Thomas Aquinas

He above described the dangers of the last times, and assigned the cause; here he teaches that such things are also to be avoided at present. And first he sets forth a warning about avoiding these; second he shows in which men the aforesaid things appear at present, at the place *for of these*. He says therefore: I have said that in the last times there will be most wicked men. But do not believe that you are safe at present; but even now avoid these, and such men, namely lest you fall into a similar error. Titus, last chapter: *a heretical man, after a first and second correction, avoid*. And although as to some things they are to be avoided, yet not as to the discourse of exhortation. And then he shows that even now there are some such men. And first he shows the harm which they inflict; second, the defect which they suffer, at *reprobate men*; third, the impediment by which they are restrained, at *but further*. Concerning the first he does two things, for first he shows the impediment which they inflict on subjects; second, the impediment which they inflict on prelates, at *but just as*. Again the first is divided into two; for first he shows their imprudence; second their cunning, at *and captive*.

As to the first he says: *avoid these*, because there are already some such, for *of these*, that is, of their number, *are*. 1 John ch. 2, 18: *now there are many Antichrists*, et cetera. Nor should you understand that they were of these, but rather that they are, namely wicked and ungrateful, etc., because sinners already converted ought not to be called sinners. Ps. 15, 4: *nor will I be mindful of their names through my lips*. Then when he says *who penetrate houses*, he shows their malice. And it can be expounded literally, as men inordinately thrusting themselves in, and going about for the sake of gain. Against which, Ecclesiasticus 21, 25: *the foot of the fool is quick into the house of his neighbor*. But on account of this, some are not forbidden to visit the afflicted in their houses. James 1, 27: *religion clean and undefiled before God and the Father is this, to visit orphans and widows in their tribulation*, et cetera. Or *house* can be expounded metaphorically, that is, as conscience. Wisdom 8, 16: *entering into my house, I shall rest*, et cetera. Those therefore penetrate houses who, with cunning, wish to know the secrets of conscience, in order to deceive others. Ecclesiasticus ch. 13, 14: *with much talk he will tempt you, and smiling he will question you*. Nevertheless, for those who have charge, it is permitted to inquire into the state of conscience. Proverbs 27, 23: *diligently know the countenance of your flock, and consider your herds*.

Then when he says *and lead captive*, he shows their cunning. And first their malice is touched upon, because they lead away from liberty and the state of grace. James 1, 25: *but he who has looked into the law of perfect liberty*, et cetera. And they lead into the state of servitude, which is the state of sin. Ps. 125, 1: *when the Lord turned back the captivity of Sion*, et cetera. For this the name of captivity implies. Isaiah 5, 13: *therefore my people is led captive, because it had not knowledge*. Second, he shows upon which persons they exercise their malice, whom he describes first from the frailty of sex; second from the malice of manner of life; third from the vanity of affection; fourth from the defect of discretion.

As to the first he says *little women*, who are of lesser discretion and of the more fragile sex. And he says *little women*, because great ladies have certain counselors, whence they cannot be seduced. But these are destitute of such help. Matthew 23, 14: *you devour the houses of widows*. 1 Maccabees 1, 34: *they led women captive*, et cetera. As to the second he says *burdened with sins*. Sin is a burden, because it does not permit one to walk freely, nor to be upright and stand, but bends one down. Ps. 37, 5: *like a heavy burden, they have grown heavy upon me*. And therefore they especially deceive these, because sin prepares the way for seduction. Likewise, because they are evil, they fear to resist, lest they be lost. As to the third he says *who are led by various desires*, that is, they are apt to be seduced on account of the various desires which they have. James 1, 8: *a man double in soul is inconstant in all his ways*. And therefore the first woman was seduced because she did not stand constantly in the words of the Lord, but said: lest perhaps we die. Ecclesiasticus 9, 3: *do not look upon a woman of many desires*. As to the fourth he says *always learning, and never*, et cetera. Curiosity always strives to seek new things, and does not wish to persist. Hence he says *always learning*. Proverbs 9, 13: *a clamorous woman*, et cetera. Yet this which he says, *always learning*, can be referred back to those who penetrate houses.

Then when he says *just as*, he shows the harm which they bring upon prelates, and the harm of resisting their teaching. And he brings in an example from Exodus, where the magicians of Pharaoh resisted Moses, because from the beginning of the world there has always been a struggle between truth and falsity. 2 Peter 2, 1: *but there were also false prophets among the people, as also among you*, et cetera. But in Exodus these magicians are not named, but here they are, which perhaps he had from certain sayings of the Jews. So also they resist *the truth*, namely which we preach. Job 24, 13: *they themselves were rebels against the light*. Acts 17: *you have always resisted the Holy Spirit*.

Consequently, when he says *men*, etc., he shows their defect in faith and in work. In work, *reprobate men*. The Gloss: *in works, that is, who by their works show themselves reprobate*. Jeremiah 6, 3: *call them reprobate silver*. Likewise in faith, *corrupted in mind*, that is, in the rational power. For each thing is then said to be corrupted, when it falls short of its proper power. But the proper perfection of the mind is the knowledge of truth. Hence he is said to be corrupted in mind who falls short of the knowledge of faith.

Consequently, when he says *but further*, he shows how they are restrained; and first he shows that they are to be impeded; second he teaches the manner of impeding, at *their folly*. But it must be known concerning the first that the will to harm is in man from himself, but the power to harm is from God permitting it. And God does not permit the evil man to harm as much as he wills, but imposes a limit. Job ch. 38, 11: *and here you shall break your swelling waves*. So also the Devil did not harm Job, except according to what he was permitted by God. So Arius did not harm the Church, except as much as the Lord permitted. Apocalypse 7, 3, the Angel says: *do not harm the earth or the sea, nor the trees, until we have signed the servants of God on their foreheads*, et cetera. And he says *further*, namely than God permits, *they shall not advance*. The manner of impeding is that their cloak and concealment be taken away, which are to be taken away, because they do harm. Job 41, 4: *who will reveal the face of his garment*, et cetera. And therefore he says *their folly shall be manifest*, God disclosing it, when he will illuminate the hidden things of darkness, etc., as is said in 1 Corinthians 4, 5. Just as also that of those, namely of the magicians of Pharaoh, was manifest, because they could not perform the signs.

Then when he says *but you*, etc., he shows the fitness of Timothy for resisting dangers of this kind. And first he shows that he was fit from the training of the Apostle; second from experience of the Scriptures, at *from infancy*. Again, first he shows how he was sufficiently instructed by the Apostle; second how he could be universally instructed by others, at *everyone who*, et cetera. Concerning the first, first he shows how he was instructed by word; second how by example, at *purpose*. But it must be known that someone is instructed by word in two ways: in one way, concerning the truth to be known; in another way, concerning justice to be done.

As to the first he says *but you have followed my doctrine*, that is, you have been instructed in the Catholic faith; therefore you can well avoid them. As to the second he says *my instruction*. Instruction is a training, which concerns certain things to be done, which are subject to human operation. Philippians 4, 12: *everywhere and in all things I have been instructed*. Likewise how he had been trained by example. And first as to the good to be done; second as to the evils to be endured, at *patience*.

In doing good, he sets down two things. The first is the intention of a right end; and as to this he says *purpose*, which concerns faith. Wisdom 8, 9: *I purposed therefore to bring her to myself to live with*. And to this one arrives through good works, which are derived from three virtues, namely faith, hope, and charity. And first he sets down faith, when he says *faith*. Hebrews 11, 6: *without faith it is impossible to please God*. Second, hope, when he says *longsuffering*, which waits for a long time. 2 Corinthians 6, 6: *in longsuffering*. Third, charity, when he says *love*. 1 John 3, 14: *he who does not love, remains in death*.

Then, concerning the evils to be endured, he instructs him as to three things, bringing them back to memory. First, the patience which he had; likewise the evils which he endured; likewise the divine help which was present to him. First therefore he sets down *patience*, which *has a perfect work*, James 1, 4. And first he sets down the matter of patience, namely persecutions in general. Matthew 10, 23: *if they persecute you in one city, flee into another*. Likewise in particular, when he says *sufferings*, which namely he suffered in his own body. 2 Corinthians 11, 25: *three times I was beaten with rods*, et cetera. Third, in the particular instance, when he says *what things happened to me at Antioch*, etc., Acts 16 and 17. The Jews persecuted him, Timothy being present. But divine help was present. And therefore he says *and out of them all the Lord delivered me*. 2 Corinthians ch. 1, 4: *who comforts us in all our tribulation*.