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

He above instructed him how he might resist present tribulations and dangers; here he shows how he may stand against future ones. And first he foretells the future dangers; second he shows his own fitness for resisting, at the place *you, however, have followed*; third he shows how he is to resist, at the place *I testify*. Concerning the first he does two things: first he foretells the dangers of the last times; second he shows how their vices are also to be avoided even now, at the place *and avoid these*. Likewise the first is divided into two: first he foretells that there will be dangers in the last times; second, the cause of the dangers, at the place *and men will be*.

He says therefore: I said, *avoid profane things*, etc.; but these are not only to be avoided now, but in the future certain other things also remain to be avoided. And they are called the last days, because they are near to the last day. Jn. 5:55: *I will raise him up on the last day*. Gen. 49:1: *Gather together, that I may announce to you the things that are to come in the last days*. And he adds *dangerous times will be at hand*, etc. Matt. 24:9: *You will be hated by all nations because of my name*. The cause of these things is the abundance of iniquity, Matt. 24:12: *because iniquity has abounded, the charity of many will grow cold*, since faith and charity will either be nullified or perish entirely; for the more a thing is removed from its principle, the more it fails. And therefore in that time faith and charity will fail all the more, because they are removed further from Christ. Lk. 18:8: *When the Son of man comes, do you think he will find faith on the earth?*

And concerning this he first sets down the root of iniquity; second, its diverse species. Now the root of all iniquity is love of oneself. A twofold love makes a twofold city. But against this: everyone naturally loves himself. I respond. It must be said that in man there are two things, namely a rational nature and a corporeal one. As to the intellectual or rational nature, which is called the inner man, as is said in 2 Cor. 4:16, man ought to love himself more than all others, because he would be foolish who would wish to sin in order to draw others back from sins; but as to the outer man, it is praiseworthy that he love others more than himself. Hence those who love themselves only in this way are blameworthy. Phil. 2:21: *All seek the things that are their own, not the things that are of Jesus Christ*.

From this root the species of iniquity are diverse. Hence he says *covetous, haughty*, etc. And concerning this he does three things: first he sets down the sins that consist in the abuse of external things; second, those that pertain to a man's disorder toward others, at the place *blasphemers*; third, those toward himself, at the place *without self-control*. Now there are two things in external matters, namely abundance of riches, and excellence of goods. As to the first he says *covetous*. And covetousness is set down first, because it is the root of all evils. Or it is close to love of oneself, which is directed toward external goods. As to the second he says *haughty*. Haughtiness is a species of pride, of which there are four: one, when someone attributes to himself that which he lacks. The second, when he attributes to himself what he has from another, as if he had it from himself. 1 Cor. 4:7: *What do you have that you have not received?*, etc. The third, when he attributes to himself what he has from another, but as by his own merits. Lk. 18:12: *I fast twice in the week*, etc. The fourth, when he singularly wishes to appear above all, and this is haughtiness. Ps. 130:1: *Lord, my heart is not exalted*, etc. What he says, *proud*, is reduced to the other species of pride. Jas. 4:6: *God resists the proud, but gives grace to the humble*.

Consequently he sets down the vices with respect to others. And first with respect to superiors; second with respect to equals, at the place *wicked*. The superior is threefold, namely God; and against him he says *blasphemers*. Is. 1:4: *They have forsaken the Lord, they have blasphemed the Holy One of Israel, they are alienated and gone backward*. Likewise parents; and with respect to this he says *disobedient to parents*. 1 Kings 15:23: *To resist is as the sin of divination, and to refuse to obey is as the crime of idolatry*. Prov. 30:17: *The eye that mocks a father, and that despises the childbearing of its mother, let the ravens of the torrents dig it out, and let the young eagles eat it*. Likewise a benefactor as such; and with respect to this he says *ungrateful*. Ps. 37:21: *Who repay evils for goods*, etc. Col. 3:15: *Be grateful*. Wis. 16:29: *For the hope of the ungrateful shall melt away like winter ice, and shall perish like superfluous water*.

Then he sets down the evils that are toward an equal and a neighbor, and they are three. The first pertains to deed; hence he says *wicked*, that is, those who perpetrate grave crimes against their neighbors. Is. 1:4: *Woe to the sinful nation, a people laden with iniquity, a wicked seed, wicked children*, etc. The second pertains to affection; hence he says *without affection*, that is, without the affection of charity, and without peace. Third, with respect to word; hence he says *slanderers*. Lev. 19:16: *You shall not be a slanderer, nor a whisperer among the people*.

Likewise with respect to himself he shows certain other things in three ways: first with respect to the corruption of the concupiscible appetite, second the irascible, third the rational. As to the first he says *without self-control*. Hence one is called without self-control who does not hold himself to a good purpose on account of depraved desires. Ecclus. 26:20: *But no weighing is worthy of a continent soul*. As to the irascible appetite he properly says *harsh*, that is, not meek; for this meekness moderates the passions of anger. Matt. 11:29: *Learn from me, because I am meek and humble of heart*. Ps. 24:9: *He will teach the meek his ways*. Likewise he sets down another thing that pertains to the effect of the irascible appetite, namely the exclusion of kindness; hence he says *without kindness*. For this is natural, that when one of two contraries dominates, it excludes the other. Eph. 4:32: *Be kind to one another*.

Then he sets down the vices that pertain to the corruption of the rational power. Now this power is perfected by prudence; but to prudence is opposed one vice through the abuse of prudence, and another through its privation, and he sets down both. As to the first he says *traitors*. Now sagacity pertains to prudence, which some abuse unto evil, and these are traitors. Prov. 11:13: *He who walks deceitfully reveals secrets*. Likewise constancy, which some abuse while they persist obstinately in evil; hence he says *obstinate*. Prov. 3:5: *Lean not upon your own prudence*.

Then he sets down the vices that pertain to the privation of prudence. And first he sets down the cause of the privation; hence he says *puffed up*. For the proud are inflated in their doings, because they do not measure their own strength, and therefore they fail. Prov. 11:2: *Where pride is, there also shall be reproach; but where humility is, there also is wisdom*. Second he sets down the effect of the privation, because they prefer temporal things to eternal; hence he says *lovers of pleasures more than of God*. Is. 13:22: *Sirens in the shrines of pleasure*. But is it the same thing to be without self-control, and to be a lover of pleasures? I respond. It must be said that it is not, because properly he is called without self-control who has hope of fleeing them, but is overcome by them; but properly the lover of them is the intemperate man, who has a corrupted judgment.

Consequently he sets down pretense, saying, *having indeed the appearance of piety* — 2 Cor. 11:13: *deceitful workers* — *but denying its power*, namely the power of piety, which is said here in two ways. In one way, the very force of piety, that is, its power; hence he says *denying*, that is, not having the truth. Titus 1:16: *They confess that they know God, but in their deeds they deny him*. In another way, because the power of a thing is said to be that on which the whole thing depends. But the whole power of piety depends on charity, therefore he says *its power*, namely charity, *denying*.

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*.

Above, he set before Timothy as an example the persecutions which he himself had suffered. And lest he should seem to have passed through such sufferings alone, he shows that they are common to the saints. And first he teaches how the saints suffer here the defects of punishment; second, how the wicked advance through the defect of guilt, at the place "but evil men."

He says therefore: I have endured persecutions, and not only I, but all. "Piously" is taken in two ways: sometimes for the virtue of piety toward divine worship, above in the same place, "having a form of piety"; sometimes for mercy toward one's neighbor, 1 Tim. 4:8: "piety is profitable unto all things." Therefore all who wish to live piously in Christ, etc., that is, wish to observe the worship of the Christian religion. Tit. 2:12: "that we should live soberly, and justly, and piously in this world, etc." And such will suffer persecution, and especially in the primitive Church, when Christ was attacked on every side by Jews and Gentiles. And therefore John 16:2: "the hour comes that whoever kills you will think that he offers a service to God." Matt. 24:9: "you shall be hated by all nations for my name's sake." Likewise all who wish piously, etc., that is, wish through the faith of Christ to keep mercy toward their neighbor, it is necessary that they suffer persecution, and if not from without, yet from within, namely when they suffer with the defects of their neighbors, whose faults and punishments they see. 2 Cor. 11:29: "who is scandalized, and I am not burned? etc." 2 Pet. 2:8: "dwelling among them, who from day to day tormented the just soul with unjust deeds." Ps. 118:158: "I saw the transgressors, and I pined away, etc." Likewise there are other persecutions, which cannot be lacking to all the saints, namely of the flesh, the world, and the Devil: because, as is found in Gal. 5:17, "the flesh lusts against the spirit." Rom. 7:24: "unhappy man that I am, who shall deliver me from the body of this death?" Ps. 33:2: "many are the tribulations of the just."

Then when he says "but evil men," he shows that the wicked fall into worse evils, namely of guilt. He says "evil" in themselves, namely insofar as they cling to sins. Matt. 21:41: "he will destroy the evil men evilly, etc." And "seducers," namely to the harm of their neighbors, insofar as they lead them away from the way of truth, which is common. Rom., last chapter: "by sweet words and blessings they seduce the hearts of the innocent." But these, not content with the evils which they have done, will advance to the worse. Apoc., last chapter: "he who is filthy, let him be filthy still." But against this, above in the same place: "they shall proceed no further." It must be said that those who advance to the worse are permitted by God, or thus: that they advance to the worse from the intention of their malice, which is always toward evil; but according to divine providence they are prevented, lest they be able to fulfill what they began.

Now the wicked advance to the worse in themselves, insofar as they err concerning the truth. Matt. 22:29: "you err, not knowing the Scriptures, nor the power of God." Likewise they err in deed, and in this way all the wicked err. Prov. 14:22: "all who work evil err." Likewise in their neighbors, because they are seducers, whence he says "sending into error," namely by persuading that they can come to the kingdom of heaven through prosperity, against that which is above, 3:12: "those who wish piously, etc." And Is. 3:12: "my people, they who call you blessed, they themselves deceive you."

Then when he says "but you," he warns him to remain in his instruction. And he exhorts him in three ways: namely on the part of the teacher, on the part of Timothy himself, and on the part of the things which he received. He says therefore: "you have followed my doctrine, etc.," as above 3:10: "therefore remain in these things"; Ecclus. 10:4: "if the spirit of one who has power rises up against you, do not leave your place." 1 Cor. 15:58: "be steadfast and immovable." He says therefore "what you have learned, and what has been entrusted to you," because every Christian learns the things that are of faith; and this is saving doctrine. John 6:45: "everyone who has heard from my Father, and has learned, comes to me, etc." But especially the teachings of the faith are entrusted to prelates, insofar as they must dispense them to others. Gal. 2:7: "when they had seen that the Gospel of the uncircumcision was entrusted to me." And why is it necessary to remain? Because I had it from a teacher of knowledge, who could not err. 2 Cor. 13:3: "Christ speaks in me." And therefore remain firmly in these things, knowing from whom you learned, namely from Paul, who learned not from man, nor through man, etc., Gal. 2.

Second, from his own condition. For it is shameful for a man nourished in good from boyhood to fail in old age. Ecclus. 26:27: "he who passes from justice to sin, God has prepared him for the sword." But Timothy was thus nourished. Prov. 22:6: "a young man according to his way, even when he is old he will not depart from it." Whence he says "and because from infancy you have known the sacred letters," which are the letters of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman, Acts 16:1. Whence his mother had him instructed in them. Which is against the Manichean, because the apostle here names the Old Testament "sacred letters," which cannot be understood of the New Testament, because from his infancy he had not been taught the letters of the New Testament.

Third, from the part of the things which he received, and this is the third reason. For if someone has some knowledge in which there is no usefulness, he abandons it, and passes to another. But if the knowledge is very useful, it is foolish to let it go. And first he makes the argument; second he makes it clear, at the place "all Scripture." He says therefore: I say that you have received the sacred letters, which are not to be despised, because they are useful. Is. 48:17: "I am the Lord your God, teaching you useful things." Whence he adds, saying "which can instruct you." John 6:69: "Lord, to whom shall we go? You have the words of eternal life." John 5:39: "search the Scriptures, in which you think you have eternal life; they are the ones that bear witness of me." And these letters can instruct you unto salvation; but only through the faith which is in Christ Jesus. Rom. 10:4: "for the end of the law is Christ, unto justice to every one that believes." Heb. 11:6: "for without faith it is impossible to please God."

But he makes the argument clear, saying "all." Where he shows that the sacred letters are the way to salvation. And he sets down three things. For he commends the Scriptures by reason of their principle, by reason of their useful effect, and by reason of their final fruit and advancement. For if you consider its principle, it has a privilege above all others, because the others were handed down through human reason, but sacred Scripture is divine; therefore he says "Scripture divinely inspired." 2 Pet. 1:21: "for prophecy was not brought at any time by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Job 32:7: "the inspiration of the Almighty gives understanding." But you will say: how is not every other Scripture also divinely inspired, since according to Ambrose, every truth, by whomever it is spoken, is from the Holy Spirit? It must be said that God works something in two ways: namely immediately, as his own work, like miracles; and something through the mediation of lower causes, as natural works, Job 10:8: "your hands, Lord, made me, etc.," which nevertheless come about by the operation of nature. And thus in man he instructs the intellect both immediately through the sacred letters, and mediately through other writings.

The effect of this Scripture is twofold: namely because it teaches to know the truth, and persuades to work justice. John 14:26: "but the Paraclete, the Holy Spirit, will teach," namely the things to be known, "and will suggest" the things to be done. And therefore it is useful for knowing the truth, and it is useful for directing in action. For there is a speculative reason, and there is also a practical reason. And in each of the two, two things are necessary: namely that it know the truth, and that it refute error. For this work is the work of the wise man, namely not to lie, and to refute the one who lies. As to the first he says "it is useful for teaching," namely the truth. Ps. 118:66: "teach me goodness and discipline and knowledge." As to the second he adds "for reproving." Tit. 1:9: "that you may be able to exhort in sound doctrine, and to reprove those who contradict." Likewise as to the practical, two things are necessary: namely that it lead back from evil, and induce to good. Ps. 33:15: "turn away from evil, and do good." As to the first he says "for correcting," which is to correct from evil. Matt. 18:15: "if your brother sins against you, go, and correct him between you and him alone." Job 5:17: "blessed is the man who is corrected by the Lord." As to the second he says "for instructing in justice." And sacred Scripture does all these things. Is. 8:11: "with a strong hand he instructed me, etc." So then the effect of sacred Scripture is fourfold: namely to teach the truth, to refute falsity — as regards the speculative; to snatch away from evil, and to lead to good — as regards the practical.

Its last effect is that it leads men to the perfect. For it does not make good in just any way, but it perfects. Heb. 6:1: "let us be carried on to perfection." And therefore he says "that the man of God may be perfect," because a man cannot be perfect, unless he be a man of God. For that is perfect to which nothing is lacking. Then therefore a man is perfect, when he is instructed, that is, prepared, unto every good work, not only unto those things which are of the necessity of salvation, but also unto those which are of supererogation. Gal., last chapter: "but doing good, let us not fail."