to God, they have continued in the faith of Christ. And in love—of God and of neighbor. And in sanctification—of mind and body. Sanctify yourselves for three days, and do not approach a woman. Therefore chastity is called sanctification. With sobriety: because without sobriety it is difficult to guard it.

CHAPTER III. Faithful is the saying. If anyone desires the office of bishop. He speaks of the one who is to be ordained, what sort of man ought to be chosen: first he instructs the laity of both sexes, because from them too men are chosen for the priesthood. He desires a good work. He said work, not honor. Therefore a bishop ought to be irreproachable. As he said to Titus, without crime, generally first, then afterward the members themselves are distinguished specifically. The husband of one wife. Vigilant, if even this is not permitted to him which is permitted to a layman, what should be thought of the rest? Sober. From all drunkenness. Prudent, adorned, hospitable. With all spiritual adornments. Able to teach. So that he may teach both by word and by example. If all ought to know how to answer each one, how much more the priest, from whose mouth they will seek the law, because he is the angel of the Lord Almighty? Not given to wine. So that he may confidently teach sobriety. Not a striker, but modest; not quarrelsome. Whether lest he be wanton in his bearing, or lest by his example he wound the consciences of the weak. Not covetous. For covetousness provokes to disputes and quarrels. One who rules his own house well; having his children in subjection with all chastity. He himself explained this in what follows. That is, if he has raised his children in chastity and humility, so that in this his diligence may be proven: for if he did not know how to instruct his few sons, how will he govern so many sons of God, that is, the whole people, whose customs are diverse according to their number?

But if anyone does not know how to manage his own household, how will he have care for the church of God? Lest he admonish them too negligently. Otherwise, if the well-nurtured have grown accustomed to it, the fault will not be the father's. Not a neophyte. Newly reborn. Lest he be puffed up in pride. Because he can quickly be exalted through ignorance, and think that he has undertaken not so much an office of humility as an administration of the world; and because his sins were forgiven him in the font, and he is recently taken up, pride may arise in him from that. He may fall into the judgment of the devil. Who was cast down through pride. But he must also have a good testimony. Be without offense to Jews and Greeks and to the churches of God. For all know by nature to condemn vices and to praise virtues. From those who are outside, so that they do not fall into reproach. Outside the church. And the snare of the devil. Lest through him the devil ensnare many who could have become Christians. Deacons. It is asked why he made no mention of presbyters; but in the bishops he also includes the presbyters, because it is a second and almost one and the same grade, as is proved by many testimonies of the Scriptures. Likewise chaste, continent. Irreproachable. Not double-tongued. Lest they also speak ill: for this is the office of a single tongue to double itself. Or, bringing forth one thing in the heart, another in the mouth. Not given to much wine. He conceded a little for necessity, because he denied much. Not pursuing shameful gain. Shameful gain: to seek earthly wealth from heavenly sacraments.

Having the mystery of faith in a pure conscience. The mystery of faith is that the passion of Christ is the remedy for human salvation. If, then, he understands this purely, and is not confounded by the humiliations of Christ. Or so that for this reason alone, because it ought to be preached, he does not think that godliness is a means of gain. And let these first be tested, and so let them minister. Not only the bishop, but also these. Having no crime. He said it is a crime if a priest or deacon of Christ has anything less of these virtues: or certainly of capital sins. It is to be noted that he did not say, having no sin. Women likewise modest, not slanderers, sober. Similarly he commands that deaconesses be chosen. Whence it is manifest that he speaks of those whom they call deaconesses in the East. Faithful in all things. Doubting in nothing. Let deacons be husbands of one wife. Not that, if they have not had one, they should marry: but that they should not have had two: for if a worthier wife makes one worthy, why are not even digamists ordained? Who rule their children well, and their own households. He repeats what he had said less fully. For those who have ministered well will acquire a good degree for themselves. For there are lesser degrees. He has put "good" here for "great." And much confidence in the faith which is in Christ Jesus. And in asking of God, and in teaching before men. These things I write to you, son Timothy, hoping to come to you quickly. And to instruct you more fully. But if I delay, so that you may know how it is fitting for you to conduct yourself in the house of God.

So that you may have the authority to set all things in order on my behalf. Which is the Church of the living God, the pillar and ground of the truth. In which alone the truth now stands firmly established, and which alone sustains the whole building of truth. And manifestly great is the mystery of godliness. The incarnation of Christ, through which godliness has been made in all things. Which was manifested in the flesh. As long as the Word was made flesh. It was justified in the spirit. The Spirit of God will come upon you: for this reason the holy one who shall be born of you shall be called the Son of God. He appeared to the angels. When the multitude of angels said: Glory to God in the highest, and when they ministered to him in the wilderness. It was preached to the Gentiles. As Simeon said: A light for the revelation of the Gentiles. It was believed in the world. By both peoples. It was taken up in glory. In the sight of the apostles he was taken up into heaven.

CHAPTER IV. But the Spirit says, that in the last times some shall depart from the faith, attending to spirits of error. These things the Holy Spirit says, in the manner of the prophets. And to doctrines of demons. Every heretical doctrine is composed by the craft of demons. In the hypocrisy of those speaking a lie, and having their own conscience seared. In hypocrisy they speak, who although they do not fear to fornicate, yet wish to appear so chaste that they even condemn marriage, and so abstinent that they judge a person who eats sparingly of God's creation, while they themselves give themselves up to feasting.

But Paul so preaches chastity and abstinence that he condemns neither nature nor creation; he exhorts the stronger to the one, and concedes the other to the weak. For they did this not out of love of chastity and abstinence, but to obscure his preaching, wishing to appear more righteous and holier than he who, for the sake of children, conceded lawful marriages, lest they incur the crime of fornication. Moreover, those who feigned chastity acted against it. Of those who forbid to marry and command abstinence from foods, which God created to be received with thanksgiving by the faithful and by those who have known the truth: because every creature of God is good, and nothing is to be rejected that is received with thanksgiving. For it is sanctified by the word of God and prayer. If you attend to the proper sense of the words, some monstrous preaching, I know not what, will be preached, so that they forbid both to marry and to abstain, saying these things that follow. Proposing these things to the brethren, you will be a good minister of Christ Jesus. Holding the balance in all things, and dispensing all things reasonably and moderately. Nourished in the words of faith, and of the good doctrine which you have followed. Because from infancy he had been instructed in the sacred writings, that is, of the law. But avoid foolish and old wives' fables. Not suited to religion or faith. Exercise yourself unto godliness. Godliness is also to help another in your own tribulation, as the widow of Zarephath did for Elijah. For bodily exercise.

Of foods, baths, and other such things, or bodily labor. Useful for a little. A little time. But godliness is useful for all things, having the promise of the life that now is, and of that which is to come. Godliness is useful both for the present time and for the future. The widow herself is both fed in the present and her reward remains in heaven. Faithful is the saying, and worthy of all acceptance. True in the consciences of all, and to which no one has resisted. For in this we labor and are reviled. For since it is certain among all that we have done nothing worthy of hatred, what else follows than that we are blasphemed because of a life unlike theirs? Because we have hoped in the living God. And by hoping we keep righteousness. Who is the Savior of all men. In the present. Especially of the faithful. To whom he will grant eternal salvation. Come, you blessed. Because the Lord knows who are his. Command these things, and teach. Command, that they may do them, and teach how or why they are to be done, that is, for the reward of eternal life. Let no one despise your youth. Act in such a way that you are held in admiration rather than contempt. But be an example to the faithful. It is a small thing to be an example to unbelievers, among whom the one who does not commit graver sins is considered great. But this is great, that he show himself such a one that through him even the perfect may profit. In word, in conduct, in love. That is, in doctrine.

He therefore wishes to give an example of the word to the faithful, so that we speak nothing other than the word of God—which is especially permitted to all, but most especially pertains to priests and religious—in the catholic faith. In chastity, whose marks are displayed by the smallness of his attire. Until I come, attend to reading. Be solicitous to understand what you read; attend to this, and do what you read. To exhortation, to doctrine. Exhort, that it may be done; teach how obscure things are to be understood, or how the things that are read can be done. Do not neglect the grace that is in you, which was given to you. He neglects grace who does not exercise the talent he has received. By prophecy with the imposition of the hands of the presbytery. He had the grace of prophecy or of doctrine with the ordination of the episcopate; or with ordination he had received grace, either of teaching or of understanding. Meditate on these things. For continual meditation generates every kind of progress. Be in these things. For not everyone who meditates is in the very things he meditates on. So that your progress may be manifest to all. Then your progress will be manifest, if you are always attentive in meditation. Attend to yourself and to doctrine. First to yourself, then to doctrine: solicitous in both, so that you may save yourself by your life, and them by doctrine confirmed by example. Persist in these things: for by doing this you will save both yourself and those who hear you. Those whom you teach.

CHAPTER V. Do not rebuke an elder, but entreat him as a father. Do not, being indignant, be provoked by the rebuke of a younger man and so fail to profit, but rather destroy the young by your own example, as it were. Young men as brothers. Brothers are admonished more freely, as those of the same age, and likewise sisters. Old women as mothers. With reverence. Young women as sisters, in all chastity. Both of mind and of body. Honor widows who are truly widows. They are to be honored by ministering necessities or by offering consolations. But if any widow has children or grandchildren. He has defined true widows as those desolate of all and bereft of all cares. Let her first learn to rule her own household and to repay mutual service to her parents, for this is acceptable before God. Let her rule her household as long as she teaches her son or grandchildren, so that what she received from her parents she may repay to her children; yet in such a way that she does not seek an excuse for avarice from this, but keeps only sufficiency for herself and her children, and does not herself give them an occasion for luxury in the world. But she who is truly a widow and desolate hopes in the Lord. Such women are to be honored. And she persists in supplications and prayers night and day. Like Anna the daughter of Phanuel. For she who lives in pleasures is dead while she lives. And command this, that they be irreproachable. Here he touches on the widows of our time, who, when they do not clothe a man of their own nature with any kind of cloth, adorn their walls with precious slabs of marble. Pleasures are whatever exceeds the measure of nature. But if anyone [has] his own.

...and especially does not care for his own household, he has denied the faith. If anyone casts off widows, or orphans, or the poor, and especially parents. He is worse than an unbeliever. Because even they have piety toward their neighbors. If any widow has abandoned her orphaned children, she too is worse than an unbeliever. It must be noted that certain Christians are worse than unbelievers. Let a widow be chosen. Those whom he calls deaconesses, he wished such to be chosen as would be an example to all. Not less than sixty years old. Concerning several widows. She who has been the wife of one man, having testimony in good works. If from the time of her widowhood she has kept all these things. If she brought up children. If she raised her children, and did not take an abortion, or kill one already born. If she received guests, if she washed the feet of the saints. If she not only received guests, but also washed their feet with her own hands, which the luxurious scarcely do. If she ministered to those enduring tribulation. To those placed in prison or in chains. If she has followed after every good work. He concluded briefly. But younger widows, avoid. Avoid ordaining them, lest evil become an example in place of good. Either do not choose them for ministry, or certainly flee their familiarity. For when they have grown wanton, they wish to marry in Christ. Through incontinence; or certainly when they have begun to be dishonored, saying they wish to marry only in the Lord. Having condemnation: because they have made void their first faith. Because they have made unlawful for themselves what was lawful, by vowing chastity.

But this rule must be observed not only in the case of widows, but also in the case of virgins and continent women. At the same time, being idle, they learn to go about from house to house. No care of a household occupies them, nor are they bound by a husband's authority, nor restrained by divine fear. Not only idle, but also talkative and inquisitive, speaking things that they ought not. Desiring to excuse their own will, they give a bad example to others. I will therefore. I grant before they promise, what they do not have the power to fulfill. Let the younger women marry. Such as he said above. Bear children, and be mothers of families. Not to kill, because those who conceive from adultery frequently kill. To give no occasion to the adversary for the sake of reproach. Or lest religion be blasphemed through them, if they are incontinent. For already certain women. He gives the reasons why he foretold that they wish to marry, lest you think that he desires this. They have turned backward after Satan. Either denying the faith of God, or even fornicating. If any faithful person has widows, let him supply to them, so that the Church may not be burdened. In his own house, or to poor parents. So that it may suffice for those who are truly widows. Who are desolate by men. Those who preside well, the priests. Who fulfill their office. Let them be held worthy of double honor. So that of office and labor in the word. Especially those who labor in the word, and teach in doctrine. He did not say, especially those who have the word, but those who labor. For he commanded that it be given to all who have it, that is, to those who are teachable.

For the Scripture says: You shall not muzzle the ox that treads out the grain; and: The laborer is worthy of his wages. He wishes carnal things to be provided to those from whom they receive spiritual things, because those occupied in teaching cannot provide for their own necessities. Do not receive an accusation against a presbyter unless under two or three witnesses. It is unjust to receive an accusation against anyone in his absence, since even secular courts do not do this—how much more so in the case of a priest of the Lord? Rebuke those who sin before all. If it has been proven against them, then either the one who is punished may be corrected by the experience, or others may be terrified by the example. So that the rest may have fear, seeing that you did not spare even a presbyter who sinned. I testify before God and Christ Jesus. He adjures him by a divine and heavenly adjuration, that no thing may prejudice him in observing these things. And before the elect angels, that you keep these things without prejudice. Those who assist at the sacred altars, or who have preserved their dignity. Doing nothing by turning aside to the other part. Neither to the right nor to the left. Do not lay hands hastily on anyone. For it is no light sin to cast pearls before swine, and to give what is holy to dogs, and to bestow the ordination of the clergy not on those who are holy and most learned in the law of God, but on their own followers and on ministers of lowly offices, and—what is more shameful than these—on the prayers of little women.

In this, the wisdom of the Apostle speaking of Christ in himself must be considered, who, in order to show the danger of ordination, joined the torments of sinners. Do not, he says, share in the sins of others. Therefore, just as in the ordinations of the wicked, the one who appoints such men is a partaker of their sins, so in the ordination of the saints, the one who chooses good men is a partaker of their righteousness. Do not share in the sins of others; he says that one shares in the sins of him who is ordained without having been approved. Keep yourself chaste, so that you may be able to rebuke others boldly. Do not drink water any longer, but use a little wine for the sake of your stomach and your frequent illnesses. He gives him counsel to care more for the progress of others than for his own abstinence, for illness could hinder the word. The sins of some men are manifest, whether when they are exposed and excommunicated, or when they are condemned in advance by present afflictions, which is to be understood in the future judgment. Preceding sins are those which each person committed here beforehand—for example, if some, deprived of their means by you, are afflicted with poverty even after our death. But some sins also follow after. Likewise, good deeds are also manifest. Preceding sins are those that are known to all; but some also follow after, when they are afterward proven in judgment.

Likewise in another sense: those sins which each person committed before this life precede us to judgment; those by which we have given grounds for judgment follow after; but they are completed after our passing. Therefore sins of this kind follow us. If, for example, we have brought about the causes of someone's want, and after our death he is consumed by hunger and destitution—or whether they are judged at the future judgment—it is because they cannot remain hidden for long. Nothing hidden that will not be revealed. Even things that lie concealed for a time cannot be hidden at the judgment. And things that are otherwise cannot be concealed—from manifest things, whether from good things.

CHAPTER VI. Whoever are under the yoke as servants should consider their masters worthy of all honor—even unbelieving masters—so that the name of the Lord and the doctrine may not be blasphemed. Do not appear to have fallen into worse conduct against religion. But those who have believing masters should not despise them because they are brothers—do not let them claim equality for themselves—but rather serve them, because they are believers and beloved, who share in God's benefit. If they served unbelieving masters out of hateful fear, how much more should they serve believing masters through love, whose partners they have been deemed worthy to be? Teach and exhort these things. Teach that all these things I have said ought to be done, and exhort by showing the reward. If anyone teaches otherwise and does not consent to the sound words of our Lord Jesus Christ—of the Lord, who speaks through me, of Christ—and to the doctrine that is according to godliness.

Of the New Testament; for the doctrine of the Old is severe rather than pious. He is proud, knowing nothing, but languishing about questions. Exalting himself above men, knowing nothing, since that wisdom is not from above. And strifes of words, from which envy arises. Having abandoned the sense of truth, they are caught by ambiguities of words. Contentions, blasphemies. Which generate disputes. Evil suspicions. Whether they suspect heresy of one another, or those who hear think that the truth fails. Conflicts of men corrupted in mind, and who are deprived of the truth. From the integrity of the Gospel or of nature. Of those who think gain to be godliness. Who think that the New Testament has come for the sake of their gain. But if gain is great. He acquires much who has godliness with sufficiency: not of avarice, but of nature. Godliness with sufficiency. Godliness is the worship of God, just as impiety is contempt. For we brought nothing into the world; without doubt because neither can we carry anything out. We were born naked, and naked we shall also die; whatever is found here will be left here, it is not ours, as of strangers. Therefore, content with sufficiency, let us acquire those riches which we may carry with us to the fatherland. But having food and with which we may be covered, we are content with these. What he had said above, sufficiency, whatever is beyond these things are riches. For those who wish to become rich.

Those who are rich should use their riches well; for those who wish to become rich are not without temptation, because what increases for them is surely diminished for others. They fall into temptation. Therefore the occasion of temptation and the snare of the devil is to possess riches that not even their parents had, when surely what parents have left behind ought to be dispensed in good works. And the snare of the devil, and many desires, and useless ones. For the desires of riches are never satisfied, because one is always needy while he covets whatever he has seen. And harmful ones. Not only useless. Which drown men in destruction and perdition. While swelling with ambition for goods, raised up to heaven, they are plunged down to hell; or desiring others' wealth, so that they come even to factions of murder. For the root of all evils is covetousness. Because it is either the source of all crimes or their aid. Which some, desiring, have erred from the faith. They have withdrawn from the faith of God's promises. And they have entangled themselves in many sorrows. The more one has, the greater the torments of anxieties he endures. Hence also the Lord applied the word to the hardships of riches, and that amid other things they are choked by lusts; finally they do not rule over riches but serve them, so that it is said, Of how many riches is that man? as if you were to say, a slave of riches. But you, O man of God. Not a man of riches, but a man of God, to whom all things belong, and who is enslaved to God alone. These flee. Which are the cause of faithlessness and sorrows.

But pursue righteousness, godliness, faith, love, patience, gentleness. In these riches I desire you to be wealthy. Fight the good fight of faith. It is a good fight, to strive not for possession but for faith. Lay hold of eternal life. As he says of himself: If by any means I may apprehend that for which I was apprehended. In which you were called. By renouncing the world and its pomps. And confess. the good confession. In baptism. Before many witnesses. Before priests and ministers, and the heavenly and divine powers. I charge you before God. He charges by the power of a father and the authority of a master. Who gives life. By whose power and command even dry things grow green again. All things. Which live. And Christ Jesus, who bore witness to the good confession under Pontius Pilate. From now on you will see the Son of Man seated at the right hand of the power of God. That you keep the commandment without stain. As he kept it even to the end. Blameless. For he stains himself, and causes himself to be apprehended, who defiles himself with capital sins. Until the coming of our Lord Jesus Christ. For whoever perseveres to the end, this one will be saved. Which in his own times he will show, the blessed and only mighty King of kings and Lord of lords. When he wills, he will show it, who alone is mighty to do this. Who alone has immortality. He alone properly has it who has granted angels and men to have it. But we neither alone, nor do we have it of ourselves, as he does.

The same one alone has immutability, because he alone has true eternity; for the soul is indeed immortal, but mutable; in God, however, there is no mutability. And he dwells in inaccessible light. To every creature. For no one knows the Father except the Son. Whom no man has seen, nor can see; to whom be honor and everlasting dominion. Amen. No one has seen him as great as he is, but each according to his merit; for even the sun we see the more fully the purer the keenness of our eyes. To the rich of this world. For there are also rich men of the other world, who buy for themselves gold tried in the fire from the Lord. Command. Do not flatter. Do not think highly of yourself. Especially [cure] the disease of their back. You will find a rich man not proud with difficulty, one who acknowledges the poor or his relatives, and who does not take it badly that honor is not paid him by an inferior. Nor to hope. By not hoping they become worthless; when they have become worthless, they are given away. In the uncertainty of riches. Of which you are uncertain whether they will be taken from you, or you from them more quickly; for from many they have been taken away along with life; others have foreseen with their own eyes that they would be alienated; some have left them to strangers against their will. But in the living God, who provides us all things. Whose are all things. Abundantly. Who for this reason provides abundantly, that we may use them, also giving generously to others; not that by great labor we should tear down and build larger barns. To enjoy. Not to store up and brood over them. To do good: to become rich in good works. Not in gold and silver.

To give readily. One who gives readily will quickly cease to be rich. To share. To make one's own property common: that is, to give here and to receive in the future. To lay up for oneself a good foundation for the future. Sell all, give to the poor, and you will have treasure in heaven, and come, follow me: this is the foundation of perfection. That they may lay hold of true life. For this life is not true, because it does not remain in its own state: for all things under the sun are vanity. Timothy, guard the deposit. Keep the commandment entrusted by us: or, guard the deposit of faith. Avoid profane novelties of words. Which you have not heard from me, nor would you readily accept even if an angel were to say it. And oppositions. Opposing questions of the dialectical art, and promising infinite knowledge of things. Of falsely named knowledge, which some promising have fallen away concerning the faith. Of heretics, who, as the serpent promised Eve greater knowledge, have fallen from the truth of the faith. Grace be with you. Amen. Let it remain in eternity.

THE SECOND EPISTLE TO TIMOTHY.

ARGUMENT.

He writes again to Timothy about the exhortation to martyrdom and every rule of truth, and about what is to come in the times of the new [covenant], and about his own passion. Paul, when he had been placed in chains at Rome, writes to Timothy, admonishing him that through his absence he not be terrified by his own troubles or those of his teacher, nor be ashamed of the testimony of the Lord, for which he himself contended even to death; and at the same time about heretics to be avoided, and those who preach their own fables rather than the truth of God.

CHAPTER ONE. Paul, apostle of Christ Jesus by the will of God. With his accustomed truthfulness and humility, he asserts that he was made an apostle not by his own merit, but by the will of the Lord. According to the promise of life which is in Christ Jesus. Because eternal life is ours through Christ. To Timothy, most beloved son: grace, mercy, and peace from God the Father and Christ Jesus our Lord. Such is Paul's greeting that he might merit all the benefits of Christ and the Father; therefore he always commends grace. I give thanks to God, whom I serve. I give thanks to him who has given us such charity in one another, and made us worthy of the apostolate. From my forebears in a pure conscience, that without ceasing I have remembrance of you in my prayers. All my lineage worshiped God alone, for which reason also I persecuted the Church of God out of zeal for the law. Night and day, longing to see you. He both shows his love and provides an example of praying continually.

Mindful of your tears, that I may be filled with joy. What tears you poured out when I departed, whereby you provoked me to sorrow, which I desire to be tempered by your presence. Receiving the remembrance of that faith which is in you unfeigned, which dwelt first in your grandmother Lois and in your mother Eunice. That this faith is truly in you is proved by works, as James defines, and it came down to you from that life by the instruction of succession, by the gift of God as by a hereditary right. But I am certain that it is also in you. Because I have approved your faith. You need to be stirred up, not taught. For this cause I admonish you to rekindle the grace of God which is in you. To rekindle it, as it were, sleeping under tribulations: which had first been given to you for faith by the infusion of gifts. Through the imposition of my hands. The blessing which he had received in the episcopate through the imposition of his hands. For God has not given us the spirit of fear, but of power, and of love, and of sobriety. They have the spirit of fear who work injustice, as he himself says elsewhere: But if you do evil, fear. Or the spirit of the law, which took vengeance on those who sinned. Therefore do not be ashamed of the testimony of our Lord, nor of me his prisoner. Because Christ did nothing worthy of confusion: nor I, whom you know, [have done] any crime, but for his sake I endure all these things. But labor together with the Gospel according to the power of God. Which always strengthens us, and for its own sake helps those who labor. Who has delivered us.

From sins, and from the power or captivity of the devil. And he called us with his holy calling. That is, with a pious calling. And those whom he called, he also justified. Not by our own unclean works, but according to his own purpose and the grace that was given to us in Christ Jesus. In this purpose he determined to save us freely through Christ, with no merits preceding. And it must be noted that he says, not according to our works, so that no one may boast. Before the ages of the world. As regards God's foreknowledge, he already gave before the ages; for men, though uncertain of the outcome, are accustomed to assign estates to their children before they are born; as he also says elsewhere: Who predestined us for adoption as sons before the ages of the world, because with God all future things are known to be already accomplished. But it has now been made manifest through the illumination of our Savior Jesus Christ. Which previously lay hidden, and was granted to few, in only one people. Who indeed destroyed death. By the grace of his power he destroyed the sins that were producing death, and he gave and showed how life and incorruption might be sought. But he illuminated life and incorruption through the Gospel, in which I have been appointed a preacher and apostle. That is, with him illuminating and me preaching, they believed, because neither the one who plants is anything, nor the one who waters, but God who gives the increase. And teacher of the Gentiles. In comparison with others they are called teachers; but in comparison with Christ, no one is a true teacher except he alone.

For this cause I also suffer these things. Not because of any crime, just as Peter also exhorts us to suffer. But I am not ashamed. Paul does not blush in chains, while we are put to shame even by mere reproaches; and not only do we not labor if we are not praised, but we even grow lukewarm. For I know whom I have believed. I know that he is a faithful rewarder. And I am certain that he is able to keep my deposit against that day. He will preserve the faith, because he himself also deposited it with me—a faith that cannot be kept by my own strength without his help. Holding to the form of sound words which you heard from me. Live also according to that form, and teach, because you received it briefly from me. In faith and love in Christ Jesus. How we may believe wholeheartedly and love one another. Guard the good deposit through the Holy Spirit. What I deposited with you through the Holy Spirit—that is, the faith, which is named among the fruits of the Holy Spirit in Galatians. Who dwells in us. He has been given to us. For you know this, that all have turned away from me. Therefore I remind you, because those whom I did not think would desert me have left. Those who are in Asia: among whom are Phygelus and Hermogenes. May the Lord grant mercy to the house of Onesiphorus, because he often refreshed me and was not ashamed of my chain. He censures the deserters and praises the steadfast, so as to provoke the good by his example. But when he had come to Rome, he sought me diligently and found me. May the Lord grant him to find mercy from the Lord on that day.

And you know better how much he ministered at Ephesus. Therefore he found because he sought diligently; from which it is shown that not all who seek find, because they inquire negligently.

CHAPTER II. You therefore, my son, be strengthened in the grace which is in Christ Jesus, and which you heard from me through many witnesses. Whether I gave you commands in the presence of many, how you ought to teach; or the things I said, I confirmed with many examples and testimonies of the prophets. These things commend to faithful men. Who can faithfully dispense the grace of God, that is, teaching for God's sake, and not flattering for the world's advantage, or seeking their own glory. Who will be fit to teach others also. Who not only do, but also teach. Labor as a good soldier of Christ Jesus. For this reason we are called soldiers, because with God's help we fight against the enemies with spiritual arms. And therefore, now armed and equipped by God's gift, labor, so that you may receive rewards worthy of your labor. No one serving as a soldier for God entangles himself in secular affairs, so that he may please the one to whom he has proved himself. He uses the comparison of soldiers, to show that we ought much more to be free from secular affairs, so that we may please Christ, if even the soldiers of the world are free from its other activities, so that they may be able to please their king perfectly, and desire to stand in his presence. For also he who contends in the contest. Many contend, but he is crowned who has conquered.

But we all ought so to act with the Lord as our helper, that through his grace we all triumph. No one is crowned unless he has competed lawfully. Perfectly. The laboring farmer ought first to receive of the fruits. Lest he should say, From where shall I live, if I occupy myself wholly in teaching? He shows also that he ought here to receive the firstfruits of the fruits from the people, besides the reward of the mass, which he will receive from the Lord in the future. Understand what I say: for the Lord will give you. He would not be admonished, if all could understand. In all things understanding. Not only in these things: and diligently take note that, in order that we may understand, the Lord gives understanding, so that we may not ascribe anything to ourselves, but give thanks to the giver, who has made to be ours what is his own. Remember that Jesus Christ has risen from the dead, of the seed of David. Here he speaks against those who, denying the resurrection of the flesh, consequently also denied that of Christ; but also against those who denied that Christ came in the flesh, whom John calls antichrists. According to my Gospel. According to what I preach. In which I labor even unto bonds, as if working evil. Not truly, however, but as if. But the word of God is not bound. Because both present I boldly teach the word, and by letters I instruct and confirm those absent. Therefore I endure all things for the sake of the elect, that they also may obtain salvation.

For that reason I sought help from the tribune; for that reason I appealed to Caesar, so that through me the elect might be strengthened, since I could already have ended these sufferings by dying. Which is in Christ Jesus with heavenly glory. This salvation is in Christ: and not bare, but with glory; nor earthly, but heavenly. The saying is faithful. Supported by the reasoning of truth. For if we have died together, we shall also live together. If we have died together to vices and pleasures, we shall live to Christ: otherwise how do we live together? because there is no agreement between Christ and Belial. If we endure, we shall also reign together. If we endure what he taught both by word and by example, then at last we shall be able to reign together: for if not, may we at least obtain pardon! If we deny, he also will deny us. Just as in the Gospel he himself promised that he would deny before the Father and the angels those who deny him before men. If we do not believe, he remains faithful, he cannot deny himself. Whether we believe or do not believe, the truth is not changed; but if we believe, we do ourselves a service. For he cannot show to individuals anything other than what he promised, because the Truth does not lie, nor does he make his promise void, even if not all have believed, as he says to the Romans: Did their unbelief make the faith of God void? For he remains faithful. Remind them of these things, testifying before the Lord. Under the testimony of God, bind them fast. Do not contend in words: for it is useful for nothing, except for the subversion of the hearers.

Without testimonies from the Scriptures; for contention of this kind does not build up, but destroys those who hear. But carefully take care to present yourself approved to God. Above all, labor at this: that you present yourself before God such that the people may rightly obey you. An unashamed worker. Do not be put to shame in a good work. One who rightly handles the word of truth, who confirms what is said by example: for just as doctrine is the ornament of life, so a good conduct is the ornament of doctrine; because people are not well taught by words if they are destroyed by examples. But avoid profane and vain babblings; for they advance greatly toward impiety. The irreligious fables of heretics who deny the resurrection, through which, with the fear of judgment also removed, one arrives at all impiety and at every crime. And their speech spreads like cancer. Cancer is said to be a wound that is born in the breasts of women, and unless it is quickly helped, when by spreading it has reached the heart, there is no remedy beyond. So also the conversations of heretics are to be avoided, lest through the ears they irremediably wound the mind. Among these are Hymenaeus and Philetus, who have fallen away from the truth. Their names are designated, so that he may know whom to beware of. Saying that the resurrection has already taken place, and they subvert the faith of some. Placing the resurrection in children, or in the soul, which rises from vices. But also, in order to deceive those whom they destroy, they take that testimony of Ezekiel concerning the bones; whom he says are to be avoided altogether.

But the firm foundation of God has stood. Those in whose heart the faith of Christ was founded have not been moved or seduced. Having this seal. What was done in the time of Moses concerning those who could not at all be overthrown by Dathan and Abiram. The Lord knows who are his. These perished not at all with the sinners, who did not at all consent to them. The Lord knows who are his: because in his foreknowledge he is not deceived; who chose us before the foundation of the world, nor does he permit them to be entangled in those errors: because those who have not persevered even to the end cannot without doubt be his. And let everyone who names the name of the Lord depart from iniquity. Lest he perish with the wicked. But in a great house. Lest anyone should say: Why then do heretics or evil Christians enter the Church? He sets forth the comparison of a great house, such as the Church is now until the resurrection. He calls the Church a great house, in which are mingled good and evil, genuine and counterfeit, just and unjust, just as also the threshing floor, on which wheat and chaff together with the tares are threshed until the winnowing. For the Church will be without spot and wrinkle after the resurrection, when the tares have been separated from the wheat. For now, what is worse, many counterfeit Christians enter the Church and are mingled with the people of God: such as are the Manichaeans, or the rest. Not only are there vessels of gold and silver, precious and strong: but also wooden and earthen: and some indeed for honor, some however for dishonor. Cheap and weak.

But if anyone has cleansed himself from these, he will be a vessel unto honor. If anyone has cleansed himself from these seducers, the heretics, he believes that the resurrection will be, and the judgment of God, and through this he strives to fulfill every good work with God's help, and he will be a golden and silver vessel, which is purged by fire rather than consumed. Sanctified, and useful to the Lord, prepared for every good work. Not by committing capital sins; for we cannot be without minute sins. But flee youthful desires. Youthful desires can also be in the old, if they do those things which are not fitting for Christian gravity, and they can be overcome by the young with God's help, if they guard against levity. But pursue righteousness, faith, charity. Here he calls faith the integrity of faith. Peace with those who call upon the Lord. That peace which is owed to religion, pure and simple. From a pure heart. Blessed are the clean of heart, for they shall see God. But avoid foolish and undisciplined questions, knowing that they generate strifes. All questions that are without the discipline of the Scriptures are foolish. But the servant of the Lord must not strive. The servant of Christ ought to imitate Christ, who did not cry out, nor contend, nor did anyone hear his voice in the streets, etc. According to what the prophet foretold of him. But to be gentle toward all. Not only toward friends. Teachable, patient. Who can lead all patiently, but also let him not be ashamed to learn.

Correcting with gentleness those who resist the truth. Not with anger or shouting. Lest at some time God grant them repentance to know the truth. Against the Novatians, who deny repentance; and at the same time it must be noted that repentance is a gift of God: through your gentle and kindly correction: this, as has been said, is said against the Novatians, the deniers of repentance: because pardon is promised even to those who are held in such heresy. And that they may recover from the snares of the devil, by whom they are held captive at his will. Having received understanding.

CHAPTER III. But know this, that in the last days. Let it not be a wonder to you that worse things come daily. Perilous times shall be at hand. Difficult times. And men shall be lovers of themselves. When we seek our own advantage and glory, we love ourselves and not God. For the more anyone delights in the lowest things, the more he is separated from the higher. Covetous, boastful. Greedy and vainglorious. Proud, blasphemers. Unwilling to learn, and usurping doctrine. Disobedient to parents. Namely to true teachers, who begot or taught them through the Gospel. Ungrateful, wicked, without affection. That is, without piety. Without peace, accusers. Of the saints: because corrupted nature is so disposed that when it cannot excuse itself, it seeks others as accomplices for itself by false accusations. Incontinent, fierce, without kindness. Of vices, or of avarice. Traitors, headstrong, puffed up. Against one another. Lovers of pleasures more than of God.

From this it is known what we should love more, in whom we have been found to have greater concern. Having indeed a form of godliness—the appearance of conduct, or of teaching. But denying its power—denying the thing itself by their works. And avoid these. For from these are those who creep into houses—lest evil conversations corrupt good morals. And they lead captive little women burdened with sins—they capture those who are burdened with sins, promising them impunity and pardon; or else the weak souls, which are compared to women. Who are led away by various desires—desiring always to hear new things. Always learning, and never coming to the knowledge—because he holds nothing definite who wishes to hold everything, even things not approved; because what he has heard from one, others destroy. Of the truth—as if you were to say, always walking and never arriving at the way. But just as Jannes and Mambres resisted Moses, so these also resist the truth—as those did through the deceit of magic, so these through the trickery of arguments and the subtleties of words. Men corrupted in mind—corrupted from the integrity of doctrine, or from the faith. Reprobate concerning the faith—although they may perhaps seem to a person to lead a commendable life. But they shall not progress further: for their folly shall be made manifest to all. He does not say this of all heretics, but only of those whom he foresaw would then be quickly destroyed. As was also the case with those. When they confessed that they were overcome by the finger of God.

But you have followed my teaching, my instruction, my purpose, my faith, my patience, my love, my endurance. Believe more about me from yourself than from them; or rather, I do not fear for you on this account, because I know that you have known my life very well. Persecutions, sufferings, such as happened to me at Antioch, Iconium, and Lystra: what persecutions I endured, and out of them all the Lord delivered me. From these you could know that I do nothing for the sake of men, who have suffered so much, not by my own strength or diligence. And all who wish to live piously in Christ will suffer persecution. Not only I, but also all who do not kill souls by flattery. Therefore we must beware lest we do not live piously, we who suffer nothing for God. But evil men and seducers will progress to the worse, erring and leading into error. He says this of flatterers or of heretics, who while they are loved and praised by men, being more seduced themselves, seduce others. But you, remain in the things which you have learned and which have been entrusted to you. I do not wish these things to terrify you. Knowing from whom you have learned. From the true apostle of Christ. And because from infancy you have known the sacred writings, which can instruct you unto salvation, through the faith which is in Christ Jesus. Without the faith of Christ they cannot now instruct unto salvation. For all Scripture is divinely inspired. For whatever things have been written in the law were written for our instruction, as he himself says elsewhere.

It is useful for teaching, for reproving, for correcting, for instructing in righteousness, so that the man of God may be perfect. By that same law the ignorant is taught, the unwilling is reproved, the erring is corrected, and he who does not know how to keep measure is instructed unto righteousness. For every good work—not for one only. Instructed. For this reason the instruction of the Scriptures was given.

CHAPTER IV. I testify before God and Christ Jesus. He calls him to witness by all the things he believes. Who will judge the living and the dead: and by his coming and his kingdom. Because he will both raise the dead and find the living. Preach the word, press on without ceasing. Fervently. In season, out of season. In season for the willing hearer, out of season for the unwilling. Reprove, entreat, rebuke, in all patience and doctrine. Reprove those who sin, entreat them not to sin, rebuke those who resist; but all these things with patience according to the teaching of the law. For there will be a time when they will not endure sound doctrine. Whether truly they are unwilling, like the people of Israel with the prophets. But according to their own desires they will heap up for themselves teachers. They will seek for themselves such teachers as say the things they themselves desire, so that they may sin securely. Itching in their ears. Those who desire to be delighted, not to be pricked. And indeed they will turn away their hearing from the truth, but they will turn to fables. From the truth of Scripture, by which we condemn vices, and to human reasonings, which contrive that God does not avenge. But you, be watchful: labor in all things. The things that pertain to the profit of the hearers.

Do the work of an evangelist. So that your word may be confirmed by deed. Fulfill your ministry. Of the episcopate; or let each one fulfill his own ministry in his own profession. For I am already being poured out, and the time of my dissolution is at hand. I am poured out: that is, I am sacrificed. He called his death a sacrifice that would be offered to God, so as to provoke him to martyrdom. I have fought the good fight: I have finished the course. Now he says this confidently, placed at the very limit of life. Thus indeed he now recalls his own good merits, so that after good merits he may obtain the crown, who after evil merits obtained grace as a little ransom. Finally, attend to what follows. There remains, he says, for me a crown of righteousness, which the Lord, the just judge, will render to me on that day. To whom would the just judge render a crown, if the merciful Father had not given grace? And how would this be a crown of righteousness, unless grace had preceded, which justifies the ungodly? How would that which is due be rendered, unless that which is free had first been given? I have kept the faith: for the rest, there is laid up for me a crown of righteousness. The faith which I received, I kept to the end by his grace, which the just judge will render to me on that day, who knows that I have struggled even unto death for his righteousness with his help. And not only to me, but also to those who. Who with God as their helper will have imitated me. They love his coming. They rejoice that Christ has come and has taught righteousness: or daily with full faith they say: May your kingdom come.

Hurry to come to me quickly: for Demas has forsaken me, loving this world, and has gone to Thessalonica. It is necessary that the one loving the pleasures of the world should leave behind one who does not love them: because every soul is joined to what is like itself. Crescens to Galatia, Titus to Dalmatia: Luke alone is with me. These were not loving the world: otherwise, loving the world together, he would have had to say so. Take Mark and bring him with you: for he is useful to me in the ministry. In the ministry also of speech and preaching. But I have sent Tychicus to Ephesus. Bring with you, when you come, the cloak which I left at Troas with Carpus, and the books, and especially the parchments. The cloak was a garment of the consular rank of the ancient Romans: he did not say that this cloak had been his own: for someone converted to the faith of Christ could have placed it at the feet of the Apostle among other things to be sold. Alexander the coppersmith showed me many evils; may the Lord repay him according to his works. Because he resisted the words of God, let him have an account with God. And do you also avoid him: for he has greatly resisted our words. If he resisted ours, how much more yours? He warns to beware of the perverse. At my first defense no one stood by me, but all forsook me: may it not be reckoned to them. When I first began to defend the Gospel. But the Lord stood by me and strengthened me. When he says that the Lord was present to him while all deserted him, he commends grace, and exhorts him not to fear. That through me the preaching may be fulfilled, and all the nations may hear.

Not that I feared to die, who was continually defended by the Lord's help. And I was delivered from the mouth of the lion. The Lord snatched me from the mouth of Festus, who raged against me; or of the devil. The Lord delivered me from every evil work, and will save me. From all the plots of his enemies. Into his heavenly kingdom, to whom be glory for ever and ever. Amen. For he has delivered me from here, and will bring me into the kingdom. Greet Prisca, and Aquila, and the household of Onesiphorus. Erastus remained at Corinth. But I left Trophimus sick at Miletus. Here it is shown that the apostles did not heal for the sake of the flesh's infirmity, but to display signs, since they did not heal their own disciples. Hurry to come before winter. Eubulus greets you, and Pudens, and Linus and Claudia and all the brothers. The Lord Jesus Christ be with your spirit. Grace be with you. Amen. He who died in the flesh lives spiritually. Written from the City.

THE EPISTLE OF SAINT PAUL TO TITUS.