Thomas Aquinas Commentary 2 Timothy 2:16-20

"But shun profane babblings: for they will proceed further in ungodliness, and their word will eat as doth a gangrene: or whom is Hymenaeus an Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some. Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of the Lord depart from unrighteousness. Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honor, and some unto dishonor." — 2 Timothy 2:16-20 (ASV)

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.