Thomas Aquinas

Having set forth beforehand the dangers of the last times, and Timothy's fitness for resisting them, here he shows how he should resist. And first the admonition is set forth; second its necessity, at the words for there will be a time. Again, first his solemn charge is set forth; second the admonition, at the words preach the word. In the solemn charge two things are to be considered, namely before whom he makes the charge, and by whom.

Now he makes the charge before two, namely before him who is our beatitude, and before him who leads us into beatitude. Now our beatitude is God. Ps. 32:12: blessed is the nation whose God is the Lord. And therefore he says I testify before God, that is, I call God to witness that I am making this admonition. For this witness is not deceived. 2 Cor. 1:23: but I call God to witness upon my soul. And Christ, whose part it is to lead into beatitude. Rom. 5:2: through whom also we have access by faith into this grace. Or otherwise he does indeed lead in, because he himself is to judge the living and the dead. And then he calls living those who will be found alive at his coming, who indeed will die, but because they will rise again in a short time, they are called living. 1 Thess. 4:14: we who are alive, who remain unto the coming of the Lord, shall not go before those who are asleep. Or he calls living the good, namely those who live the life of grace, and dead, the wicked. 1 John 3:14: he who does not love abides in death. And these too he judges. Acts 10:10: he it is who was appointed by God judge of the living and the dead.

But since Christ is God, how does he here use this conjunction, before God and Christ? I answer: it can be said that it is said before God, namely the Father, and Christ, that is, the Son. For the Father is the fount of divinity.

Then when he says and by the coming, etc., he makes the charge by two things desirable to the saints: the first is the coming of Christ. Luke 12:36: like men waiting for their lord, when he shall return from the wedding. Apoc., the last chapter: come, Lord Jesus. The second is his kingdom. Matt. 6:10: thy kingdom come. He reigns indeed according to a general power over every creature. Matt., the last chapter: all power is given to me in heaven and on earth. But specially and spiritually he reigns in the saints, in the present through grace, and in the future through glory. Which saints are not of this world. John 18:36: my kingdom is not of this world. But this kingdom is begun here, and will be consummated in the future, when all kingdoms will be subjected to him, both willing and unwilling. Ps. 109:1: until I make thy enemies, et cetera.

Next, when he says preach the word, the admonition is set forth, namely that he be urgent in teaching, which is twofold. One toward all, which he sets forth first; the other toward some, and this he sets forth second, at the words reprove. Again, first he admonishes him to carry out the general teaching; second he teaches the manner of carrying it out. He says therefore preach the word, namely of the Gospel. Mark, the last chapter: going into the whole world, preach the Gospel to every creature. In preaching there are two things, namely the declaration of truth, and instruction unto morals. And the preacher ought to do these two things. Luke, the last chapter: beginning at Moses, and all the prophets, he interpreted to them in all the Scriptures, et cetera.

The manner is insistence and continuation, whence he says be urgent in season, out of season. 2 Cor. 11:28: my daily insistence, et cetera. But he says out of season. On the contrary, Ecclus. 20:22: a parable shall be rejected from the mouth of a fool; for he does not speak it in its proper time. Again, Prov. 15:23: a word in season is best.

It must be said that the preacher, according to the truth, ought always to preach in season, but according to the false estimation of the hearers, he ought to preach out of season, because the preacher of truth is always in season for the good, and always out of season for the wicked. John 8:47: he who is of God hears the words of God; therefore you do not hear, because you are not of God. Ecclus. 6:21: how exceedingly harsh is wisdom to unlearned men. For if a man wished to keep this fitting time, so as to speak only to those who wish to hear, he would profit only the just; but it is fitting that sometimes he also preach to the wicked, that they may be converted. And for this out of season is added. Is. 58:1: cry, cease not, et cetera.

Next, when he says reprove, the teaching in particular is set forth, which he sets forth first; second the manner, at the words with all patience. Now in instructing someone, he can instruct him specially, either concerning things pertaining to faith; for instance, that he teach the truth, and remove error; and as to this first he says reprove, namely errors. Titus 2:15: reprove with all authority. Or concerning things pertaining to good morals, and to this he must sometimes bring in one who is good and a superior, and then he ought to admonish gently and kindly; whence he says entreat. 1 Tim. 5:1: rebuke not an elder, but entreat him as a father. Gal. 6:1: you who are spiritual, instruct such a one in the spirit of gentleness, and especially if he does not sin out of malice. But if he is instructing or dealing with one who is evil, he ought to rebuke him; therefore he says rebuke. Titus 1:13: for which cause rebuke them sharply, that they may be sound in the faith. Job 5:17: reject not the rebuke of the Lord.

But what is the manner? With all patience, lest you appear angry, and instruct out of anger, but calmly. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:14: they shall be well-patient, that they may announce. And teaching, namely concerning those things which pertain to faith, and in those things which pertain to morals. Jer. 3:15: they shall feed you with knowledge and doctrine.

Then when he says for there will be, he shows the necessity of the aforesaid admonition. Now there is a threefold necessity of the aforesaid: and the first on the part of the hearers; the second on the part of Timothy, at the words but you; the third on the part of the apostle, at the words for I already. Concerning the first he does two things, for first he sets forth the necessity; second he explains his statement, at the words and from the truth.

The first necessity is the perversity of the hearers in hearing, in that they are unwilling to hear useful things, but curious things. He says therefore, as to the first: be urgent, while they are unwilling to hear sound doctrine, for there will be a time when sound doctrine, etc., when there will be evil teachers. Acts 20:29: I know that ravenous wolves will enter among you after my departure. Whence he says they will not endure, that is, your teaching, namely Christ's, will be hateful to them. Prov. 8:8: all my words are just, there is in them nothing crooked, nor perverse.

The other perversity is that they wish disorderedly to hear curious and harmful things. Prov. 1:22: how long, little ones, will you love childishness, and fools desire those things that are harmful to them, and the imprudent hate knowledge? Therefore he says but according to their own desires they will heap up, that is, they will multiply, et cetera. Against whom it is said, James 3:1: be not many masters, my brethren, knowing that you receive a greater judgment. And it is a heaping up when the unworthy and insufficient are multiplied, and it is more a heaping up if four unworthy ones arise, than if a hundred good ones; because, as is had in Wisdom 6:26, a multitude of the wise is the health of the world. Is. 30:10: speak to us pleasing things. And this is according to their own desires, because one wishes to hear one thing, another another, and thus they seek diverse masters. And he says teachers, itching in the ears, namely the hearers. One is said to have an itching in the feet, who does not wish to rest. But in the ears, he who always wishes to hear new things, unheard-of things, and curious things, and sometimes harmful things. Acts 17:21, the Athenians occupied themselves with nothing else, except either to learn, or to hear something new. And therefore heretical doctrine is multiplied. Prov. 9:17: stolen waters are sweeter, and hidden bread more pleasant, et cetera.

Next, when he says and from the truth, he explains the statement: and first he restates what he had said, that they do not endure sound doctrine, when he says they will turn away their hearing from the truth. Doctrine is sound when it does not have falsity mixed in, therefore they do not endure sound doctrine, since they are unwilling to hear the truth. Hosea 4:1: there is no truth, and there is no mercy, and there is no knowledge of God in the land. John 8:45: if I tell you the truth, why do you not believe me? Second, what he had said, they will heap up, etc., he explains when he says but they will be turned unto fables. A fable is composed of marvels in which truth is lacking. And such things men having an itching in the ears wish to hear. 1 Tim. 4:7: avoid foolish and empty fables.

Then when he says but you, the necessity on the part of Timothy is set forth, to whom the office had been committed; and therefore it was necessary that he preach. And first he admonishes him to solicitude; second he leads him to labor; third he moderates the labor. He says therefore but you, watch. As if to say: these act thus, but you, et cetera. Matt. 24:42: watch, because you know not what hour your lord will come. Luke 2:8: and there were shepherds in the same region watching, and keeping the night watches over their flock. Rom. 12:8: he who is in charge, with solicitude.

But because solicitude without labor is empty, therefore first he leads him to labor universally; second he determines in what he must labor; third the necessity of laboring. He says therefore: watch, but in such a way that you do something; and therefore labor. Wisdom 3:20: the fruit of good labors is glorious. And this in all things, that is, in every kind of man. Is. 32:15: blessed are you who sow upon all waters. Mark, the last chapter: preach the Gospel to every creature.

Whence next he determines in what he must labor, saying do the work of an Evangelist, that is, evangelize. For this is a noble work; because for this Christ was sent. Luke 4:43: to other cities I must preach the gospel, because for this I was sent. Is. 41:27: the first shall say to Sion: behold, I am here, and I will give an evangelist to Jerusalem. Now sometimes an Evangelist is said to be one who wrote a Gospel, and thus there are four; sometimes one who preaches it, and thus it is said here and in Eph. 4:11.

Now the necessity of this labor is, because it is your ministry, committed to you. And therefore fulfill it, namely by preaching. Col. 4:17: say to Archippus: see to the ministry which you have received in the Lord, that you fulfill it. Now he fulfills the office of an Evangelist, who preaches by word, and fulfills by deed. Acts 1:1: Jesus began to do and to teach.

Next he leads him to moderation, saying be sober, either with regard to bodily sobriety, which befits a preacher. For drunkenness is an enemy of wisdom. Eccle. 2:3: I thought to withdraw my flesh from wine. Or rather sobriety is put here for discretion. Acts 26:25: I speak words of sobriety, and of truth. 1 Peter 5:8: be sober, et cetera.