Finishing the Race

A Commentary on 2 Timothy 4:6–8

By Johann Gerhard, Th. D.

Translator’s Preface

The following was translated from Adnotationes ad Posteriorem D. Pauli ad Timotheum Epistolam, in Quibus Textus Declaratur, Quaestiones Dubiae Solvuntur, Observationes Eruuntur, & Loca in Speciem Pugnantia quam Brevissime Conciliantur (Commentary on St. Paul’s Second Letter to Timothy, in Which the Text Is Explained, Difficult Questions Are Answered, Observations Are Drawn Out, and Seemingly Contradictory Passages Are Reconciled as Concisely as Possible) by Johann Gerhard, Th.D. (Jena: Steinmann, 1643), 78–86; available from the Staatsbibliothek zu Berlin. I also consulted the 1666 Jena edition, pp. 205–13.

This translation was prepared in connection with an exegetical presentation assigned to me for a circuit meeting in Merrill, Wisconsin, on December 7, 2015.

The footnotes are mine, and are for the most part an attempt to cite Gerhard’s sources more exactly. “PG” and “PL” stand for J.-P. Migne’s collections of the writings of the church fathers, Patrologia Graeca and Patrologia Latina respectively.

May the Holy Spirit use the apostle Paul’s words to inspire us to contend honorably and well in the good contest in which God has graciously placed us, so that we finish our race as Paul did, satisfied with our earthly lot and confident of the crown of righteousness that awaits us.

2 Timothy 4:6–8

6. Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε.

ego enim iam delibor et tempus meae resolutionis instat

• Ἐγὼ γὰρ ἤδη σπένδομαι

Paraphrase: I am being offered and poured out in the manner of a sacrifice.

This kind of metaphor is taken from the sacrifices of the Old Testament, to which drink offerings used to be added.

At the same time he is alluding to the punishment that he is going to undergo and its fruit, the verification of the truth of the gospel. For he says that he is being poured out [libari], that is, that he is about to be poured out [libatum iri], that is, that his blood is about to be shed in order to ratify the truth of the doctrine of the gospel, just as agreements were ratified with drink offerings [libaminibus], that is, with the pouring out of wine which the contracting parties had first sampled [libaverant], that is, tasted with the edge of their lips.

Certainly our death is a sacrifice that we offer to God, but that sacrifice ought to be a willing one. Therefore when the hour of death comes, let us follow after our Lord, not with reluctance and groaning, but with a ready spirit.

A passage parallel to this one is found in Philippians 2:17: ἀλλ᾽ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω [But even if I am being poured out on the sacrifice and service of your faith, I rejoice].

The little word ἤδη [already] means that it will not be long before he is carried off to punishment and he ratifies the truth of the gospel with the pouring out of his blood.

• Καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε

“The time of my release [resolutionis],” namely from bodily fetters. Cyprian seems to have read ὁ καιρὸς ἐμῆς ἀναλήψεως [the time of my ascension].¹ Some teach that Paul called it “release” [resolutionem] because through death the body is released (or dissolved) [resolvatur] into ashes, but the better reason was just given, namely that through death the fetter is loosened [solvatur] by which the soul was drawn together with the body.²

A parallel passage is Philippians 1:23: ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι [having a desire for release and being with Christ].

Most interpreters conclude from this passage that out of all the Pauline epistles, this was the last one the apostle wrote, since the death he would suffer was already imminent. Rf. Eusebius’s Church History, Book 2, Chapter 22.³ Estius opposes this judgment in his section on the “Theme of the Epistle.”⁴ He is of the opinion that “this epistle is either the first or second of those that were produced in Rome, and was written many years before Paul’s death, namely in Nero’s third or fourth year, since Paul’s martyrdom occured during Nero’s thirteenth year.”⁵ He proves his opinion with the following arguments:

1. Since Paul had just arrived in Rome, he wanted to inform his disciple Timothy right away how he was doing, since Timothy was his dearest friend, and in particular about the success of his first defense before Nero, which he does at the end of the epistle.
2. He writes several things in this epistle which clearly show that he has just arrived in the city of Rome, e.g. “When you come, bring along the cloak that I left in Troas” (4:13) and, “Erastus stayed in Corinth, and I left Trophimus sick in Miletus” (4:20).
3. In this very epistle he indicates that he is still being reserved for fulfilling the office of preaching among the gentiles: “The Lord stood by me and gave me much strength, in order that through me the proclamation might be fulfilled and all the gentiles might hear it” (4:17).
4. The epistle Paul wrote to Philemon, in which he asks that a guest room be prepared for him [vs. 22], implying that he would soon be released from prison, is much later than this one.⁶

In his exposition of verse 13 in this chapter, he strengthens his opinion with another argument: If [Paul] was thinking that the day of his death was already impending as he wrote this epistle, then what would be the point of his asking for the traveling clothes, or the box, or the scrolls that he had left in Troas some ten years ago, when they would not be of any further use to him?⁷

At the present passage he responds to the mainstream interpretation by saying that the apostle does not think “that he is already about to be carried off to martyrdom,” but that he is simply indicating that, “even though he is uncertain as to the time of his death or suffering, he is gradually being prepared for sacrifice through imprisonments and tribunals.”⁸ But this exposition does not capture the emphasis of the apostle’s words, and the strength of the arguments produced by Baronius and Estius is weak.

7. Τὸν ἀγῶνα τὸν καλὸν ἡγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα.

bonum certamen certavi cursum consummavi fidem servavi

This is a flowery and sort of triumphant συμπλοκή [combination] linked together by asyndeton, in which he describes the course of his life using three distinct metaphors.

The first one is borrowed from a strong athlete: Τὸν ἀγῶνα τὸν καλὸν ἡγώνισμαι, certamen bonum certavi, “I have contended in the good” – that is, the noble, distinguished, and excellent – “contest.” Some want this to be understood as a running contest here, since it is immediately followed by cursum consummavi, “I have finished the race.” But it is more correct to say that the metaphor is taken particularly from a wrestling contest, which metaphor is also used in 1 Corinthians 9:25.

The second metaphor is borrowed from a strenuous runner: τὸν δρόμον τετέλεκα. He compares himself to those who run in a racecourse, which metaphor is used in the same way as the first, and he links it together with the first one taken from an athlete. See 1 Corinthians 9:24,26. Some want this metaphor to be taken from a journey, but the first explanation fits the context better.

The third metaphor is borrowed from an honorable soldier: τὴν πίστιν τετήρηκα. By the faith he not only understands the confident apprehending of Christ’s merit, but also the faith of duty or the faithfulness with respect to duty that he owed and promised to God. For he compares himself to a soldier who has pledged loyalty [fidem] to the emperor or to the general and keeps it faithfully. “This is what is sought in stewards, that a man be found faithful” (1 Corinthians 4:2).

Therefore Paul’s life has constituted the following:

1. A good contest, since he has thus far been stationed in battle against sins, the world, the flesh, the devil, heretics, false apostles, and also enemies of Christ, both Jews and gentiles, and by the power of Christ, who has strengthened him, he has emerged the victor.
2. A vigorous race, for on the racetrack of the public ministry and of private life, on which he has been running his heart out thus far, he has neither grown faint along the way nor lost faith, but has finished his race the victor.
3. A continuous excercise of faith, since he has remained faithful to Christ his general all the way to his life’s final breath, and has kept the loyalty [fidem] pledged to Christ.

“He says that he has [contended in the contest,] has finished [the] race[, has kept the faith], even though . . . the last act of his suffering and death still remained, because . . . he was already approaching the end of the contest and had firm confidence in the Lord regarding the part of the racecourse he still had to cover.”⁹ Cf. Augustine, A Treatise on the Merits and Forgiveness of Sins, Book 2, Chapter 16.¹⁰

8. Λοιπὸν, ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ, ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

in reliquo reposita est mihi iustitiae corona quam reddet mihi Dominus in illa die iustus iudex non solum autem mihi set et his qui diligunt adventum eius

• Λοιπὸν, ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος

Ambrose renders the Greek λοιπόν as quod reliquum est, “as for what remains.”¹¹

He continues in the metaphor and calls the reward of the contest, race, and military service that have been completed commendably a crown, since it was customary for a crown to be given to those running in a racecourse and to soldiers.

But the happiness and glory of eternal life is called the crown of righteousness, not Paul’s righteousness, but God’s. And indeed the righteousness of God is understood not as that which judges according to the merits of works, but as that according to which God is steadfast in promises, and which does not pay a debt that has been earned, but a debt that has been freely promised.

Therefore it is the crown of righteousness because:

1. Christ has won it for us by his perfect obedience and righteousness.
2. God has promised it to those who serve him faithfully and pursue holiness and righteousness (1 Corinthians 9:25; James 1:12; 1 Peter 5:4). In the case of the former, the crown is earned by righteousness; in the case of the latter it is only a consequence of righteousness. It can also be called the crown of righteousness because:
3. At that time Paul and all the elect will be fully and perfectly brought to that life where there is righteousness without sin. In this sense it is called “the crown of life” (James 1:12), “a beautiful crown” (Ezekiel 16:12), and “the crown of glory” (Isaiah 6:3;¹² 1 Peter 5:4), etc.

Estius asks how it can be called the crown of righteousness, since it is the crown of compassion (Psalm 103:4). He responds:

Those are no less compatible than the fact that eternal life is sometimes called a reward [merces] in the Scriptures, and at other times a favor [gratia]—a reward because it is given in return for the merits of good works, and a favor because these same merits are God’s gifts. So too eternal life is the crown of righteousness because it is owed to the one who contends according to the law, and it is the crown of compassion because a person would not be able to contend according to the law if God did not grant it, nor would a person attain to the crown if the same Lord did not mercifully pardon the failings and mistakes committed while contending.¹³

And later:

If Christ as the just judge is going to pay [redditurus] Paul and all the elect with the crown of righteousness in return for having kept the faith and having finished the race, there is therefore a kind [ratio] of merit in these works with respect to such a crown. Nor indeed do the Catholics frame these merits of works in opposition to the grace of Christ. . . . For [they teach] that God’s kindness towards us is required just as much as our merits, which are his gifts. And it is in return for these merits, which he himself has generously bestowed, that eternal rewards are going to be given.¹⁴

We respond:

1. It is not eternal life itself, the essential reward [praemium], that is called a reward [merces], but the accidental or secondary rewards [praemia] that are so called. In Matthew 5:12 and Luke 6:12, Jesus says, “Your reward [merces] will be abundant in heaven,” making a noticeable distinction between heaven itself or eternal life and the reward in heaven. Thus in 1 Timothy 4:8 piety is said to have “promises of the present life and of the life to come,” i.e. promises of the rewards [praemiorum] in the present and future life.
2. If Scripture does call eternal life a reward [mercedem] sometimes, and a favor [gratiam] at other times, then it is not a reward of merit, but a reward of grace [gratiae], and consequently it is not given in return for the merits of good works, but out of grace. “If it is by grace, then it is not by works” (Romans 11:6).
3. When the good works of the pious are called merits by the ancients—and indeed such as derive their origin from God’s gift and grace—then they are using the term merit in a broader sense and καταχρηστικῶς [improperly], as was clearly established at the proper locus.¹⁵
4. We concede that eternal life is called the crown of righteousness because it is given to one who contends according to the law, but it still does not follow from this that the contest is deserving of eternal life, or that eternal life is a reward owed by merit in return for that contest. For it is one thing to ask to whom the crown of eternal life should be given; in that case it is correct to say that it is given to those who contend according to the law. But it is another thing to ask for what reason it should be given. The former describes the subject, the latter the meritorious cause.
5. A debt owed with respect to justice, carefully considered and properly so called, is opposed to a reward of grace, but a debt owed with respect to a gracious promise, carefully considered and καταχρηστικῶς [improperly] so called, does not exclude grace nor is opposed to it. The reward of good works is said by the fathers (but nowhere in Scripture) to be owed by reason of the promise, but since that promise is purely gracious (Isaiah 40:23; Romans 11:35),¹⁶ it is therefore improper to call it owed. Augustine on Psalm 109: “God is faithful, the one who has made himself our debtor, not by accepting anything from us, but by promising so many things to us. . . . Whatever he has promised, he has promised to the unworthy, so that it would not be like a reward [merces] promised in exchange for works, but would be a favor [gratia] given gratis, as its name indicates.”¹⁷
6. If “a person would not be able to contend according to the law if God did not grant it,” then there is no way that the contest can be a meritorious cause of the crown of glory or of eternal life. The reason is that, if the ability to contend according to the law is given by God, then a person is rendered God’s debtor for that, rather than that God should owe a person anything for that. If good works are God’s gifts, then, properly speaking, we are unable to merit anything with them.
7. If “a person would not attain to the crown if God did not mercifully pardon the failings and mistakes committed while contending,” then there is no way that the contest can be a meritorious cause of the eternal crown. The reason for that is because that contest is not complete, perfect, blameless in all respects. And works that are going to be meritorious need to be perfect and pure, completely free of any defect.

As for the rest, the apostle says that that crown of righteousness has been “set aside for [him],” no doubt by God, by whom Paul was most confidently expecting to have it bestowed [reddendam] upon him. “I am certain that he is able to guard my deposit” (2 Timothy 1:12). That is why he immediately adds:

• ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής

Estius emphasizes that Paul does not say, “will give [dabit],” but “will give back [reddet],” “just like some debt, or a loan or deposit, which needs to be paid back by law,” and he cites Theophylact and Oecumenius.¹⁸

We respond:

1. The little word ἀποδώσει has the free promise in mind; for what God has promised out of grace, he faithfully keeps. It is therefore not a debt of justice, but of promise.
2. Basil, on p. 68 of his seventeen homilies on the Psalms, on Psalm 7 in the second homily, teaches that it is Scripture’s custom to say ἀνταπόδοσιν for δόσει and ἀνταποδοῦναι for δοῦναι, just as compound forms are used for simple ones in other cases.¹⁹
3. In Colossians 3:14 the rewards [praemia] for good works are called ἀνταπόδοσις τῆς κληρονομίας, retributio hereditatis, the “repayment of the inheritance.” Just as a son is born an heir, and does not at some point need to earn the inheritance with works, so the pious have been born of God as cherished sons of God in Christ, and if they are sons, then they also have to be heirs. Yet just as a large inheritance is nevertheless at the same time a reward [praemium] for filial obedience, so also the rewards [praemia] of life in heaven compensate the pious for their works and afflictions most generously and far beyond what they deserve.

By ὁ Κύριος [the Lord] he understands Christ, whom he calls ὁ δίκαιος κριτής [the righteous judge], the one to whom the Father has given all judgment (John 5:22). The apostle notably says about this righteous judge that he is going to give the crown both to him (Paul) and to all who love his (the judge’s) appearing, from which it is clearly proved that the authority κριτικήν [to judge] is given to Christ as man.²⁰

But Estius follows this up by saying that Christ is not going to present the elect with heavenly blessedness in any other way than by simply awarding the apostle Paul and the rest of the elect the crown that is owed to them through a judicial decision, since “to bless a creature effectively and properly belongs to uncreated authority alone.”²¹

We respond: But indeed that uncreated and infinite authority to bless a creature has been given to Christ the man through and on account of the personal union of the two natures in time. He will therefore not only pronounce a judicial decision with his external and audible voice, but he will also demonstrate his omniscience by exposing even the most hidden things of all people (1 Corinthians 4:5), and he will demonstrate his omnipotence with that which precedes the judgment—the resuscitation of the dead, the summoning and assembling of all people at the tribunal of judgment, and the effectual execution of the judicial sentencing. Power and glory that are truly divine are required in order to do all or any of these things, which is why Scripture says throughout that Christ is coming to judge in truly divine glory, power, and authority.

By ἐκείνῃ τῇ ἡμέρᾳ [that day] he understands the day of judgment, which is elsewhere called “the day of the Lord.”

Ἐναντιοφανές [Apparent Contradiction]: As far as his soul is concerned, Paul received that crown of righteousness immediately after his death. Why then does he say that Christ is not going to give it to him until the day of judgment?

We respond: He is talking about the fullest and most perfect blessedness, which will be bestowed not upon the soul, but upon the human consisting of soul and body.

From this passage it is concluded that the apostle was sure of his salvation. But Estius follows this up by saying that “Paul is not simply affirming here what is going to happen. Rather, he is either speaking optimistically [sermonem esse bonae fiduciae], as if to say, ‘I am certainly expecting and hoping to receive this crown from the Lord,’ or more likely, there is an implied condition, ‘The Lord will do this for me if I perserve all the way to my death.’”²² For Estius says that what Paul wrote in the letter to the Philippians “after this one to Timothy”²³ stands against any certainty of salvation, “when he speaks as one who is still by no means completely certain: ‘if somehow I may attain to the resurrection which is from the dead’ (3:11).”²⁴

We respond:

1. The words of the text by themselves testify clearly enough that the apostle was most certain that the crown of glory would be bestowed upon him by Christ the judge. For he says that that crown of glory was set aside for him by the Lord and would be bestowed upon him on that day of judgment, and he does not employ verbs in the optative mood, but in the indicative.
2. Many of the Pontificals concede that the apostle was certain of his salvation, but they add that that certainty came from some special revelation. See Duraeus in the eighth chapter of his book against Whitaker, folio 259,²⁵ and Pistorius in his guide, p. 201.²⁶
3. The words of Romans 8:38, “I am certain that neither death nor life . . .,” are not merely optimistic, but are also words of unshakeable certainty and of the firmest conviction, with which these words in the present text are in perfect agreement.
4. Certainly the condition of perseverance is also implied, but the apostle was certain of that very perseverance because of God’s kindness, faithfulness, and power, as was demonstrated at the proper locus.
5. The particle εἴ πως in Philippians 3:11 does not express doubt, but alludes to the hardship and afflictions that weigh upon the pious in this life.

He is called the δίκαιος κριτής [righteous judge] because he will judge ἐν δικαιοσύνῃ [in righteousness] (Acts 17:31) and will execute that δικαίαν τοῦ θεοῦ κρίσιν [righteous judgment of God] which Paul describes this way in 2 Thessalonians 1:6,7: “It is just in God’s sight to repay tribulation to those who are troubling you, and to you who are undergoing tribulation to repay rest, along with us, when the Lord Jesus is revealed from heaven . . .”

• οὐ μόνον δὲ ἐμοὶ, ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ

Those “who love [Christ’s] coming” are those who are waiting for him as their Savior with longing and vigilance, who daily prepare themselves for Christ’s coming, and who demonstrate that they love him and are eagerly waiting for his coming by earnestly devoting themselves to piety.

Estius suspects that the “familiar distributive” πᾶσι in the Greek text was a later addition, because:

1. Hentenius does not translate it in Oecumenius.²⁷
2. Ambrose and the other Latin ancients do not read it.²⁸
3. The Syriac translator also does not find it in his Greek text.
4. It is easier to add this little word than to remove it, since the sense seems to require it.²⁹

We respond:

1. The main reason prompting Estius’s position that this particle was a later addition is that it is not included in the Vulgate version, which the Council of Trent pronounced the authentic one.³⁰
2. But what will be done with those same Tridentine fathers, who explicitly add that particle when citing this verse in the Sixth Session, Chapter 16?³¹
3. Estius himself confesses that “the sense seems to require it.” It is therefore easier for it to have been omitted in the Latin version than added in the Greek, especially since other examples of this kind of omission can also be found in the Vulgate version.
4. The Greek text of Oecumenius explicitly includes that particle, and Hentenius’s version cannot detract from it at all. In fact, Oecumenius draws out this useful observation from that particle: “Here he also incites Timothy himself, for he says, ‘He will also bestow it upon you. For if he will give the crown to all [omnibus] who love his coming, then how much more to you!’”³²
5. Ambrose and the Latin ancients have followed the Vulgate version. The Syriac translator also ignored the Greek text and followed the Vulgate now and then, as several examples are able to confirm.

Endnotes

¹ Gerhard may be referring to De Laude Martyrii (On the Glory of Martyrdom) 18 (PL 4, col. 828). This work is attributed to Cyprian with reservation.

² Cf. Guilielmus Estius, In Omnes Beati Pauli et Aliorum Apostolorum Epistolas Commentaria (Paris, 1623), 852.2–853.1: “[Paul] calls death his ‘release’ [resolutionem] either because through death the body is released (or dissolved) [resolvatur] into ashes or, more likely, because through it the fetter is loosened [solvatur] with which the soul was drawn together with the body.” Cosmas Magalianus, Operis Hierarchici, sive, De Ecclesiastico Principatu, Liber II. in quo Beati Pauli Apostoli secunda ad Timotheum Ephesi Episcopum, & Primatem, Epistola, Commentariis illustratur (Lyon, France: Sumptibus Horatii Cardon, 1609), 180: “For death is the loosening [solutio] of the soul from the body, a departure, as it were, from the penitentiary in which it was being detained.”

³ PG 20, cols. 193–96. Rf. also Magalianus, op. cit., p. 8, where he not only cites Eusebius as such an interpreter, but also Chrysostom in his homilies on this epistle (rf. e.g. PG 62, col. 601) and Jerome in his Lives of Illustrious Men (rf. PL 23, col. 615–18).

⁴ Estius’s opposition is really based on the arguments of Cardinal Caesar Baronius, in tome 1 of his Annales Ecclesiastici. (Cardinal Baronius undertook his Annales in answer to the Lutheran church history compiled mainly by Matthias Flacius, the so-called Magdeburg Centuries.) Magalianus (op. cit., p. 9) also cites Alfonso Salmerón the Jesuit, in Salmerón’s first discussion (Prima Disputatio) on 2 Timothy (Disputationum in Epistolas Divi Pauli Tomus Tertius), in addition to Baronius, as going against the judgment of mainstream interpreters.

⁵ Estius, op. cit., p. 825.

⁶ Ibid., pp. 825–26. Estius does not actually include this argument in the “Theme of the Epistle,” as implied here, but in his comments on vs. 6 (p. 852.2), where he says that he will prove his assertion in his comments on Philemon 22.

⁷ Ibid., p. 856.1.

⁸ Ibid., p. 852.2.

⁹ Ibid., p. 853.1. In the original, it appears that Gerhard is citing Augustine (rf. next footnote), but he is actually citing Estius, who supports his interpretation by citing Augustine.

¹⁰ PL 44, cols. 165–66. In English editions, the citation in question appears in Chapter 24. The “Cf.” does not appear in Gerhard’s original (rf. preceding footnote).

¹¹ On the Duties of the Clergy, Book 1, Chapter 15 (PL 16, col. 40). The Latin phrase, like the English, is somewhat ambiguous, referring either to remaining subject matter or to what remains in the future. In Schaff’s Nicene and Post-Nicene Fathers (vol. 10, p. 11) the phrase is rendered henceforth.

¹² This reference does not seem to fit.

¹³ Estius, op. cit., p. 853.2.

¹⁴ Ibid., p. 854.1.

¹⁵ Latin: suo loco. This phrase occurs again later; both times it seems to be a reference to Gerhard’s well-known dogmatic treatise and magnum opus, Loci Theologici (Theological Topics).

¹⁶ Perhaps Gerhard meant to cite 40:13 (which corresponds to Romans 11:34). The actual Old Testament parallel to Romans 11:35 is Job 41:11.

¹⁷ PL 37, cols. 1445,1446. This corresponds to Psalm 110 in English Bibles.

¹⁸ Estius, op. cit., p. 853.2. Cf. Oecumenius in PG 119, cols. 233,234; Theophylact in PG 125, cols. 131,132.

¹⁹ “‘Lord my God, if I have done this, if there is injustice in my hands, if I have paid back [ἀνταπέδωκα] evil to those who pay me back [τοῖς ἀνταποδιδοῦσί μοι], may I then fall down empty at the hands of my enemies. May the enemy then hunt down my life and overtake it’ [Psalm 7:4–6a LXX]. It is customary for Scripture to apply the term ἀνταπόδοσις [repayment] not only to the usual circumstances, as repayment of something good or bad that already exists, but also to actions taking place first, as in the passage, ‘Pay back [Ἀνταπόδος] to your slave’ [Ps 118:17 LXX]. For instead of saying, ‘Give [Δὸς],’ ‘Pay back [Ἀνταπόδος]’ was said. Δόσις [giving], then, is the beginning of doing good; ἀπόδοσις [giving back] is the reciprocal measuring out of something equal for the good that one has experienced; ἀνταπόδοσις [paying back] is a sort of second beginning and going around [περίοδος] of the good and bad things being paid to certain people. But I think that, whenever the discourse is seeking repayment [τὴν ἀνταπόδοσιν], making, as it were, a sort of formal demand instead of a request, it yields something like the following sense: ‘Show me the same obligation of care that progenitors automatically owe their offspring by nature’” (PG 29, col. 233; translation mine).

²⁰ “appearing” in this sentence is adventum, “coming,” in Latin, but Gerhard has the original Greek ἐπιφάνειαν, “appearing,” in mind. The authority to judge is clearly given to Christ as man, since Christ can only visibly appear to other humans as man, and not as God (rf. Col. 1:15; 1 Tim. 1:17; Heb. 11:27; John 4:24).

²¹ Estius, op. cit., p. 853.2.

²² Ibid., p. 854.1.

²³ Ibid.

²⁴ Ibid., p. 853.2.

²⁵ Ioannes Duraeus, Confutatio Responsionis Gulielmi Whitakeri (Paris: Apud Thomam Brumennium, 1582).

²⁶ Ioannes Pistorius, Wegweiser für all verführte Christen (Ingolstadt: Andreas Angermayer, 1600). Gerhard cites this book as “hodeget.”, which is an abbreviated Latin transliteration of ὁδηγητήρ, a Greek word corresponding to Wegweiser in German. Pistorius’s father, Johannes Sr., was at first a Roman Catholic and then a Lutheran. Johannes Jr. went the opposite direction.

²⁷ Rf. Iohannes Hentenius, ed., Ennarationes vetustissimorum Theologorum (Antwerp: In aedibus Iohannis Steelsii, 1545), folio 169, Caput Nonum.

²⁸ Rf. Ambrose, op. cit. (endnote 11).

²⁹ Estius, op. cit., p. 854.1.

³⁰ Rf. H. J. Schroeder, trans., Canons and Decrees of the Council of Trent (St. Louis and London: B. Herder Book Co., 1941), 18 (English), 297 (Latin), Fourth Session, “Decree Concerning the Edition and Use of the Sacred Books.”

³¹ Ibid., p. 41 (English), 319 (Latin).

³² Hentenius, op. cit. (endnote 27), folio 170. At the head of each section of Oecumenius’s commentary, Hentenius includes his own Latin version of the verses being treated.