Chapter II.
(Vers. 1, 2.)
(Verse 1, 2.) Therefore, my son, be strengthened in the grace that is in Christ Jesus, and in the things which you have heard from me through many witnesses. Entrust these things to faithful men, who will be capable of teaching others. He commands that this person be steadfast and strong in teaching the grace of God, which has been given in Christ Jesus; and not only in grace, but also in the mysteries that pertain to Christ. He wants the secrets to be handed down to faithful and worthy individuals who are able to teach others, not indiscriminately to common and negligent people; for a teacher must be chosen with great care.
(Vers. 3, 4.)
(Verse 3, 4.) Work as a good soldier of Christ Jesus; for no one who serves as a soldier of God entangles himself with worldly affairs; in order to please the one to whom he has proven himself. It is clear what it says: that no one can serve two masters (Matthew 6:24); worldly affairs must necessarily serve greed, and unless they have lied, they cannot be completed. Therefore, it is a small sin. However, Ecclesiasticus proves himself to God so that devoted to Him, he fulfills the duty he has promised, diligent in spiritual matters, detached from worldly business; for it is not fitting for one to have a dual profession.
(Vers. 5.)
(Verse 5) Even if someone competes, they are not crowned unless they have competed legitimately. God wants His soldier to be so well-trained in God's works or appointed duty that they can reach the merit of glory: fully attentive in Divine worship, spurning worldly things, diligent in heavenly matters; for it is in this way that they prove themselves, so that, while laboring here, they may be rewarded in heaven.
(Vers. 6, 7.)
(Verse 6, 7.) It is necessary for the farmer working the land to first receive the fruits. Understand what I say; the Lord will give you understanding in all things. Such great self-restraint Timothy had, that he even restrained himself from lawful things; for this is what is meant, because he refrained from participating in the treasury, when the Lord decreed that those who proclaim the Gospel should live by the Gospel (I Cor. IX, 14). Therefore, the Apostle commands that he who is the first should take this, and then distribute to the others.
(Vers. 8, 9.)
(Ver. 8, 9.) Remember that Christ Jesus has risen from the dead, descended from David's seed according to my Gospel, in which I labor even to the point of chains, like a criminal. But the word of God is not bound. For there were many who would become children of the devil and deny the incarnation of the Son of God. Therefore, he mentions this, because they deceitfully strive to assert this under the name of the apostles. He adds, according to my Gospel, to exclude false conversations of evil intent. For it is not necessary to believe heretics more than the apostles themselves, who testify concerning their own preaching, which he complains of doing with labor. He was under pressure and in prisons because he offended both Jews and Gentiles by preaching incredible things, as it seemed to them. He angered the Jews because he taught that the Law should cease, and he made enemies of the Gentiles because he preached about one God in Christ. Therefore, they treated him like a criminal, binding and imprisoning him, hoping that he could be silenced, unaware that the word of God cannot be bound. Finally, often closed, he made not a loss but a profit; for he did not lack someone to preach to in prison, so that he could feed with the word of God those whom he could not freely invite to faith.
(Vers. 10.)
Therefore, I endure all things for the sake of the elect, so that they also may obtain the salvation which is in Christ Jesus with eternal glory. In order to save the predestined men to life by his preaching, he was subjected to hardships, knowing that he would achieve the desired salvation of those people.
(Vers. 11, 12.)
(Vers. 11, 12.) Faithful saying; for if we have died with Him, we shall also live with Him; if we endure, we shall also reign with Him. This signifies that we can attain immortality and the glory of Christ if we remain in the form of baptism, where all sins die; so that we may flee all old vices and crimes, and appear dead to sin, following the footsteps of the author. And if it is added to the case that we also endure tribulations and hardships for the sake of the Lord, by enduring these, we shall reign with Him; for it is worthy that the one who suffers reproaches and death for Him shall appear glorious in His kingdom. If we deny, he will also deny us. It is true, because if we have not confessed him before men, then he will also say to us in that necessity of the future judgment: 'I do not know you' (Matthew 25:12). This is the meaning of punishment.
(Vers. 13.)
(Verse 13.) If we do not believe, He remains faithful; He cannot deny Himself. No one can take away from the Lord what He has. For who is stronger than He, by whom all things have come into being? Nor can anything be added to the perfect; for it does not benefit Him who believes in Him, just as it takes nothing away from Him who does not believe in Him. Therefore, whatever is done, pertains to our advantage, so that we may not remain in ignorance. For He is not strengthened by us, since He is strong in Himself and with Himself.
(Vers. 14.)
(Verse 14.) Remind them of these things, solemnly urging them before the Lord not to fight about words, which is useless and leads to the ruin of the hearers. Warn against quarreling, but give instructions with godly fear and awe, for quarreling can breed even more doubts in those who are already wavering. It is common for opposing arguments to be put forth in a dispute in order to stir up the minds of those who are just beginning.
(Vers. 15.)
(Verse 15.) Take diligent care of yourself, so that you may present yourself as approved to God, a worker who is not ashamed, correctly handling the word of truth. For some may say that contention is helpful to the listeners, but the Apostle, knowing that it is more harmful, commands that each person should take care to make themselves approved, by rejecting contention and calling those who strive with arguments as shameless. For it is necessary that contention forces out something, indeed many things that are said against conscience; so that inwardly in the mind it is lost, but outwardly it departs as the victor. For no one willingly allows themselves to be conquered, although they know the truths that they hear. But they behave well and with a clear conscience when they speak to those who are willing and peaceful. Therefore, the conversation between servants of God should be a comparison, not an argument.
(Vers. 16, 17.)
(Verse 16, 17.) However, avoid profane novelties of words; for they greatly contribute to emptiness, and their speech spreads like cancer. This same thing continues, that contentions be avoided; for it is not fitting for men of one faith to have contention, but in conversation let them suffer one another, and let them agree with good words: but if anything seems improbable, let it be dissimulated with peace. For adversaries and dissenters often provoke one another, from whom one is catholic, and the other profane. Therefore, this is a Catholic (person) to whom the Apostle commands to reject and avoid empty tales: they must be quiet, so that they may always speak from conscience and not allow themselves to be exposed to impious words. For they give some people an opportunity to grow worse; for there are not lacking those who, hearing profane things, conceive evil thoughts: therefore, contention is harmful.
(Vers. 18.)
(Verse 18.) Among these are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already happened and they have overthrown the faith of some. Now he warns to avoid their contentions, and he reveals their names, whom he also designates as profane and impious, straying from the truth. For they were denying what is clearly a cornerstone of Christianity, that they believe they will rise from the dead in the future. However, as we are taught in other Scriptures, they were saying that the resurrection took place in the past, denying the very faith they had initially embraced in the beginning.
(Vers. 19.)
(Verse 19.) However, the firm foundation of God stands, having this seal: the Lord knows those who are His, and let everyone who calls on the name of the Lord depart from iniquity. The foundation of God is faith, which contains what God has promised, a faith that cannot be broken by the comments of the faithless and heretics; for even though they deny the future things that we believe, God will still fulfill what we believe, according to His promise. Therefore, the sign of God's promise is our faith, which confirms the words of God. On the day of judgment, God will recognize those who have his sign, while opposing the wickedness of the faithless and heretical, which thinks to weaken the promise of God; for nothing is as unjust as going against the faithfulness of God. And so, as it was said by Moses, Dathan, Abiram, and Korah, when they presumed to offer sacrifices against God's commandment (Numbers 16:35): 'The Lord knows who are his.' With these words, he showed what destruction would await those who perverted the word of God.
(Vers. 20.)
(Verse 20) But in a great house, there are not only vessels of gold and silver, but also of wood and clay: and some indeed for honor, but some for dishonor. By saying this, he indicated that there are different types of people in the Church: some good and noble men, whom he wants to be understood as being represented by gold; some who are good but not as noble, whom he designates as silver; and others who are not good, whom he refers to as wood and clay vessels. I think this is clear to everyone, for the frequent preaching of the Apostle admonishing the Corinthians confirms this in the Church. But now in our Church it is openly declared, and in the temple of Jerusalem, in which there was a type of the Church, it is approved by public readings. For there were Sadducees there, from whose root came Hymenaeus and Philetus: of whose corrupt opinion when the Apostle had spoken, he immediately added this, that it is not remarkable in the Church for there to be men who disagree. For even in the Church of the Corinthians, of which I have spoken, there were some who disagreed and denied the resurrection. However, Novatianus explains this in a different way, that the large house represents the whole world, which has a diversity of people; just as the Apostle used the example of a rich and opulent house, which, although it may be abundant, still has wooden and earthen vessels: in the same way, the Church, although it is called holy, still has sinful and corrupt individuals, as I mentioned above. He shows those deserving of contempt, not however to perish, but to be cleansed by fire; because they are necessary to the house in some way. But Novatian, being lifted up with pride, in order to defend the truth and holiness of his own Church, decided that this should be understood in such a way, as if the Church is in his own hands, and that he has all purified, on account of those causes by which he accuses us innocent ones. But why was it necessary to say something about the world in this place, or why did he assert that the world signifies a great house? For the Lord says to the apostles: 'You are not of the world, but I have chosen you out of the world' (John 15:19). How then are those who are denied to be of the world meant to be enclosed within the world? And the same apostle says: 'For what have I to do to judge them also that are outside?' (1 Corinthians 5:12). For in one house all are under one name; for all are considered under the name of their one Lord. But the world contains men of different professions, so that they claim to have different gods and lords. Therefore, it does not mean a great house, but the Church, in which all are under the name of one Lord.
(Vers. 21.)
(Verse 21.) Therefore, if someone cleanses themselves from these, they will be a vessel sanctified for honor, useful to the Lord, prepared for every good work. Now another heresy is refuted by its own deception, which asserts that certain souls are inherently evil and cannot be compelled to do good; for here it is stated that the wicked can be transformed into good, and the impure can be purified. Hymenaeus and Philetus could have cleansed their understanding if they had wanted to; they could have become vessels sanctified, prepared for honor.
(Vers. 22.)
(Verse 22.) However, flee youthful desires. Youthful desires are harmful; for they are worldly pleasures, which are enslaved to all kinds of allurements; and by this they must be avoided by a servant of God. Rather, pursue righteousness, faith, love, peace, with those who call upon the Lord from a pure heart. These are the things that must be pursued, which seem deviant and harsh to a youthful age. For whoever chooses righteousness does nothing contrary to it; and whoever loves faith, keeps commandments; but whoever follows love is humble towards all; and as for the guardian of peace, they provoke no-one to dispute.
(Vers. 23.)
(Verse 23.) But avoid foolish and uninstructive questions, knowing that they breed quarrels. Foolish questions are from unbelievers and heretics. In the case of unbelievers, they compel modest people to argue; for their impiety is marked by excessive contradiction, and they become angry and say something against their superior. Some heretics pretend to be patient (although they cannot tolerate anything harsh from a Catholic) in order to present their perverse arguments; therefore, these should be ignored.
(Vers. 24, 25, 26.)
(Verse 24, 25, 26.) However, it is not fitting for a servant of the Lord to argue, but rather to be gentle towards everyone, teachable, patient, modest, correcting those who hold differing opinions. If God should grant them repentance leading to the knowledge of the truth, so that they may escape the snares of the devil, from whom they are held captive at his will. These things require no interpretation; they are clear. However, the value of modesty has been demonstrated; for if it is pleasing to some heretics because they appear humble, how much more praiseworthy and beneficial will it be in a Catholic, if he is gentle, in whom both sound judgment and gravity are evident and worthy of imitation!