Thomas Aquinas Commentary 2 Timothy 3

1. Previously, the Apostle instructed Timothy on how to handle present tribulations and dangers; here, he shows him how to stand against future ones.

1. He predicts some dangers that are to come.
2. He shows Timothy’s fitness to resist them, starting at but you have fully known my doctrine (2 Timothy 3:10).
3. He shows how to resist, starting at I charge you before God (2 Timothy 4:1).

Regarding the first point, he does two things:

1. He foretells the dangers that will come in the last days.
2. He shows that their vices are to be avoided even now, at now these avoid.

Regarding the first of these, he does two things:

1. He states that there will be dangers in the last times.
2. He gives the cause of these dangers, at men shall be lovers of themselves.

2. He says, therefore: I have said, shun profane and vain babblings (2 Timothy 2:16). Not only must you shun them now, but in the future there will be other dangers to avoid. The future is referred to as the last days, because those days are closest to the last day: I will raise him up on the last day (John 6:55); gather yourselves together, that I am to tell you the things that shall befall you in the last days (Genesis 49:1). And he adds, perilous times shall come: you shall be hated by all nations for my name’s sake (Matthew 24:9).

3. The cause of this is the abundance of iniquity, and because iniquity has abounded, the charity of many shall grow cold (Matthew 24:12), because faith and charity will be annihilated and perish utterly. For the further a thing is from its beginning, the weaker it becomes. As a result, faith and charity will fall away in those days, because people will be further from Christ: but yet the Son of man, when he comes, shall he find, think you, faith on earth? (Luke 18:8).

Regarding this, he does two things:

1. He first discloses the root of iniquity.
2. He then shows its various forms.

4. Now the root of iniquity is love of self, for two loves built two cities.

But one might object: it is natural to love oneself.

I answer that in a person there are two things: the rational nature and the bodily nature.

Regarding the intellectual or rational nature, which is called the inner man (2 Corinthians 4:16), a person should love himself more than he loves others, because he would be foolish who chose to sin in order to draw others away from sin. But regarding the outward man, it is praiseworthy to love others more than oneself. Hence, those who love only themselves are blameworthy: all seek the things that are their own, not the things that are Jesus Christ’s (Philippians 2:21).

5. From this root spring various forms of sin; hence he says, covetous, haughty, proud, blasphemers.

Regarding these, he does three things:

1. He lists the sins which consist in abusing external things.
2. He lists those which consist in a person’s being improperly related to others, at blasphemers, disobedient to parents.
3. He lists those in regard to the self, at incontinent.

6. In external things we discover two features: abundance of riches and the excellence of good things.

Regarding the first, he says, covetous. This is placed first because it is the root of all evils and because it is closest to love of self, which satisfies itself with external goods.

Regarding the second, he says, haughty. This is a form of pride, of which there are four kinds: one is when a person attributes to himself something he lacks; another is when he attributes to himself what he has from another, as though he had it from himself: what have you that you have not received? (1 Corinthians 4:7). A third form is when one attributes to himself what he has received from another, but considers that he earned it: I fast twice in a week, I give tithes of all that I possess (Luke 18:12). The fourth form is when a person desires singular attention above others, and this is elation: Lord, my heart is not exalted (Psalms 131:1).

Therefore, when he says, proud, he includes all forms of pride: God resists the proud and gives grace to the humble (James 4:6).

7. Then he lists the vices that relate us to others. These concern our relationships with superiors and equals.

8. We have three superiors. First is God, and against Him, the sin is being blasphemers: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards (Isaiah 1:4). Second are parents, regarding whom he says, disobedient to parents: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Samuel 15:23); the eye that mocks at his father and that despises the labor of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it (Proverbs 30:17). Third are benefactors as such, and in relation to them, he says, ungrateful: they that render evil for good have detracted me (Psalms 37:21); be you thankful (Colossians 3:15); the hope of the unthankful shall melt away as the winter’s ice, and shall run off as useless water .

9. Then he lists the evils that relate us to equals and our neighbor. He mentions three.

The first pertains to action; hence he says, wicked, meaning those who commit grievous crimes against their neighbor: woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isaiah 1:4). The second pertains to affection; hence he says, without affection, meaning without the feelings of charity, and without peace. The third pertains to speech; hence he says, slanderers: you shall not be a slanderer nor a whisperer among the people (Leviticus 19:16).

10. Then, in relation to the self, he lists three vices corresponding to the degeneration of the soul’s appetites:

1. The degeneration of the concupiscible appetite.
2. The degeneration of the irascible appetite.
3. The degeneration of the rational appetite.

11. Regarding the first, he says, incontinent. These are people who cannot follow through on their resolutions because of wicked desires: and no price is worthy of a continent soul .

12. Regarding the irascible appetite, he says, unmerciful, meaning not meek, for meekness moderates the passions of anger: learn of me, for I am meek and humble of heart (Matthew 11:29); he will teach the meek his ways (Psalms 25:9).

He then lists another vice pertaining to the irascible appetite: the exclusion of kindness. Hence he says, without kindness. For it is natural that when one contrary quality dominates, it excludes the other: Be you kind to one another (Ephesians 4:32).

13. Next, he lists the vices that flow from the degeneration of the rational appetite. This appetite is perfected by prudence, to which one vice is opposed by way of abuse, and another by way of privation. He lists both.

Regarding the first (abuse), he says, traitors. Prudence depends on sagacity, which some abuse for evil ends, and these are called traitors: he who walks deceitfully reveals secrets (Proverbs 11:13). Prudence also depends on constancy, against which a person sins when he becomes stubborn in evil; hence he says, stubborn: rely not on your own prudence (Proverbs 3:5).

Then he lists the vices that imply a lack of prudence. First, he mentions the cause of this lack when he says, puffed up. For proud people are puffed up when they act because they do not know their own weaknesses, and so they fail: where pride is, there also shall be reproach; but where humility is, there also is wisdom (Proverbs 11:2). Second, he mentions the result of this lack, which leads people to prefer temporal things over eternal things; hence he says, lovers of pleasures more than of God: sirens in the temples of pleasure (Isaiah 13:22).

But is it not the same to be incontinent and to be a lover of pleasure? I answer that it is not. Strictly speaking, an incontinent person is one who hopes to flee from pleasures but is overcome by them. The lover of pleasure, however, is intemperate, because his judgment is impaired.

Finally, he mentions pretense, saying, having an appearance indeed of godliness: for such false apostles are deceitful women (2 Corinthians 11:13); but denying the power thereof.

The phrase denying the power thereof, namely, the power of godliness, is described in two ways here. First, it means not possessing the virtue itself: they profess to know God, but in their works deny him (Titus 1:16).

In another way, the "power" of a thing is that on which the whole thing depends. Since the entire virtue of godliness depends on charity, to be denying the power thereof is to be denying charity.

Previously, the Apostle described the dangers to come in the last days and the causes from which they will arise. Here, he teaches that even in our own days these dangers must be avoided.

1. First, he advises Timothy to avoid them.
2. Second, he points out certain contemporaries who personify these dangers, with the words for of this sort.

He says, therefore: I have warned you that men of the worst kind will appear in the last days, but do not suppose that you are safe today. Even now you must avoid such a person, lest you slip into a similar error. As the Apostle says, a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). And although you must avoid them in some respects, you must not neglect to try and persuade them.

He then shows that such men are to be found even now. He does this in three steps:

1. First, he describes the damage they do.
2. Second, he describes the defects from which they suffer, namely, being men corrupted in mind; reprobate concerning the faith.
3. Third, he describes the impediment with which they are constrained: but they shall proceed no farther.

Regarding the first point—the damage they do—he does two things:

• First, he shows the obstacle they place before their followers.
• Second, he shows the hindrance they pose to church leaders, as with Jannes and Mambres.

Regarding the first of these, he again does two things:

• First, he discloses their imprudence.
• Second, their cunning, when he says, they lead captive.

Regarding the first point, he says, now these avoid, because such people exist even today: for of these sort, that is, of their number, are they. As John says, even now there are become many antichrists (1 John 2:18). You should not suppose that such people only existed in the past; they exist now. For sinners who have converted should no longer be called sinners: nor will I be mindful of their names by my lips (Psalms 15:4).

Then, when he says, who creep into houses, he unmasks their wickedness. His words can be taken literally to mean those who force their way in unreasonably and wander about for profit. Against such people, Sirach says: the foot of a fool is soon in his neighbor’s house . But this is no reason not to visit the afflicted in their humble homes: religion clean and undefiled, before God and the Father, is this: to visit the fatherless and widows in their tribulation (James 1:27).

Alternatively, house can be explained metaphorically as meaning one's conscience: when I go into my house, I shall repose myself with her . Therefore, they "creep into houses" who, with cunning, desire to know the secrets of a conscience in order to deceive others: by much talk I will sift you, and smiling will examine you concerning your secrets . Nevertheless, those who have the care of souls are permitted to inquire into the state of their conscience: be diligent to know the countenance of your cattle, and consider your own flocks (Proverbs 27:23).

Then, when he says, and lead captive silly women, he shows their cleverness. First, he remarks on their wickedness, because they draw these women away from the freedom of the state of grace. As James says, he that has looked into the perfect law of liberty and has continued therein, not becoming a forgetful hearer, but a doer of the work: this man shall be blessed in his deed (James 1:25). These deceivers lead them into a state of servitude, which is the state of sin: when the Lord brought back the captivity of Zion, we became like men comforted (Psalms 125:1). The name ‘captivity’ suggests this: therefore is my people led away captive, because they had not knowledge (Isaiah 5:13).

Second, he discloses the persons upon whom they exercise their malice, describing them from four perspectives:

1. The weakness of their sex.
2. The wickedness of their manner of life.
3. The vanity of their affection.
4. Their lack of discretion.

In regard to the first, he says, silly women, who lack discernment and constitute the weaker sex. He says silly women because prominent women have good advisers to prevent them from being seduced, but these women are lacking such help. As Jesus said, you devour the houses of widows (Matthew 23:14); and elsewhere, and they took the women captive .

In regard to the second, he says, laden with sins. For sin is a load because it prevents one from moving about freely, from being erect and standing; rather, it bends one over: my iniquity as a heavy burden is become heavy upon me (Psalms 37:5). These deceivers especially target them because sin prepares the way for seduction. And because these women are wicked, they fear to resist, lest their own sins be betrayed.

In regard to the third, he says, who are led away with diverse desires, meaning they are ready to be seduced because of the various desires they have: a double minded man is inconstant in all his ways (James 1:8). This is how the first woman was seduced, because she did not remain constant in the Lord’s words, but said: lest perhaps we die (Genesis 3:3). Therefore, look not upon a woman that has a mind for many .

In regard to the fourth, he says, ever learning, and never attaining to the knowledge of the truth. For curiosity is always on the alert for new things and refuses to concentrate. Hence, he says, ever learning. As Proverbs says, a foolish woman and loud and full of allurements and knowing nothing at all (Proverbs 9:13). However, this description, ever learning, can also be applied to those who creep into houses.

Then, when he says, as Jannes and Mambres resisted Moses, he shows the harm they cause church leaders, namely, the harm of resisting their doctrine. He finds an example in Exodus, where the magicians resisted Moses. From the beginning of time, there has been a struggle between truth and falsity: but there were also false prophets among the people, even as there shall be among you, lying teachers (2 Peter 2:1). But in Exodus those magicians were not named; here they are. Perhaps he obtained their names from certain Jewish writings.

So these also resist the truth which we preach: they have been rebellious to the light (Job 24:13); you always resist the Holy Spirit (Acts 7:51).

Then, when he says, men corrupted in mind, he shows where they fail in faith and in works. They are reprobate in their works. A Gloss says: that is, they prove themselves reprobates by their works. As Jeremiah says, call them reprobate silver (Jeremiah 6:30).

And they are corrupted in mind concerning the faith, that is, in their reasoning powers. For a thing is considered corrupt when it falls from its proper power. But the proper perfection of the mind is knowledge of the truth. Hence, one is said to be corrupted in mind if he falls away from the knowledge of the truth.

Then, when he says, but they shall proceed no farther, he shows how they are restrained.

1. First, he shows that they must be hindered.
2. Second, he shows how to hinder them, with the words for their folly.

In regard to the first, it should be noted that the desire to hurt is present in a person by their own nature, but the power to hurt comes from God’s permission. God does not permit the wicked to inflict as much harm as they would like, but sets a limit: until now you shall come, and shall go no further; and here you shall break your swelling waves (Job 38:11). So, too, the devil harassed Job only as much as God permitted. And Arius harmed the Church only as far as the Lord permitted: hurt not the earth, not the sea, nor the trees, till we sign the servants of our God in their foreheads (Revelation 7:3).

And he says, they shall proceed no farther than God has permitted.

The way they are to be hindered is by taking from them their cloak of authority with which they inflict harm: who can discover the face of his garment (Job 41:4). Therefore, he says, their folly shall be made manifest to all men, with God exposing them when He illuminates things hidden in the dark and manifests the counsels of hearts, as it is stated in 1 Corinthians 4:5. This happened to Pharaoh’s magicians, whose folly was manifested because they were unable to work their signs.

Then, when he says, but you have fully known my doctrine, he shows that Timothy is ready to resist in the face of such dangers. He does this in two ways:

1. He shows that Timothy was fit to be appointed an apostle.
2. He shows this from Timothy's familiarity with the Scriptures, beginning with because from your infancy (2 Timothy 3:15).

In regard to the first, he does two things:

• First, he shows that Timothy was carefully instructed by the Apostle.
• Second, how he could be instructed by others, at all that will live godly in Christ shall suffer persecution.

In regard to the first of these, he again does two things:

• First, he shows how Timothy was instructed by word.
• Second, by example, at purpose.

It should be noted that one is instructed by word in two ways: one way, to learn the truth; another way, to do what is just. In regard to the first, he says, you have fully known my doctrine, meaning you have been instructed in the Catholic faith, so it should be easy for you to avoid them. In regard to the second, he says, and my instruction. For instruction is knowledge about doing things which fall under a person's control: everywhere and in all things I am instructed (Philippians 4:12).

He also shows how Timothy was instructed by example: first, in regard to doing good; second, in regard to enduring evil, with the word patience.

In regard to doing good, he mentions two things. First is the right intention, and in regard to this he says, purpose, which is concerned with the end: I purpose, therefore, to take her to me to live with me . But one’s purpose is achieved by good works which flow from three virtues: faith, hope, and charity. First, he mentions faith when he says, faith: without faith it is impossible to please God (Hebrews 11:6). Second, hope when he says, longsuffering, which waits for a long time: in longsuffering (2 Corinthians 6:6). Third, charity when he says, love: he that loves not abides in death (1 John 3:14).

Then, in regard to enduring evils, he instructs him by recalling three things to memory: first, the patience he had; second, the evil he suffered; third, the divine help which aided him.

First, therefore, he mentions patience, which has a perfect work (James 1:4). Then he mentions the occasion for patience, namely, persecutions in general: if they persecute you in one city, flee to another (Matthew 10:23). More specifically, when he says afflictions, that is, persecutions which he suffered in his own body: three times I suffered shipwreck, three times I was beaten with rods, once I was stoned; a night and a day was I in the depth of the sea (2 Corinthians 11:25). Finally, he mentions persecutions in particular, when he says, such as came upon me at Antioch, at Iconium and at Lystra, at the hands of the Jews, when they persecuted him in Timothy’s presence.

But God’s help was not far away, because out of them all the Lord delivered me: who comforts us in all our tribulation (2 Corinthians 1:4).

1. Previously, the Apostle presented his own persecutions as an example for Timothy. Here, to prevent it from seeming that he alone was undergoing such sufferings, he shows that they are the common experience of the saints.

   • First, he shows how the saints are able to endure these sufferings.

   • Second, he shows that wicked men prosper in their guilt, as it is written: but evil men and seducers shall grow worse and worse.

2. He says, therefore: I have endured persecution, and not I alone, but all that will live godly in Christ. The word “godly” is understood in two senses. Sometimes it refers to the virtue of godliness, which pertains to divine worship, as stated earlier: having an appearance indeed of godliness (2 Timothy 3:5). At other times, it refers to mercy toward one’s neighbor: godliness is profitable to all things (1 Timothy 4:8).

   Therefore, all that will live godly in Christ Jesus—that is, those who wish to observe the practices of the Christian religion, for we should live soberly, and justly, and godly in this world (Titus 2:12)—shall suffer persecution. This was especially true in the early Church, when Christ was attacked on all sides by the Jews and Gentiles: the hour is coming that whosoever kills you will think that he does a service to God (John 16:2); you shall be hated by all nations for my name sake (Matthew 24:9).

   Likewise, all that will live godly in Christ Jesus—that is, those who wish through faith in Christ to show mercy to their neighbor—must suffer persecution. If not from external forces, then from within, namely, when they sympathize with the failings of their neighbors, whose guilt and punishment they witness: who is scandalized and I am not on fire? (2 Corinthians 11:29); dwelling among them, who from day to day vexed the just soul with unjust works (2 Peter 2:8); I beheld the transgressors and I pined away (Psalms 119:158).

   Furthermore, there are other persecutions that the saints cannot avoid: namely, the persecutions of the flesh, the world, and the devil. For as it is said, the flesh lusts against the spirit (Galatians 5:17). And again: Unhappy man that I am, who shall deliver me from the body of this death (Romans 7:24); many are the tribulations of the just (Psalms 34:19).

3. When he says, but evil men and seducers shall grow worse and worse, he shows that evil men fall into worse evils—namely, the evil of guilt. He calls them evil in themselves, because they cling to their sins: he will bring these evil men to an evil end (Matthew 21:41). He calls them seducers because they harm their neighbor, insofar as they lead them astray from the way of truth: by pleasing speeches and good words they seduce the hearts of the innocent (Romans 16:18).

   But these men are not satisfied with the injuries they inflict. They grow worse and worse, for he that is filthy, let him be filthy still (Revelation 22:11). Yet earlier he had said, but they shall proceed no farther (2 Timothy 3:9). How, then, can they grow worse and worse? The answer is that those who grow worse are permitted to do so by God. Or, they grow worse because their intention is always directed toward evil, yet they are restrained by divine providence so that they do not achieve what they have begun.

   They grow worse in themselves because they err concerning the truth: you err, not knowing the scriptures nor the power of God (Matthew 22:29). They also err in their actions, which is how all evil people err: they err that work in evil (Proverbs 14:22). They err against their neighbor because they are seducers; therefore, he says they are driving into error by persuading their neighbor that they can arrive at the kingdom of heaven in the midst of prosperity. But this contradicts the saying that all that will live godly in Christ Jesus shall suffer persecution, for it is written: O, my people, they that called you blessed, the same deceive you (Isaiah 3:12).

4. When he says, but continue in those things which you have learned, he urges Timothy to remain true to his training. He exhorts him from three perspectives:

   • From the perspective of his teacher.

   • From the perspective of Timothy himself.

   • From the perspective of what he learned.

5. He says, therefore: you have fully known my doctrine (2 Timothy 3:10); therefore, continue in these things. As it is written, if the Spirit of him that has power, ascend upon you, leave not your place (Ecclesiastes 10:4), and, be steadfast and unmovable (1 Corinthians 15:58).

   He continues, which you have learned and which has been committed to you, because every Christian learns the truths of faith, which is sound doctrine: everyone that has heard of the Father and has learned, comes to me (John 6:45). But the teachings of faith are entrusted in a special way to prelates, since they must dispense them to others: when they had seen that to me was committed the Gospel of the uncircumcision (Galatians 2:7).

   And why should he continue in them? Because, Paul implies, "I have obtained them from the Master of knowledge who cannot err: Christ speaks in me (2 Corinthians 13:3)." And so, he should continue in them firmly, knowing of whom you have learned them, for he learned them from Paul, who learned them not from man nor by men, but by the revelation of Jesus Christ (Galatians 1:12).

6. The second exhortation is from the perspective of Timothy himself. It is a scandal for a man raised in goodness from infancy to depart from it in his old age: he that passes over from justice to sin God has prepared such a one for the sword . But Timothy was raised in this way: a young man according to his way, even when he is old he shall not depart from it (Proverbs 22:6). Therefore, Paul says, and because from your infancy you have known the Holy Scriptures.

   These Scriptures are the books of the Old Testament, which Timothy learned from infancy because he was the son of a Jewish woman (Acts 16:1). Consequently, his mother instructed him in the Scriptures. This point refutes the Manicheans, because the Apostle here calls the Old Testament the “Holy Scriptures,” which cannot be a reference to the New Testament, as Timothy was not taught the books of the New Testament from his infancy.

7. The third exhortation is from the perspective of the things Timothy learned. If a person has knowledge that is not profitable, he abandons it for other knowledge; but if the knowledge is very useful, it is foolish for him to abandon it. In this section, the Apostle does two things:

   • First, he gives the reason for Scripture's usefulness.

   • Second, he explains it, beginning with the words all Scripture.

8. He says, therefore: I say that you have learned the Sacred Scriptures, which are not to be disregarded, for they are useful: I am the Lord, your God, that teach you profitable things (Isaiah 48:17). Therefore, he continues, they are Scriptures which can instruct you. As it is said, Lord, to whom shall we go? You have the words of eternal life (John 6:68), and, search the Scriptures, for you think in them to have life everlasting, and the same are they that give testimony of me (John 5:39). These writings can instruct you for salvation, but only through the faith which is in Christ Jesus. For the end of the law is Christ unto justice to everyone that believes (Romans 10:4), and without faith it is impossible to please God (Hebrews 11:6).

9. Next, he explains the reason, saying, all Scripture, inspired of God, is profitable. He commends Scripture in three ways: by its origin, by its useful effects, and by its final fruit.

10. If you consider its origin, Scripture holds a special place above all other writings. Other writings come from human reason, while Sacred Scripture is from God. Therefore, he says Scripture is inspired of God. For prophecy came not by the will of man at any time; but the holy men of God spoke, inspired by the Holy Spirit (2 Peter 1:21); the inspiration of the Almighty gives understanding (Job 32:8).

11. But one might ask: How can it be that not all writings are divinely inspired, since Ambrose says that every truth, no matter who utters it, proceeds from the Holy Spirit?

    I answer that God works in two ways: either immediately, as His own direct work, when He performs miracles; or mediately, by using secondary causes, as in the works of nature. For example, Scripture says, your hands have made me (Job 10:8), although the body is formed by the activity of nature. In the same way, God instructs the human intellect both immediately through the Sacred Writings and mediately through other writings.

12. The effect of these Scriptures is twofold: they produce knowledge of the truth, and they persuade toward justice. As Christ said, but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things that are to be known and done (John 14:26). Therefore, the Scriptures are useful for knowing the truth and for directing our actions.

    This relates to both speculative reason and practical reason. In each, two things are necessary: recognition of the truth and rejection of error. For it is the mark of a wise man that he does not lie and that he refutes one who does. Concerning the first, Paul says Scripture is profitable to teach the truth: teach me goodness and discipline and knowledge (Psalms 119:66). Concerning the second, he adds it is profitable to reprove: that you may be able to exhort in sound doctrine and to convince the gainsayer (Titus 1:9).

    Furthermore, concerning practical reason, two things are necessary: to withdraw from evil and to persuade toward good, as it is written, decline from evil and do good (Psalms 34:14). Concerning the first, Paul says Scripture is profitable to correct, which is to rescue someone from evil: if your brother shall offend against you, go, and rebuke him between you and him alone (Matthew 18:15); blessed is the man who is corrected by the Lord (Job 5:17). Concerning the second, he says it is profitable to instruct in justice. Sacred Scripture does all these things: with a strong arm he has taught me (Isaiah 8:11).

    Consequently, there are four effects of Sacred Scripture. Regarding the speculative intellect, it teaches the truth and rejects falsehood. Regarding the practical intellect, it rescues from evil and leads to good.

13. Finally, Scripture's ultimate effect is to lead people to the perfect good, for it produces not just any good, but a perfect good: let us go on to things more perfect (Hebrews 6:1). Therefore, Paul says its purpose is that the man of God may be perfect, because one cannot be perfect unless he is a man of God. For that is perfect which lacks nothing. Consequently, a person is perfect when he is furnished—that is, equipped—to every good work. This includes not only those works necessary for salvation but even those that are of supererogation: and in doing good let us not fail (Galatians 6:9).