Commentary on 2 Timothy (Super II Epistolam ad Timotheum Lectura)

Above he led Timothy to diligent preaching of the Gospel; here he leads him to constant endurance of martyrdom. And first he leads him to sustain suffering for the salvation of the faithful; second he teaches him how he should resist unbelievers, at "do not with words." Again, first the preparation for enduring martyrdom is set forth; second, the exhortation to martyrdom, at "be mindful." The preparation for martyrdom is set forth as to three things. The first is fortitude of soul; the second is the dispensing of goods, at "and what you have heard"; the third is the fruitful labor of warfare, at "labor."

Now fortitude is required for martyrdom, which concerns the dangers of death. And therefore he says "you therefore, my son" — namely, whom I have begotten through the Gospel — "be strengthened in grace." Ps. XXX, v. 24: "Act manfully, and let your heart be strengthened." Which is not in you — namely, whose strength is vain — but in Christ Jesus. Eph. c. VI, 10: "Be strengthened in the Lord, and in the might of his power." Or "in grace," etc., that is, in the free gift of God through Christ. Io. I, 17: "Grace and truth was made through Jesus Christ."

The second is the dispensing of goods. Concerning which it must be noted that when someone is brought to death, he disposes of his own things. Therefore the saints ought to be no less solicitous about the spiritual goods entrusted to them, that these not perish after their death, but that they entrust them to others; and therefore he warns him that, if he should come to martyrdom, he should dispense the teaching of the faith. And first he states how he received it, namely through hearing; hence he says "what you have heard from me," and I from Christ. And I say "from me" not singularly, but confirmed through many witnesses, that is, through the law and the prophets. Rom. III, 21: "witnessed by the law and the prophets." Or through the apostles. I Cor. XV, 11: "For whether I, or they, so we have preached, and so you have believed." "Commend these things," inasmuch as they have been received. Sap. VII, 13: "which I have learned without deceit, and communicate without envy." "To faithful men" — namely so that they should not seek temporal gain, but the glory of God. I Cor. IV, 2: "Here now it is required among stewards, that a man be found faithful." Matthaeus XXIV, 45: "a faithful and prudent servant, whom the lord has set over his household," et cetera. Again, it must be those who are fit for dispensing; therefore he says "who fit," et cetera. Now they ought to be fit in three ways. First in understanding, that they be wise in understanding. Lc. XXI, 15: "I will give you a mouth and wisdom," et cetera. Again in tongue, that they be eloquent in teaching. Is. l, 4: "The Lord has given me a learned tongue, that I should know how to raise up by a word him who has fallen." Again in work, for "Jesus began to do and to teach," Act. I, 1.

Then when he says "labor," the third is set forth, which is the lawful labor of warfare, to which he first exhorts; second he sets forth the reward of the labor, at "for indeed he who"; third, the wages of warfare, "him who labors." Again, first he exhorts to lawful labor; second he explains what labor is lawful, at "no one." He therefore says "labor as a good soldier of Christ." Now one is a soldier of Christ in three ways. First, insofar as he fights against sins. Iob VII, 1: "The life of man upon earth is a warfare"; and XIV, 14: "All the days in which I now war, I wait," et cetera. And this fight is against the flesh, the world, and the devil. Eph. ult.: "Our wrestling is not against flesh and blood," et cetera. Second, one is a soldier of Christ by fighting against errors. II Cor. X, 4: "The weapons of our warfare are not carnal, but mighty to God, destroying counsels unto the destruction of fortifications," et cetera. Third is the warfare of martyrs against tyrants. And this is more laborious. Iob XXV, 3: "Is there any numbering of his soldiers?" And a soldier ought not to rest, for he is so called from having to sustain warfare.

Then when he says "no one," he explains what lawful labor is. And first he leads him to labor; second he shows what sort the good soldier ought to be, at "that he may please him." First, concerning the first he does two things: he sets forth an example; second he makes it clear. He therefore says "no one warring for God," et cetera. Concerning the first it must be known that the end of spiritual warfare is one thing, and the end of bodily warfare is another; for the end of bodily warfare is that one obtain victory against the enemies of the fatherland, and therefore soldiers ought to abstain from those things which draw them away from the fight, namely from business and delights. I Cor. IX, 25: "He who strives in the contest abstains from all things." But the end of spiritual warfare is that they have victory over men who are against God; and therefore it is fitting that they abstain from all things which draw them away from God. Now these are secular affairs, for the anxiety of this age chokes the word. And therefore he says "entangles himself."

But on the contrary: secular affairs are temporal, yet the apostle did this, when he lived by the labor of his own hands. I respond. It must be said that the apostle says "entangles," and does not say "exercises." Now he is entangled by these things, whose care and anxiety is joined about them. And then properly these very things are forbidden to the soldiers of Christ, in which it is shown that the mind need not be entangled. Again, he does not say simply "is entangled," but says "entangles himself," because sometimes one is entangled, and does not entangle himself. For he entangles himself when he takes up affairs without piety and necessity; but when the necessity of an office of piety and authority is exercised, then he does not entangle himself, but is entangled by such necessity. Rom. XVI, 2: "that you assist him in whatever business he shall need of you." Now the reason why they ought not to entangle themselves is "that he may please him to whom he has proved himself." I Io. II, 15: "If anyone loves the world, the charity of the Father is not in him." For he who is a soldier of Christ has devoted himself to warring for God; and therefore he ought to strive that he may please him to whom he has devoted himself.

Then when he says "for indeed he who," he sets forth the reward of the labor. And because someone might say: O Paul, you impose great things, but what is the fruit of these things? He responds: take an example from secular contests, where not all, but those who fight lawfully receive the crown. So therefore it will also be in spiritual things, that no one will be crowned, unless he keeps the due laws of the fight. I Cor. c. IX, 25: "They indeed that they may receive a corruptible crown, but we an incorruptible one." Sap. c. IV, 2: "Crowned, she triumphs forever."

Then when he says "him who labors," he shows the wages, and forbids him secular affairs. And first he sets forth the wages under a metaphor; second he explains, at "understand." For the office of preachers and teachers is the office of soldiers, insofar as they rise up against enemies and vices; likewise of farmers, insofar as they produce fruit by advancing men to good things. Of this the field is the Church, and the principal farmer is God, working inwardly and outwardly. Io. XV, 1: "I am the true vine, and my Father is the farmer." But men apply their ministry outwardly. I Cor. III, 6: "I planted, Apollo watered, but God gave the increase." These are the outward farmers. Iob c. XXXI, 39: "if I have afflicted the soul of its farmers." This farmer, therefore, ought to receive fruit; the fruits of this are the works of the virtues. Eccli. XXIV, 23: "My flowers are the fruit of honor and honesty." Gal. V, 22: "But the fruit of the spirit is charity, joy, peace, patience." Among these fruits are also the fruits of alms. Act. IX, 36: "she was full of good fruits and of alms which she did." These, therefore, ought principally to receive the fruit, that they themselves may rejoice. First, concerning the fruits of their subjects. Phil. IV, 1: "therefore, my dearest and most longed-for brothers, my joy and my crown." Second, concerning temporal subsidies, not as the principal reward, but as wages. Gal. VI, 6: "But let him who is instructed in the word share with him who instructs him, in all good things." Matth. c. X, 10: "The laborer is worthy of his food."

Then when he says "understand," he explains what he had said, following the manner of Christ after parables. Matth. XIII, 9: "He who has ears to hear, let him hear." As if he were to say: reduce these things to spiritual understanding. Dan. X, 1: "understanding is needed in the vision." As if someone might say: you say, "receive wages," O Timothy; but you yourself do not do this, since you wish to live by the labor of your hands. Hence "understand what I say," for discretion is necessary, since wages are not to be received where there is occasion of avarice against the Gospel, or on account of covetousness, or on account of idleness. And this you will be able to understand, for "he will give," et cetera. I Io. II, 27: "The anointing will teach you concerning all things."

Above, the preparation for martyrdom was set forth; here the exhortation to it is set forth, and first he sets forth in advance the example of the reward; second, the example of martyrdom, at in which I labor; third, he shows the connection of the reward to martyrdom, at faithful is the saying. For the reward of the precious death of martyrdom is the glorious resurrection, the example of which preceded in Christ our head. And therefore he says be mindful, etc., as if to say: our Lord Jesus Christ — supply: keep him in mind against tribulations. Prov. 3:6: In all your ways think on him, and he will direct your steps. For there are many things to be thought about in him, but especially the resurrection. To this all things are ordered, and especially the whole state of the Christian religion. Rom. 10:9: If you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. And note that he says raised up, because although the Father raised him, yet he also rose by his own power, and he is the first of those rising, 1 Cor. 15:20. But because he rose according to human nature, and died, of the seed of David. Rom. 1:3: who was made to him of the seed of David according to the flesh, et cetera. According to my Gospel, that is, preached by me. 1 Cor. 15:1: But I make known to you the Gospel which I preached to you. He who preaches the Gospel is a minister of the Gospel, just as he who baptizes is a minister of Baptism. Yet it cannot be said "my Baptism," but "my Gospel" can be said thus. And this is so because exhortation and solicitude contribute much.

Then, when he says in which I labor, he shows himself as an example of martyrdom, and first its punishment; second its cause, at therefore all things. Now he shows three things to be in the punishment, namely bitterness, reproach, and constancy. Bitterness, when he says in which, namely in preaching the Gospel, or for which I labor, that is, I am afflicted, and this even unto bonds, because when he wrote this epistle, he was at Rome in bonds. Eph., last chapter: the ministry of the Gospel, for which I act as ambassador in a chain. Reproach as regards unbelievers, when he says as an evildoer. For Christians then were reputed the worst. Lc. 9: Blessed will you be when men hate you, and separate you, and reproach you, et cetera. Christ too was condemned, as an evildoer. Is. 53:12: and he was reputed with the wicked. But he shows constancy, when he says but the word of God, et cetera. For although the body is bound, yet the word of God is not bound, because preaching came from the will of the apostle, which is free, especially on account of the efficacy of charity, which fears nothing. Rom. 8:38: For I am certain that neither death, nor life, et cetera. Because, as it is said in 1 Jn. 3:20, God is greater than our heart. And it is said that, existing in bonds, he converted many.

Then, when he says therefore I endure all things, he shows the cause, because it is not the punishment that makes a martyr, but the cause. Now the cause of martyrdom is twofold, namely for the sake of divine honor, and the salvation of one's neighbor. For the sake of God indeed, because Rom. 8:36: for your sake we are put to death all the day long. For the salvation of neighbors, because he says here for the sake of the elect. Jn. 15:13: Greater love has no one, than that someone lay down his life for his friends. 1 Jn. 3:16: because he laid down his life for us, and we ought to lay down our lives for the brethren. And he says for the sake of the elect, because whatever good things happen, they redound especially to the good of the elect, not of the reprobate. And how? That they too may obtain salvation. But is the Passion of Christ sufficient? It must be said that it is, effectively, but the passion of the apostle was expedient in two ways. First, because it gave an example of persisting in the faith; second, because the faith was confirmed, and from this they were led to salvation. And this in Christ, that is, which comes to us through him. Matt. 1:21: for he will save the people from their sins. And this not only salvation, present in grace, but also with heavenly glory. Matt. ch. 5:12: your reward is abundant in the heavens.

Then, when he says faithful is the saying, he sets forth the connection of the reward to the merit of martyrdom. And first he sets forth the attestation; second, the consequence, at for if we have died together; third, he confirms it by testimony, at these things put in remembrance. He says therefore faithful is the saying, that is, the word which I shall say is faithful. Apoc., last chapter: these words are most faithful, et cetera.

Then, when he says for if, et cetera, he sets forth the consequence. And first concerning the reward of the good; second concerning the punishment of the evil, at if we deny. In the reward of the good there are two things, namely restoration through the resurrection, and the addition of glory to which they will rise. And therefore first he shows that through Christ one comes to the restoration of life; second that through him one comes to the resurrection, at if we endure. He says therefore if we have died together, namely with Christ, and this through the reception of the sacrament in Baptism. Rom. 6:4: for we are buried together with him through Baptism into death. Likewise through penance, by mortifying ourselves. Gal. 6:24: those who are Christ's have crucified their flesh with the vices and lusts. Likewise by dying for the confession of truth, just as Christ also did. Ps. 115:15: Precious in the sight of the Lord is the death of his saints. If therefore we have died together, we shall also live together, that is, just as he rose, so shall we too. Rom. 6:5: If we have been planted together with the likeness of his death, we shall be also of his resurrection.

Then he treats of the glory, which the saints merit through the ignominy of death. Lc., last chapter: was it not necessary that Christ should suffer these things? And therefore he says if we endure, namely afflictions and reproaches patiently, we shall reign together, that is, we shall arrive at the kingdom together with him. Matt. 5:10: Blessed are those who persecution, et cetera.

Then, when he says if we deny, he shows the consequence as regards punishments. Now one can sin against the faith in two ways: first, by denying it outwardly; second, by laying it aside inwardly. As to the first, he says if we deny, namely before others, he will deny us in judgment. Matt. 25:12: Amen I say to you, I do not know you. To deny is not to acknowledge them to be of his own sheep. As to the second, he says if we do not believe, that is, if we cast faith from the heart, he remains faithful, that is, he holds to his own faithfulness. Hence he remains faithful in his faith, because faith is nothing other than participation in, or adherence to, the truth. But he himself is the very truth, which cannot deny itself. Therefore he is not omnipotent. I respond. From this he is omnipotent, that he cannot deny himself. For to be able to fail pertains rather to impotence, because that something should fail from its own being is through a weakness of its own power. But for Christ to deny himself is to fail from himself; this very fact, therefore, that he cannot deny himself, is the reason of perfect power. Hence sin does not fall upon him, as has been said, nor can he deny his power and his justice without punishing. Matt., last chapter: but he who does not believe will be condemned. But can God not remit the punishment to someone? He can indeed according to the order of his wisdom, but against the order of wisdom and justice, he cannot.

Then, when he says these things put in remembrance, et cetera, he confirms it by testimony; as if to say: I admonish along with others, that you may always keep it in your heart, testifying before God, that is, bringing forward as witness him before whom I speak.

Then, when he says do not with words, he shows how he resists unbelievers, because first he sets forth in advance the manner of resisting; second he shows what the things are which he resists, at profane. Likewise, first he excludes the undue manner of resisting; second he sets forth the due manner, at diligently. Concerning the first, first he excludes the undue manner; second he assigns the reason, at to nothing. He says therefore do not contend with words. Contention implies a contending in words. It can therefore be understood in two ways, because one speaking with acrimony is depraved in two ways. In one way, if by this one inclines to the favor of falsity, as when someone attacks the truth with a confident clamor. In another way, on account of disorder, as when one uses acrimony either beyond the due measure, or contrary to the quality of the person. But if it is done moderately, and with due circumstances, and on behalf of the truth, it is not a sin. And thus in rhetoric it is one instrument of exhortation. Yet in sacred Scripture it is taken according as it implies disorder. 1 Cor. 11:16: If anyone seems to be contentious among you, we have no such custom, nor does the Church of God. And he says with words, because some dispute only with words of reproach. And this properly is to contend. If this is done not with words only but with true reasons, this is to dispute, not to contend.

Then, when he says it is useful for nothing, he shows the reason for the teaching. For moderate disputation, when it is done with reason, is useful for instruction; but when it is with words only, then it is litigious. Therefore he says but to the subverting, and this in two ways: in one way, while what is certain comes into doubt; in another way, because the hearers are scandalized. Prov. 14:23: Where there are many words, there is frequently poverty; hence Jas. 3:16: Where there is envy and contention, there is inconstancy and every wicked work. But should one not dispute about the faith before the people without contention? I respond. A distinction must be made, on the part of the hearers, because either they are being solicited by unbelievers, and then public disputation is useful: because through this the simple are made more instructed when they see those who err refuted. But if they are not being solicited by unbelievers, then disputation is not useful, but dangerous. Likewise a distinction must be made on the part of the one disputing, because if the disputant is prudent, so that he clearly refutes the adversary, then he ought to dispute publicly; but if not, in no way.

Then, when he says diligently take heed to yourself, he sets forth the due manner of resisting. And first as regards right intention; second as regards right action; third as regards right doctrine. For he who wishes to dispute must first examine his own intention, whether he is moved by good zeal. Therefore he says to show himself approved to God, who indeed tests the heart. 2 Cor. 10:18: For it is not he who commends himself that is approved, but he whom God commends. Ps. 16:3: You have proved my heart, and visited it by night. Likewise, that he confirm through his works the doctrine which he preaches with his mouth, which unless he does, he is worthy of confusion. Hence he says a workman that need not be ashamed, as if to say: do these things, and thus you will not be put to confusion. Likewise, that he rightly handle the word of truth, teaching things true and useful to the hearers. Hence he adds rightly handling the word of truth, not seeking gain and glory. 2 Cor. 2:17: We are not like many, adulterating the word of God, but out of sincerity, as from God, in the sight of God, we speak in Christ.

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.

Above he showed that profane things are to be avoided by an argument taken from harm; here he shows the same thing by an argument taken from fruit. And first he sets forth the avoidance; second, its fruit, at the words *he shall be a vessel*. For he calls the avoidance a cleansing. He says therefore: there are certain vessels unto dishonor; therefore if anyone shall have cleansed himself from these, because the fellowship of such men defiles. Ecclus. 13:1: "He who touches pitch shall be defiled by it." And therefore they are to be fled. 2 Cor. 9: "Go out from the midst and be separated, says the Lord, and touch not the unclean thing," etc.

But the fruit that follows is fourfold. The first is from the ordering toward glory, because *he shall be a vessel unto honor*; because if he is defiled by them, he will be unto dishonor; if he cleanses himself, unto honor. Ps. 138:17: "Friends are made exceedingly honorable," etc. Prov. 25:4: "Take away the rust from silver, and there shall come forth a most pure vessel." The other effects are of grace, of which the first is the sanctification of man; the second is the ordination of man through right intention; the third through the execution of the work. As to the first, therefore, he says *sanctified*. 1 Cor. 6:11: "You are washed, you are sanctified." But as to the second he says *useful to the Lord*. But does he need our service? No. Ps. 15:2: "You have no need of my goods." But he says *useful to the Lord*, that is, its usefulness will redound to the honor of the Lord. Acts 9:15: "that he may carry my name before the Gentiles, and kings, and the children of Israel." As to the third he says *prepared unto every good work*. Ps. 118:60: "I am ready, and am not troubled." And he says *unto every good*, because affirmative precepts do not oblige always. And therefore he ought to be prepared, so that he may act when it is necessary.

Then, when he says *youthful*, he shows how profane things are to be avoided. And he sets down two things to be avoided: the first is depraved conduct; the second is bad doctrine, at the words *but foolish*. Concerning the first he does two things, because first he shows what is to be avoided; second, what is to be followed, at the words *follow after*. He says therefore: I say that you ought to avoid these things, so that you may be a cleansed vessel; therefore *youthful*, etc. It should be considered that he says this because this one was young. And these are the desires of external vanities, and of carnal pleasures. It is natural for the young to desire these things. Eccl. 11:10: "youth and pleasure are vain." Of which there is a twofold reason. One, because they have not experienced other things; the second, because delights of this kind are naturally ordered as a medicine against labors. But nature labors in the young, and therefore they are inclined toward them.

Then, when he says *but follow after justice, faith, hope, charity, and peace*, he shows what things are to be followed. And they are four, of which the first orders one toward subjects, and this is justice, because the prince is the guardian of justice. Prov. 20:8: "The king who sits on the throne of judgment scatters all evil with his look." The second orders one toward him, and this is faith, without which it is impossible to please God, Heb. 11:6. The third is hope. The fourth orders one toward each neighbor, namely charity and peace, which extends even to enemies. 1 Cor. 13:2: "If I should have faith, so that I might move mountains, but have not charity, I am nothing." From charity follows joy. But peace implies ordered concord.

But what he adds, *with those who call upon*, etc., can be expounded in one way by referring it to what was immediately said; as if he were to say: follow after peace with these, etc. And what he says, *out of a pure heart*, is set down, because it is not a specious praise, etc. But Heb. 12:14 says: "Follow peace with all men." Why then is it said here, *with those who call upon the Lord out of a pure heart*? I respond. It must be said that, as much as is in us, we ought to have peace with all, if it can be done; but there cannot be peace between the good and the wicked, because peace implies concord, which cannot be had with the wicked. In another way, *with these*, etc., is read so as to be referred to the whole preceding passage; as if he were to say: follow after justice, peace, and all things, just as also those who call upon, etc., do.

Then, when he says *but foolish*, he exhorts to the avoidance of bad doctrine. And first he teaches what is to be avoided; second, what is to be followed, at the words *but gentle*. Concerning the first he does two things; because first he sets forth the teaching; second, he assigns the reason, at the words *knowing that*. Foolish questions are to be avoided, as to their matter, because they are about foolish things, that is, about those things which are contrary to wisdom, that is, about those things which are against divine wisdom. Man ought not to raise these, but to resist them. Jer. 10:14: "Every man has become foolish by his own knowledge." But he says *without discipline*, as to the manner, because they are clamorous. Or *without discipline* on the part of those things about which doubt is raised, as for instance if one should turn into doubt what the whole Church holds. Job 34:35: "But Job has spoken foolishly, and his words do not sound discipline." But questions are to be loved only insofar as they lead to truth: by this, that it is fitting that all should say one thing. But foolish questions do not lead to truth, but to strife, which is to be avoided. Is. 58:4: "Behold, you fast unto strife and contention," etc. And therefore he says *but the servant of the Lord*, that is, him who gives himself to the service of the Lord, *must not wrangle*. 1 Tim. 3:33: "not quarrelsome."

Then, when he says *but gentle*, he shows what is to be followed. And first he sets down the teaching; second, the reason, at the words *lest at any time he give*. Again, the first is divided into two, because first he sets forth a certain general thing for all; second, certain things necessary for each, at the words *teachable*. The general thing which he who wishes to dispute ought to have, is that he be gentle. Ps. 24:9: "He will teach the meek his ways." For gentleness is a virtue restraining from anger, which disturbs the judgment of reason, which is necessary in inquiry and in the judgment of truth. Matt. 11:29: "Learn from me, because I am meek and humble of heart."

In particular, however, he ought to have, with respect to superiors, teachableness; with respect to persecutors, patience; with respect to false teachers, correction. As to the first he says *teachable*, that is, ready to be corrected by anyone. And this is heavenly wisdom. James 3:17: "But the wisdom that is from above is first indeed chaste; then peaceable, modest, persuadable," etc. As to the second he says *patient*. Ps. 91:15: "They shall be well patient, that they may declare." Prov. 19:11: "The learning of a man is known through patience." As to the third he says *correcting with modesty*, because correction ought to be modest. Gal. 6:1: "You who are spiritual, instruct such a one in the spirit of gentleness," etc.

Then, when he says *lest at any time*, he assigns the reason for the avoidance, and answers a certain tacit question. For someone could say: these resist the truth, and therefore the necessity of correcting is imminent. I respond that God the Father can lead them back to repentance, and toward this the just man ought to strive. And first he sets forth beforehand the repentance, which he ought to intend against adversaries; second, the fruit of repentance; third, the necessity of repentance.

He says therefore *lest at any time*, that is, that God may at some time give them repentance, because they resist out of pride, to whom it seems difficult that repentance be given. Here the error of Pelagius is excluded, who says that the gifts of grace are from our works, which is shown by this to be false, because even the beginning of good things, namely repentance, is given by God. Lam. 5:21: "Convert us, O Lord, to you, and we shall be converted." Prov. 19: "From your fear we have conceived."

But the fruit of repentance is twofold, namely the knowledge of truth, and liberation from the power of the devil. As to the first he says *unto the knowledge of the truth*, because when the truth is resisted out of malice, that very malice of theirs blinds them; therefore when the malice is taken away, they know the truth. John 8:32: "And you shall know the truth." As to the second he says *and may recover themselves from the snares of the devil*, that is, from the occasions of errors on the part of the intellect, such as false imaginings, and on the part of the affections, such as are envy, pride, and things of this kind.

But the necessity of repentance is great, for unless they have it, the devil dominates over them. Hence he says *by whom they are held captive*, because "he who commits sin is the slave of sin," John 8:34. And he says *unto his will*, namely, to be followed. Or: so that he may do his own will concerning man. But on the contrary, he does not immediately cast down as he would wish. It must be said that he obtains only as much as is permitted to him; but it is difficult that what he holds be taken away from him. Is. 49:24: "Shall the prey be taken from the strong? or can that which is taken by the mighty be safe?"