Thomas Aquinas Commentary 2 Timothy 3:12-17

"Yea, and all that would live godly in Christ Jesus shall suffer persecution. But evil men and impostors shall wax worse and worse, deceiving and being deceived. But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God [is] also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. That the man of God may be complete, furnished completely unto every good work." — 2 Timothy 3:12-17 (ASV)

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).