Thomas Aquinas Commentary 2 Timothy 3:5-11

"holding a form of godliness, but having denied the power therefore. From these also turn away. For of these are they that creep into houses, and take captive silly women laden with sins, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth. And even as Jannes and Jambres withstood Moses, so do these also withstand the truth. Men corrupted in mind, reprobate concerning the faith. But they shall proceed no further. For their folly shall be evident unto all men, as theirs also came to be. But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience, persecutions, sufferings. What things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured. And out of them all the Lord delivered me." — 2 Timothy 3:5-11 (ASV)

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).