Thomas Aquinas Commentary 2 Timothy 2

1. Previously, the Apostle urged Timothy to preach the Gospel with all diligence; here he exhorts him to stand firm in the face of martyrdom. He addresses two main topics:

   1. He urges Timothy to undergo suffering for the salvation of believers.

   2. He teaches him how to resist unbelievers, beginning with the instruction to contend not in words (2 Timothy 2:14).

   Regarding the first topic, he does two things:

   1. He urges him to prepare for martyrdom.

   2. He exhorts him to undergo martyrdom, beginning with the words be mindful (2 Timothy 2:8).

   The preparation for martyrdom is described in three aspects:

   1. The required strength of soul.

   2. The distribution of his goods, introduced by and the things which you have heard of me.

   3. The fruitful labor of warfare, introduced by the word labor.

2. Martyrdom requires strength of soul against the dangers of death. Therefore, he says, you, therefore, my son, whom I have begotten in the Gospel, be strong in the grace. Do manfully, and let your heart be strengthened (Psalms 30:25). This grace is not in you—for your own strength is weak—but in Christ Jesus: be strengthened in the Lord and in the might of his power (Ephesians 6:10).

   Alternatively, the phrase in the grace which is in Christ Jesus means it is by God’s gift, freely given through Christ: grace and truth came by Jesus Christ (John 1:17).

3. The second requirement is that one must have distributed his goods.

   On this point, it should be noted that when a person is about to die, he arranges for his possessions. The saints, however, should be no less concerned about the spiritual goods entrusted to them, so that these are not scattered after their death. Instead, they should entrust them to others. Therefore, the Apostle advises Timothy that if he were to be martyred, he should impart the doctrine of faith.

   First, he reminds him how he received it: by hearing. Thus, he says, and the things which you have heard of me—and I from Christ. He says of me, but not from me alone, for it was confirmed by many witnesses, meaning the Law and the Prophets: being witnessed by the law and prophets (Romans 3:21). Or it was confirmed by the apostles: for whether I or they, so we preach and so you have believed (1 Corinthians 15:11). The same entrust, since they were accepted—which I have learned without deceit and share without envy ()—to faithful men. These are men who will not seek temporal gain but God’s glory: here now it is required among the stewards that a man be found faithful (1 Corinthians 4:2); who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matthew 24:45).

   Second, he states who are worthy stewards; therefore, he says, who shall be qualified to teach others also. They should be qualified in three ways:

   1. First, in intellect, meaning they are wise in understanding: I will give you a mouth and wisdom (Luke 21:15).

   2. Second, in language: the Lord has given me a learned tongue, that I should know how to uphold by word him that is weary (Isaiah 50:4).

   3. Third, in works, because Jesus began to do and to teach (Acts 1:1).

4. Then, with the word labor, he introduces the third requirement: the lawful labor of warfare. He does three things:

   1. He exhorts him to this labor.

   2. He mentions the reward of labor, beginning with for he also.

   3. He mentions the wages of warfare, beginning with the husbandman.

   Regarding the first point, he does two things:

   1. He urges him to labor lawfully.

   2. He explains which labor is lawful, beginning with no man.

5. He says, therefore, labor as a good soldier of Jesus Christ. There are three ways of being a soldier of Christ:

   1. First, in that one fights against sin: the life of man upon earth is a warfare (Job 7:1); all the days in which I am now in warfare, I expect until my change come (Job 14:14). This warfare is against the flesh, the world, and the devil: our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Ephesians 6:12).

   2. Second, one is a soldier of Christ by fighting against error: for the weapons of our warfare are not carnal, but mighty to God, unto the pulling down of fortifications, destroying counsels (2 Corinthians 10:4).

   3. Third, one is part of the military service against tyrants, and this is more laborious: is there any numbering of his soldiers? (Job 25:3). A soldier should not rest, because his very name suggests constant warfare.

6. Then, with the words no man, he shows what type of warfare is legitimate. He says, therefore, no man, being a soldier to God, entangles himself with secular businesses.

   On this point, it should be noted that the goal of spiritual warfare is different from the goal of carnal warfare. The goal of carnal warfare is to achieve victory against the enemies of one’s homeland; therefore, soldiers should not get entangled in things that keep them from battle, namely, business and pleasure: everyone that strives for the mastery, refrains himself from all things (1 Corinthians 9:25). But the goal of spiritual warfare is to win victory over people who are against God. Consequently, spiritual soldiers must refrain from all that distracts them from God. Worldly affairs are such distractions, because the cares of this world choke the word. That is why he says, entangles himself.

7. One might object that even though worldly affairs are temporal, the Apostle engaged in them when he lived by the labor of his own hands.

   I answer that the Apostle says entangles, not engages. When one is entangled in these affairs, one’s care and anxiety are focused on them. In such a case, it is reasonable to forbid them to Christ’s soldiers, for whom it is not necessary to entangle themselves in worldly affairs. Furthermore, he does not say one is entangled but that one entangles himself, because sometimes a person can be entangled without entangling himself. He entangles himself when he undertakes a business without piety or necessity calling for it. But when the requirements of piety and of authority demand it, he does not entangle himself but is instead entangled by those requirements: assist her in whatsoever business she shall have need of you (Romans 16:2).

8. The reason he ought not entangle himself is that he may please him to whom he has engaged himself: if any man love the world, the charity of the Father is not in him (1 John 2:15). For a soldier of Christ has vowed to do battle for God; consequently, he must strive to please the one to whom he has dedicated himself.

9. Then, when he says, for he also who strives for the mastery is not crowned, except he strive lawfully, he mentions the reward for this labor. Someone might say, “Paul, you place heavy burdens on us; but what is the benefit?” He answers by using the example of worldly contests, where not everyone, but only those who compete lawfully, receive the crown. So, too, in spiritual battles, no one is crowned unless he obeys the rules of warfare: they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Corinthians 9:25); and it triumphs, crowned forever .

10. Then, with the words the husbandman, he shows the wages of labor and forbids engaging in worldly business. He first describes the wages with a metaphor and then clarifies it, beginning with understand what I say.

    The office of preachers and teachers is a military office, in that they do battle against enemies and vices. It is also a farmer’s office, in that they bear fruit by exhorting people to do good. The field is the Church, and the chief farmer is God, who works both externally and internally: I am the true vine, and my Father is the husbandman (John 15:1). But people work from the outside by offering their service: I planted, Apollo watered, but God gave the increase (1 Corinthians 3:6). These are the visible farmers: if I have afflicted the soul of the tillers thereof (Job 31:39).

    Therefore, they should be the first to share in the fruit. This fruit consists of the works of virtue: my flowers are the fruit of honor and riches ; the fruit of the Spirit is charity, joy, peace, patience (Galatians 5:22). Among these are the fruits of giving alms: this woman was full of good works and almsdeeds which she did (Acts 9:36). Preachers should be the first to taste this fruit, so that their joy may be full. They should enjoy, first, the fruit of their subjects’ spiritual growth—therefore, my dearly beloved brethren and most desired, my joy and my crown (Philippians 4:1)—and second, temporal support, not as their main reward, but as a stipend: let him that is instructed in the word communicate to him that instructs him, in all good things (Galatians 6:6); the laborer is worthy of his food (Matthew 10:10).

11. Then, when he says, understand what I say, he explains what he has said, following Christ’s method of explaining his parables: he that has ears to hear let him hear (Matthew 13:9). It is as if to say: interpret these things in a spiritual sense, for there is a need of understanding in a vision (Daniel 10:1).

    It is also as if someone were to object: “You say to take a stipend, Timothy, but you do not do so yourself, because you wish to live by the labor of your own hands.” Therefore, he says, understand what I say, because discretion is necessary. You must not take support from sources that could give occasion for the Gospel to be charged with greed or laziness. But you will be able to understand this, for the Lord will give you in all things understanding: let his anointing teach you of all things (1 John 2:27).

Previously, the Apostle prepared Timothy for martyrdom; here he exhorts him to it. He does this in three ways:

1. He gives him a sample of the reward.
2. He provides an example of martyrdom, at the words, “wherein I labor.”
3. He discloses the reward that follows martyrdom: “a faithful saying.”

The precious reward for a martyr’s death is a glorious resurrection, an example of which has been given to us in the person of Jesus Christ. Therefore, Paul says, be mindful that the Lord Jesus Christ is risen again from the dead. It is as if he is saying: keep the Lord Jesus Christ in your mind when facing tribulations. In all your ways think on him and he will direct your steps (Proverbs 3:6).

There are many things to contemplate in Christ, but especially the resurrection, for which all things are ordered. This is central to the entire Christian faith: if you confess with your mouth the Lord Jesus, you shall be saved (Romans 10:9).

Note that Paul does not say Christ was raised, because even though the Father raised him, Christ also raised himself by his own power and is the firstfruits of them that sleep (1 Corinthians 15:20). He died and rose according to his human nature, of the seed of David, as it is written: who was made to him of the seed of David according to the flesh (Romans 1:3).

The phrase according to my Gospel means the Gospel preached by me, as Paul says elsewhere: now I make known unto you, brethren, the Gospel which I preach to you (1 Corinthians 15:1). One who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet, while it cannot be called “my baptism,” it can be called “my Gospel,” because preaching involves much persuasion and personal investment.

Then, when he says, wherein I labor even unto bands, he cites himself as an example of martyrdom, discussing:

1. Its pain.
2. Its cause, which he addresses with the words, “therefore I endure all things.”

Paul indicates three aspects to this pain: bitterness, shame, and constancy.

The bitterness is found in the words wherein I labor, that is, for which I am afflicted even unto bands. Paul was afflicted in this way for preaching the Gospel, for when he wrote this letter, he was in chains in Rome: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Ephesians 6:19).

The shame before unbelievers is clear when he says he suffers as an evildoer. In those days, Christians were regarded as the worst of criminals. As Christ said, blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man’s sake (Luke 6:22). Christ himself was also condemned as an evildoer: he was reputed with the wicked (Isaiah 53:12).

Constancy is required, as he shows by saying, but the word of God is not bound. Although the body is bound, the word of God is not. Preaching proceeded from the Apostle’s will, which remains free, especially because of the presence of a love that fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Romans 8:38). For it is said, God is greater than our heart (1 John 3:20). And it is also said that while Paul was in chains, he made many converts.

Next, with the words therefore, I endure all things, Paul shows the cause of his suffering. It is not the pain, but the cause, that makes a martyr.

There are two causes involved in martyrdom: the honor of God and the salvation of our neighbor. It is for the honor of God, because for your sake we are put to death all the day long (Romans 8:36). It is for the salvation of our neighbor, as he says here, for the sake of the elect. For greater love than this has no man, that a man lay down his life for his friends (John 15:13), and because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).

He says it is for the sake of the elect because whatever good we do contributes to the welfare of the elect, and not of the reprobate.

But how does this help them? So that they also may obtain the salvation. One might ask, “Was not Christ’s suffering sufficient?” In terms of its power, yes. But the Apostle’s suffering helped in two ways: first, by providing an example of perseverance in the faith, and second, by confirming the faith, which in turn led others to salvation.

This salvation is in Christ, that is, it comes to us through him, for he shall save his people from their sins (Matthew 1:21). This salvation includes not only the present security of grace but also future glory, which is with heavenly glory, for your reward will be great in heaven (Matthew 5:22).

Then, with the words a faithful saying, he shows how the reward follows the merit obtained by martyrdom. He proceeds in three steps:

1. He makes the assertion.
2. He draws out the consequence, beginning with if we be dead with him.
3. He supports this with testimony, at the words, “of these things.”

Therefore, he says, a faithful saying. This means the word he speaks is true: these words are most faithful and true (Revelation 22:6).

Then, when he says, for if we be dead with him, he states the consequence, addressing:

1. The reward of the good.
2. The punishment of the wicked, which begins with if we deny him.

The reward of the good includes two things: restoration through the resurrection and the addition of glory to which they will rise. Paul first shows that it is through Christ that we arrive at restoration, and second, that through him we attain glory, saying, if we suffer, we shall also reign with him.

He says, if we be dead with him—that is, with Christ. This happens in three ways: when we receive the sacrament of baptism (for we are buried with him by baptism into death, Romans 6:4); when we wear ourselves out with penance (they that are Christ’s have crucified their flesh with the vices and sinful desires, Galatians 5:24); and when we die confessing the truth, as Christ did (precious in the sight of the Lord is the death of his saints, Psalms 115:15). Therefore, if we be dead with him, we shall live also with him. Just as he arose, so shall we, for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Romans 6:5).

Then he discusses the glory the saints merit through a shameful death, just as Christ ought to have suffered these things and so to enter into his glory (Luke 24:26). Thus, he says, if we suffer—that is, if we patiently endure our afflictions and reproaches—we shall also reign with him. This means we will enter the kingdom along with him, for blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matthew 5:10).

When Paul says, if we deny him, he will also deny us, he shows what will follow as punishment. A person can sin against faith in two ways: first, by denying it openly, and second, by rejecting it inwardly.

Regarding the first, he says, if we deny him—that is, before others—then he will deny us in the judgment: amen, I say to you, I know you not (Matthew 25:12). To deny them is to not recognize them as members of his flock.

Regarding the second, he says, if we believe not—if we expel faith from our hearts—he continues faithful. This means he keeps his own faithfulness. A believer remains in his faith because faith is nothing other than partaking of or clinging to the Truth. But Christ is the Truth, which cannot deny itself.

Is he then not omnipotent? I answer that he is omnipotent precisely because he cannot deny himself. The ability to fail pertains to weakness, not power; for when something loses a part of its being, it is due to a weakness of its power. For Christ to deny himself would be to lose something of himself. Consequently, the fact that he cannot deny himself is an aspect of his perfect power.

Therefore, he can neither sin, as has been said, nor can he deny his power and justice when punishment must be inflicted: he that believes not shall be condemned (Mark 16:16).

But can God not remit someone’s punishment? He can, according to the order of his wisdom alone, but he cannot do so against the combined order of his wisdom and justice.

When he says, of these things put them in mind, he strengthens his sayings with testimonies. It is as if to say: I admonish you and the others always to have this in your heart, charging them before God—that is, citing God as the witness before whom I speak.

Then, when he says, contend not in words, he shows how to resist unbelievers. First, he explains how to resist them, and second, he shows in which cases to resist, beginning with, but shun profane and vain babblings (2 Timothy 2:16). Regarding the first point on how to resist, he forbids the improper method and then gives the reason for it, which is that it is “to no profit.”

Paul says, therefore, contend not in words. Contention is a battle with words. A person can be harmed in two ways when speaking sharply. First, it may incline him to favor falsehood, as when a person, trusting in shouting and uproar, attacks the truth. Second, he may act unreasonably, as when he uses irony beyond its proper limits or directs it against his adversary personally.

However, if this is done in moderation, with the proper circumstances, and on behalf of the truth, it is not a sin. This is even taught as a means of persuasion in Aristotle’s Rhetoric. But when Scripture condemns contention, it is understood in its immoderate sense: but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Corinthians 11:16).

He specifies contending in words because some people argue only with insulting words, and this, strictly speaking, is contention. If an argument is conducted not with mere words but with true reasons, then it is a debate, not a contention.

When he says, for it is to no profit, he gives the reason for his advice. A moderate debate, when conducted reasonably, is profitable for instruction. But when it is only a contest of words, it degenerates into a quarrel. Thus, he says it leads to the subverting of the hearers. This happens in two ways: first, it can cause a person to doubt matters he previously held as certain; second, the audience is scandalized. For where there are many words, there is oftentimes want (Proverbs 14:23), and where envy and contention is, there is inconstancy and every evil work (James 3:16).

But should a person debate about the faith in public without being contentious? I answer that a distinction must be made regarding the audience. If the audience is composed of unbelievers, a public debate is useful, because the unlearned are instructed by seeing their errors exposed. But if the audience is not composed of unbelievers, the debate is not useful but harmful.

Likewise, a distinction can be made regarding the debater. If he is prudent and able to clearly defeat his opponent, he should debate publicly. But if not, he should never debate.

Then, when he says, carefully study to present yourself, he describes the correct method of resisting error, which involves right intention, proper actions, and sound doctrine.

First, a person who wishes to dispute must examine his intention to see if he is motivated by a righteous zeal. That is why Paul says to be as one approved unto God, who tests the heart: for not he who commends himself is approved, but he whom God commends (2 Corinthians 10:18); you have proved my heart and visited it by night (Psalms 16:3).

Second, he must be sure that he practices in his own life the doctrine he preaches; if not, he deserves to be embarrassed. Therefore, Paul says to be a workman who does not need to be ashamed. It is as if to say: act in such a way that you will not be ashamed.

Third, he must take care to handle the word of truth correctly by teaching what is true and useful to his hearers. Thus, he adds, rightly handling the word of truth, and not seeking personal gain or glory: for we are not, as many, adulterators of God’s word; but with sincerity and as from God before God in Christ we speak (2 Corinthians 2:17).

1. Previously, the Apostle instructed Timothy about the general method of resisting unbelievers; here he shows in detail what should be resisted:

1. He shows what should be avoided.
2. He explains why, with the phrase for they grow much towards ungodliness.
3. He shows how, with the phrase but flee youthful desires (2 Timothy 2:22).

2. He says, therefore, shun profane and vain babblings. Here he shows two things to avoid: profane and vain babblings. These might refer to the same thing or to different things, for profane things are those which are far from the temple, that is, far from divine worship. These are the sayings of heretics and must be avoided; for this reason, he says, shun profane things. But these profane things can also refer to statements contrary to the faith, and as such, are vain babblings and myths: They have spoken vain things, every one to his neighbor (Psalms 12:2).

3. Then when he says, for they grow much, he shows why they should be avoided, and this for two reasons:

1. Because they produce harm.
2. Because their avoidance is beneficial, as stated in if any man (2 Timothy 2:21).

Regarding the first point, he does two things:

1. He shows how they contribute to subverting the faith.
2. He shows how they cannot subvert the faith altogether, at but the sure foundation of God stands firm.

Regarding the first of these, he does three things:

1. He gives the advice.
2. He expands on it with a comparison, at their speech.
3. He presents examples, at of whom are Hymenaeus and Philetus.

4. He says, therefore, that these things must be avoided because they stifle godliness, that is, the worship of God. For this reason, the doctrines of faith are doctrines of godliness, but ungodliness is a doctrine against the faith. Therefore he says, for they grow much towards ungodliness, meaning they lead to error or to erroneous doctrine. But this is a perverse way to grow: but evil men and seducers shall grow worse and worse: erring and driving into error (2 Timothy 3:13).

5. Then he refers to them in a comparison, when he says, their speech spreads like a canker.

For heretics say true and useful things in the beginning, but after a while they vomit forth deadly doctrines. Therefore he says, their speech spreads like a canker; from one spark comes a great fire, and from one deceitful man much blood .

6. Then when he says, of whom are Hymenaeus and Philetus, he gives an example of this. For these two corrupted the faith in their time and turned others into vain babblers. Of Philetus he said: all they who are in Asia have turned away from me; of whom are Philetus and Hermogenes (2 Timothy 1:15). Of Hymenaeus he says in 1 Timothy: of whom is Hymenaeus (1 Timothy 1:20). And he says, who have erred: they went out from us (1 John 2:19). Then he enlarges on this, because it had been better for them not to have known the way of justice, than after they have known it to turn back (2 Peter 2:21).

But they erred, saying that the resurrection is past already. On this point Matthew says: and the graves were opened and many bodies of the saints that had slept arose (Matthew 27:52). So they said that no further resurrection can be expected, but that they rose on that occasion.

Another, better interpretation is that just as there are two deaths, so there are two resurrections: of the soul and of the body. Blessed and holy is he that has part in the first resurrection (Revelation 20:6). Therefore, they said that everything said in the Scriptures must be referred to the resurrection of souls, which has already taken place: if you be risen with Christ, seek the things that are above (Colossians 3:1). This error is prevalent among heretics to this day, and they use it to subvert many.

Therefore he says quite fittingly, and have subverted the faith of some, because they attack the very foundation of the faith: O, full of all guile and of all deceit, child of the devil, enemy of all justice, you cease not to pervert the ways of the Lord (Acts 13:10).

7. Then when he says, but the sure foundation, he shows how heresies do not altogether subvert the faith.

1. He shows that heretical doctrines cannot corrupt the faith of the Church entirely.
2. He explains why God permits some to fall into error, at but in a great house.

Regarding the first point, he does two things:

1. He shows that the faith of the elect is immovable.
2. He adds proof, at having this seal.

8. He says, therefore, that they subvert some, but the sure foundation of God stands. For these foundations are the persons to whom is given the grace to stand immovable: for it was founded upon a rock (Matthew 7:25). It stands firm because it cannot be moved. For this reason, Matthew first said: and the rain fell and the floods came and the winds blew and they beat upon that house: and it fell not (Matthew 7:25).

9. Its firmness depends, first of all, on God’s predestination, and second, on our free will.

Regarding the first, he says this sure foundation is having this seal, that is, this is the sign of its firmness: he that has received his testimony has set to his seal that God is true (John 3:33). And this is the first part of the seal, namely, from divine predestination, for the Lord knows who are his. I know my sheep, and other sheep I have that are not of this fold (John 10:14); I know you not (Matthew 7:23).

But as to the second, he says, let everyone depart from iniquity, who names the name of the Lord. It is as if to say: they are so predestined by God as to be saved by their free will, because one shows that he is predestined if in the end he does not cling to sin.

And he mentions two things which pertain to those predestined to be saved. First, they confess the faith; therefore he says, everyone who names the name of the Lord: but with the mouth, confession is made unto salvation (Romans 10:10). Second, they withdraw from sin: not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven (Matthew 7:21). Therefore he says, let everyone depart from iniquity: let the wicked forsake his way (Isaiah 55:7).

But the fact that he says, who names the name, must be understood not of naming with the mouth, but inwardly by faith and outwardly by good works.

10. Then when he says, but in a great house, he tells why God permits some to fall into error, even though he loves everyone.

This statement can be understood in two ways: in general, or as applied to a specific person. If you ask about a particular person why God gives the gift of perseverance to one and not to another, the reason can be found in God’s will alone. For this reason, Augustine says: “Why he draws this man and does not draw that man, do not try to judge, lest you fall into error.”

But if you ask in general why he gives to some and not to others, there is a reason, and it is given by the Apostle in Romans 9:16. This reason is essentially the same as he gives here, although the figures used are different. For in Romans he says: what if God, willing to show his wrath, endured with much patience vessels of wrath, fitted for destruction (Romans 9:22). Since all the works God performs in nature and in grace are performed to manifest his glory—full of the glory of the Lord is his work ()—he formed various creatures, so that the perfection of God’s goodness, which cannot be proclaimed sufficiently by one creature, might be manifested by another. The same is found in works of art: in one house we find one window more beautiful than another.

Therefore, if someone asks why the whole house cannot be a window, the reason would be that the house would then be imperfect. Along the same lines, the Apostle says in 1 Corinthians: if the whole body were the eye, where would be the hearing? (1 Corinthians 12:17). The same, therefore, applies to the effects of grace, because it was fitting that God disclose both his justice and his mercy. For if everyone were saved, only mercy would be revealed; if everyone were condemned, only justice. Therefore, God, willing to show his wrath, that is, his justice, and to make his power known, endured with much patience vessels of wrath suited for destruction (Romans 9:22).

11. And the same reason is given for the perfection of the Church, which must be perfect; which it would not be, if there were no diversity within it. For we discover in it a threefold diversity:

1. The contrast between the good and the wicked.
2. The contrast between the good and the better.
3. The contrast between the evil and the worse.

With this in mind he says, but in a great house, that is, in the Church—O Israel, how great is the house of God, how vast is the place of his possession ()—there are not only vessels of gold and of silver, but also of wood and of earth. Here the gold and silver vessels are distinguished from the earthen, the golden ones from the silver ones, and the earthen from the wooden. In the first distinction he contrasts the good against the wicked; in the second, he compares the good with the better; and in the third, the wicked with the worse. For the gold and silver vessels are the good: the golden being the better, and the silver the less good. Similarly, the wooden and the earthen are the evil: the earthen being the worse, and the wooden the less evil.

12. Then he describes this diversity in terms of the use to which these vessels are put. The good are the vessels for honor, that is, reserved for an honorable use; but the evil are the earthen and wooden vessels dedicated to dishonor, that is, reserved for a base use. For in the human race there are some who are saints, that is, precious vessels: as a massive vessel of gold, adorned with very precious stone ; this man is to me a vessel of election (Acts 9:15). There are also some who are earthen vessels, namely, the wicked: the vessels of the deceitful are most wicked (Isaiah 32:7); the heart of a fool is like a broken vessel . The first vessels are for honor, and they deserve eternal life: to them, indeed, who according to patience in good work seek glory and honor and incorruption, eternal life (Romans 2:7). The second vessels are for shame: those that despise me, shall be despised (1 Samuel 2:30).

The diversity mentioned above can be applied to the Church’s diversity in another way, so that the golden vessels are the prelates, while the silver, earthen, and wooden vessels are persons holding lower rank, among which there are various grades. The fact that he adds, some indeed unto honor, but some unto dishonor, should not lead us to suppose that all golden and silver vessels are destined for honor, and all the wooden for dishonor, because from each state some will be saved and some will be damned.

1. Previously, the author showed that profane chatter must be avoided, drawing his reason from the harm it causes. Here he shows the same thing, but he draws his reason from the fruit it produces. First, he tells Timothy to avoid these things; second, he discloses their fruit, beginning with he shall be a vessel.

2. He says, therefore, that some vessels are for dishonorable use. If any man therefore shall cleanse himself from these, he will be a vessel for honorable use, because their company brings defilement: he that touches pitch, shall be defiled with it . Therefore, they must be avoided: go out from among them, and be you separate, says the Lord, and touch not the unclean thing (2 Corinthians 6:17).

3. But the fruit produced is of four kinds. The first is ordination to glory, because he shall be a vessel for honorable use. For if he is defiled by them, he will be a vessel for dishonorable use; if he cleanses himself, he will be one for honorable use: but to me your friends, O God, are made exceedingly honorable (Psalms 138:17); take away the rust from the silver and there shall come forth a most pure vessel (Proverbs 25:4).

   The others are the effects of grace. The first of these is a person’s sanctification, the second is a person’s ordination by a right intention, and the third is the performance of works. Regarding the first, therefore, he says, sanctified: but you are washed, but you are sanctified (1 Corinthians 6:11). Regarding the second, he says, profitable to the Lord. But does God need our service? Not at all: you have no need of my goods (Psalms 13:2). He says, profitable to the Lord, meaning, this profit contributes to the Lord’s glory: to carry my name before the gentiles, and kinds, and the children of Israel (Acts 9:15). Regarding the third, he says, prepared for every good work: I am prepared and am not troubled (Psalms 118:60).

   And he says, for every good work, because affirmative commands do not oblige us to observe them at every moment. Therefore, one must be prepared to fulfill them when the time comes.

4. Then when he says, but flee youthful desires, he shows which profane things must be avoided, and he mentions two:

   • perverse conversation,
   • and evil doctrine, at avoid foolish and unlearned questions.

   Regarding the first, he does two things:

   • First, he indicates what should be avoided.
   • Second, what should be pursued, at but pursue justice.

5. He says, therefore: I say that you should avoid certain things so that you may be a cleansed vessel; therefore, flee youthful desires.

   It should be noted that he says this because Timothy was still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Ecclesiastes 11:10). There are two reasons for this: one, because they have not experienced some of them; the other is because such natural pleasures act as a good medicine after labor. But the nature present in young people is restless; therefore, it is inclined toward such pleasure.

6. Then when he says, pursue justice, faith, hope, charity and peace, he shows him what things he should pursue, listing four things. The first of these directs him toward his subjects, and this is justice, because a ruler is the keeper of justice: the king that sits on the throne of judgment scatters away all evil with his look (Proverbs 20:8). The second directs him toward God, and this is faith, without which it is impossible to please God (Hebrews 11:6). The third is hope. The fourth directs him toward each of his neighbors, namely, charity and peace, which extends even to enemies: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Corinthians 13:2). From love follows peace, which implies a well-ordered concord.

   What he says next, namely, with those who call on the name of the Lord out of a pure heart, can be explained in one way by relating it to what he had just said. As if to say: pursue peace with those who call on the Lord. He says, out of a pure heart, because praise is not seemly in the mouth of a sinner .

   But in Hebrews he says: follow peace with all men (Hebrews 12:14). Why, then, does he now say, with those who call on the Lord out of a pure heart? I answer that we should be at peace with everyone, as far as it is in our power; but there cannot be peace between good and evil persons, because peace implies concord, which cannot be maintained with evil people.

   It may be read another way: with those who call on the Lord with a pure heart, connecting this with what came before. As if to say: pursue peace, justice, and the rest, just as those do who call upon the Lord from a pure heart.

7. Then when he says, avoid foolish and unlearned questions, he urges him to avoid evil doctrine:

   • First, he teaches him what to avoid.
   • Second, what to pursue, at but be mild.

   Regarding the first, he does two things:

   • First, he gives the advice.
   • Second, the reason behind it, at knowing that they generate strife.

8. Foolish questions must be avoided because their subject matter deals with foolish things—that is, with things contrary to wisdom, namely, with matters contrary to divine wisdom. A person should not raise such questions, but resist them: every man is become a fool for knowledge (Jeremiah 10:14).

   But he says, unlearned questions, because of the manner in which they are proposed, namely, by shouting. Or, unlearned, regarding the matters under doubt; for example, if someone calls into doubt an article which the entire Church holds: but Job has spoken foolishly and his words sound not discipline (Job 34:35).

   Questions should be loved to the extent that they lead one to the truth, for all should believe one and the same thing. But foolish questions do not lead to the truth but to strife, which must be avoided: behold, you fast for debates and strife, and strike with the fist wickedly (Isaiah 58:4). Therefore, he says, but the servant of the Lord, meaning, a person dedicated to the Lord’s service, must not wrangle: not quarrelsome (1 Timothy 3:3).

9. Then when he says, but be mild toward all men, he shows what must be pursued:

   • First, he gives the advice.
   • Second, the reason behind it: if perhaps.

   Regarding the first, he does two things:

   • First, he proposes something for all.
   • Second, something necessary for each one, at apt to teach, patient.

10. The general advice is that anyone who desires to dispute must be mild: he will teach the meek his ways (Psalms 24:9). For meekness is a virtue that restrains anger, which disturbs the judgment of reason, whereas calm reason is required in questions and judgments of truth: learn of me, because I am meek and humble of heart (Matthew 11:29).

    The specific advice is that he should have docility in relation to his superiors, patience in the face of persecutions, and correction in dealing with false teachers. Regarding the first, he says, apt to teach, meaning, prepared to be corrected by anyone; and this is heavenly wisdom: but the wisdom which is from above is, first of all, chaste, then peaceable, modest, easy to be persuaded (James 3:17). Regarding the second, he says, patient: they shall be patient that they may show (Psalms 91:15); the learning of a man is known by patience (Proverbs 19:11). Regarding the third, he says, with modesty admonishing, because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Galatians 6:1).

11. Then when he says, if perhaps, he gives the reason for this instruction, and he answers a tacit question. For someone could say: they resist the truth and should be corrected. I answer that God the Father is able to lead them to repentance, which is something for which a just person should strive.

    • First, he mentions the repentance he should seek for his adversaries.
    • Second, its fruit.
    • Third, its necessity.

12. He says, therefore, if perhaps, meaning, God sometimes may give them repentance, because they resist out of pride, which makes it difficult for them to accept repentance.

    Here the error of Pelagius is rejected, who said that the gifts of grace spring from our works. But this is shown to be wrong, because even the beginning of a good work—namely, repentance—is given by God: convert us, O Lord, to you, and we shall be converted (Lamentations 5:21); we have conceived, and been as it were in labor (Isaiah 26:18).

13. The fruit of repentance is twofold: knowledge of the truth and freedom from the devil’s power.

    Regarding the first, he says, to know the truth, because when one resists the truth out of wickedness, the wickedness itself blinds him. Therefore, when the wickedness is removed, he knows the truth: and they shall know the truth (John 8:32).

    Regarding the second, he says, and they may recover themselves from the snares of the devil, meaning, from the causes of error in the intellect (such as false imaginings) and in the will (such as envy, pride, and the like).

14. But the need for repentance is pressing, because if a person rejects it, the devil will rule him. Therefore, he says, by whom they are held captive, because he who sins is the servant of sin (John 8:34). And he says, at his will, meaning, such a person does the devil’s will.

    But one might object that the devil does not command all he would wish at the beginning. I answer that he gets only as much as he is permitted, but it is difficult to wrench from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isaiah 49:24).