Thomas Aquinas

Above he instructed Timothy, showing the general manner by which unbelievers are to be resisted; here he shows in particular the things which are to be resisted. And first he shows the things which are to be resisted; second, why, at "for they profit much"; third, how, at "youthful."

He says therefore, "avoid profane things and vain talk." Here he shows that two things are to be avoided, namely profane things and vain talk, and these refer either to the same thing or to different things. For "profane" things are so called as if far from the shrine, that is, from divine worship, and these are the teachings of heresies; and these are to be avoided, therefore he says "avoid profane things." It can also be said that these "profane" things are those which are contrary to the faith, while "vain talk" is fable-like things. Ps. 11:3: "each one has spoken vain things to his neighbor."

Then when he says "for they profit much," he shows why these are to be avoided, and this in two ways. First from the harm which they inflict; second from the fruit of avoiding them, at "if anyone." Concerning the first he does two things, because first he shows how they harm unto the subversion of the faith; second, how they cannot totally subvert the faith, at "but the firm." Likewise, first he sets down the teaching; second he adds a comparison, at "and the word"; third an example, at "of whom is."

He says therefore: these things are to be avoided which hinder piety, which is called the worship of God. Hence the doctrine of faith is the doctrine of piety. But impiety is a doctrine against the faith; hence he says "for they profit much unto impiety," that is, they lead to error or to erroneous doctrine. But here "profit" is used, with regard to evils, in an abusive sense. Below 3:13: "evil men and seducers profit unto the worse, erring and sending others into error."

Then he sets down a comparison for them, saying "word." For heretics say from the beginning certain true and useful things, but when they are heard, they mix in certain things, which they spew forth, deadly things. And therefore he says "their word," et cetera. Ecclus. 11:34: "from one spark a fire is increased, and from one deceitful man blood is increased."

Then when he says "of whom," he sets down an example for this. For these two, in their time, were corrupting the faith. By whom certain ones, erring, were turned to vain talk, et cetera. Concerning Philetus it is said above at 1:15: "all who are in Asia have turned away from me, of whom are Philetus and Hermogenes." But concerning Hymenaeus it is found in 1 Tim. 1:20: "of whom is Hymenaeus." And he says "they have fallen away." 1 John 2:19: "they went out from us." And this aggravates the matter, because 2 Peter 2:21: "for it would have been better for them not to have known the way of righteousness, than after the knowledge of it to turn back."

But they were erring, saying that the resurrection had already taken place. Concerning which, Matt. 27:52: "many bodies of the saints who had slept arose." And they said that there is no other resurrection to be expected, but that they rose then. In another and better way, they said that just as there is a twofold death, so there is a twofold resurrection, namely of the soul and of the body. Concerning the resurrection of the soul it is found in Apoc. 20:6: "blessed and holy is he who has a part in the first resurrection." They said therefore that all things which are said in the Scriptures were to be referred to the resurrection of souls, which has already taken place. Col. 3:1: "if you have risen with Christ, seek the things that are above." And this error exists even today among heretics, and through it they subvert certain people. And fittingly he says "and they have subverted the faith of some," because they destroy the foundation of the faith. Acts 13:10: "O full of all deceit and all cunning, son of the Devil, and enemy of all justice, you do not cease to subvert the right ways of the Lord."

Then when he says "but the firm," he shows how the faith is not to be totally subverted through heresies. And first, that through heretical doctrines the whole faith of the Church cannot be corrupted; second he shows why God permits some to err, at "but in a great [house]." Likewise, first he shows the immovability of the faith of the elect; second he adds a demonstration, at "having."

He says therefore: they subvert, "but the firm foundation of God stands." For these foundations are those to which the grace of standing immovably is given. Matt. 7:25: "for it was founded upon a firm rock." "Firm," because immovable. Hence it is stated beforehand there at Matt. 7:25, that "the floods came, and the winds blew, and they rushed upon that house, and it did not fall."

The firmness of this depends first on divine predestination; second on our free will. And therefore, as to the first, he says: this firm foundation, "having this seal," that is, this is the sign of this firmness. John 3:33: "but he who has received his testimony has sealed that God is true." This is the first part of the seal, namely from divine predestination, "for the Lord knows who are his." And this is the knowledge of divine predestination. John 10:14: "I know my sheep, and I have other sheep, which are not of this fold." Matt. 7:23: "I do not know you."

But as to the second he says, "let everyone depart from iniquity who calls upon..." As if to say: if they are predestined by God, it is that through free will they will be saved, because from this — that someone does not finally adhere to sin — he shows himself to be predestined. And he sets down two things, which pertain to the ordination in the state of salvation. The first, that he confess the faith; therefore he says "everyone who," et cetera. Rom. 10:10: "but with the mouth confession is made unto salvation." The second, that he withdraw from sin. Matt. 7:21: "not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven," et cetera. And therefore he says "let him depart," et cetera. Isa. 55:7: "let the wicked man forsake his way," et cetera. But as to what he says, "calls upon the name," he does not mean that he only names it with the mouth, but inwardly through faith, and outwardly through work.

Then when he says "in a great," he sets down the reason why God permits some to err, although he loves all. But this can be understood in two ways, because either in general, or in particular with regard to this one or that one. For if you ask, in a particular case, why he gives to this one the gift of perseverance and not to that one, it has no reason except the will of God alone. Augustine: "why he draws this one, and does not draw that one, do not wish to judge, if you do not wish to err," et cetera. But if you ask in general why he gives to some, and to some not, it has a reason, which the Apostle assigns at Rom. 9:16. And it is the same reason as this one, although through other examples.

For therefore he says: "he endured with much patience," et cetera. For according as all the works which God makes in nature and grace are made in order to manifest the glory of God — Ecclus. 42:16: "his work is full of the glory of the Lord" — so also he made diverse creatures, so that the perfection of divine goodness, which cannot be manifested through one, might be sufficiently manifested through another. So also it must be considered concerning one craftsman: in one house there is one window, which is more beautiful than another. If then someone should ask why the whole house is not a window, the reason is that the whole house would be imperfect. Similarly the Apostle says at 1 Cor. 12:17: "if the whole body were an eye, where would the hearing be?" So therefore the Apostle says, in the effect of grace, that it was fitting that God should manifest justice and mercy. For if he saved all, there would be only his mercy; if he damned all, there would be only justice. And therefore, "God willing to manifest wrath," that is, justice, et cetera.

And the reason is similar concerning the perfection of the Church, which had to be perfect, that there might not be diversity in it. In which there is a threefold diversity, namely of the good and the evil, of the good and the better, of the evil and the worse. And assigning this he says, "but in a great house," that is, the Church — Bar. 3:24: "O Israel, how great is the house of God, and how vast is the place of his possession" — "there are not only vessels of gold," etc., where the golden and silver are distinguished from the earthen; likewise the silver from the golden; likewise the earthen from the wooden. In the first, a comparison of the good and the evil is implied; in the second, a comparison of the good and the better; in the third, of the evil and the worse. For the golden and silver are the good; but the golden are the better, the silver less good. Similarly the wooden and the earthen are the evil; but the earthen are the worse, while the wooden are less evil.

Consequently he designates a diversity as to use, so that the good may be vessels "unto honor," as ones appointed for honorable use; but the evil may be earthen and wooden vessels, as ones appointed "unto dishonor," that is, for base use. For just as among men, certain ones, namely the saints, are as it were precious vessels. Ecclus. 50:10: "a solid vessel of gold," et cetera. Acts 9:15: "this man is a vessel of election to me," et cetera. But some are like useless vessels, namely the evil. Isa. 32:7: "the vessels of the deceitful are most evil." Ecclus. 21:17: "the heart of a fool is like a broken vessel." The first vessels are "unto honor," to which eternal life is owed. Rom. 2:7: "to those indeed who according to the patience of good work seek glory and honor and incorruption, eternal life." The second vessels are "unto dishonor." 1 Kings 2:30: "but those who despise me shall be ignoble."

And the aforesaid diversity can otherwise be applied to the diversity of the Church, so that the golden vessels may be the prelates, but the silver, and the wooden, and the earthen may be those holding a lower rank, among whom there is a certain gradation. And what he adds, "some unto honor," etc., is then not to be understood as meaning that all the golden and silver vessels are unto honor, and the earthen unto dishonor, since from whatever state some are saved, and some are damned.