Chapter 2
Suffering for Christ
Lecture 1
Soldier of Christ
2:1 You therefore, my son, be strong in the grace, which is in Christ Jesus: [n. 35]
2:2 And the things which you have heard of me by many witnesses, the same commend to faithful men who shall be fit to teach others also. [n. 37]
2:3 Labor as a good soldier of Christ Jesus. [n. 38]
2:4 No man, being a soldier to God, entangles himself with secular businesses: that he may please him to whom he has engaged himself. [n. 40]
2:5 For he also who strives for the mastery is not crowned, except he strive lawfully. [n. 44]
2:6 The husbandman who labors must first partake of the fruits. [n. 45]
2:7 Understand what I say: for the Lord will give you in all things understanding. [n. 47]
35 . Above, he urged Timothy to preach the Gospel with all diligence; here he exhorts him to stand fast in the face of martyrdom:
first, he urges him to undergo suffering for the salvation of believers;
second, he teaches him how to resist unbelievers, at contend not in words (2 Tim 2:14).
In regard to the first he does two things: first, he urges him to prepare himself for martyrdom;
second, he exhorts him to undergo martyrdom, at be mindful (2 Tim 2:8).
The preparation for martyrdom is described as to three things:
first, the strength of soul required;
second, the disposal of his goods: and the things which you have heard of me ;
third, the fruitful labor of warfare: labor .
36 . Martyrdom requires strength of soul against the dangers of death; hence he says, you, therefore, my son , whom I have begotten in the Gospel, be strong in the grace . Do manfully, and let your heart be strengthened (Ps 30:25); which is not in you, namely, whose strength is weak, but in Christ Jesus : be strengthened in the Lord and in the might of his power (Eph 6:10).
Or, in the grace which is in Christ Jesus , i.e., by God’s gift freely given through Christ: grace and truth came by Jesus Christ (John 1:17).
37 . The second requirement is that one have distributed his goods.
As to this it should be noted that when a person is about to die, he disposes of his goods. But the saints should be no less solicitous about the spiritual goods entrusted to them, lest they be scattered after their death; rather they should entrust them to others. Hence he advises him that, should he go to be martyred, he should dispense the doctrine of faith.
First, he reminds him how he received it, namely, by hearing; hence he says, and the things which you have heard of me , and I from Christ. And I say, of me , but not from me alone, but confirmed by many witnesses , i.e., by the law and the prophets: being witnessed by the law and prophets (Rom 3:21); or by the apostles: for whether I or they, so we preach and so you have believed (1 Cor 15:11); the same commend , inasmuch as they were accepted: which I have learned without guile and communicate without envy (Wis 7:13): to faithful men who, namely, will not seek temporal gain but God’s glory: here now it is required among the dispensers that a man be found faithful (1 Cor 4:2); who, think you, is a faithful and wise servant, whom his lord has appointed over his family? (Matt 24:45)
Second, he states who are worthy dispensers; therefore, he says, who shall be fit to teach others also .
But they should be fit, first of all, in regard to the intellect, i.e, that they be wise in understanding: I will give you a mouth and wisdom (Luke 21:15); second, in regard to language: the Lord has given me a learned tongue, that I should know how to uphold by word him that is weary (Isa 50:4); third, in work, because Jesus began to do and to teach (Acts 1:1).
38 . Then when he says, labor , he mentions the third requirement, which is the lawful labor of warfare:
first, he exhorts him to this labor;
second, he mentions the fruit of labor: for he also ;
third, the wages of warfare: the husbandman .
In regard to the first he does two things: first, he urges him to labor lawfully;
second, he explains which labor is lawful, at no man .
39 . He says, therefore, labor as a good soldier of Jesus Christ . But there are three ways of being a soldier of Christ: first, inasmuch as he fights against sin: the life of man upon earth is a warfare (Job 7:1); all the days in which I am now in warfare, I expect until my change come (Job 14:14). And this warfare is against the flesh, the world, and the devil: our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Eph 6:12).
Second, one is a soldier of Christ by fighting against errors: for the weapons of warfare are not carnal, but mighty to God, unto the pulling down of fortifications, destroying counsels (2 Cor 10:4).
Third, he forms part of the militia against tyrants; and this is more laborious: is there any numbering of his soldiers? (Job 25:3). And a soldier should not rest, because his name suggests constant warfare.
40 . Then when he says, no man , he shows what type of warfare is legitimate:
first, he exhorts him to labor;
second, he describes a good soldier, at that he may please him .
In regard to the first he does two things: first, he gives an example;
second, he clarifies it.
41 . He says, therefore, no man, being a soldier to God, entangles himself with secular businesses . In regard to the first it should be noted that the end of spiritual warfare is one thing, and the end of carnal another: for the end of carnal warfare is to obtain victory against the enemies of one’s fatherland; therefore, the soldiers should not entangle themselves with things that keep them from battle, namely, business and pleasure: everyone that strives for the mastery, refrains himself from all things (1 Cor 9:25). But the end of spiritual warfare is to obtain the victory over men who are against God; consequently, they must refrain from all that distracts them from God. These are secular businesses, because the cares of this world choke the word. That is why he says, entangles himself .
42 . But on the other hand, even though secular businesses are temporal, the Apostle engaged in them when he lived off the labor of his hands.
I answer that the Apostle says entangles and not engages . When one is entangled in them, his care and anxiety are focused upon them; in such a case it is reasonable to forbid them to Christ’s soldiers, for whom it is not necessary to entangle themselves in secular businesses. Furthermore, he does not say be entangled but entangles himself , because sometimes a person can be entangled without entangling himself. For he entangles himself when he undertakes a business without godliness and necessity calling for it; but when the requirements of godliness and of authority demand it, he does not entangle himself, but is entangled by such requirements: assist her in whatsoever business she shall have need of you (Rom 16:2).
43 . But the reason why he ought not entangle himself is that he may please him to whom he has engaged himself : if any man love the world, the charity of the Father is not in him (1 John 2:15). For a soldier of Christ has vowed himself to do battle for God; consequently, he must strive to please him to whom he has dedicated himself.
44 . Then when he says, for he also who strives for the mastery is not crowned, except he strive lawfully , he mentions the reward of labor. But because someone might say: you put heavy burdens on us, Paul; but what fruit do they bring? He answers: take as your example the battles of this world, where not all but only those who fight lawfully receive the crown. So, too, will it be in spiritual battles, where no one is crowned, unless he obeys the rules of warfare: they indeed that they may receive a corruptible crown; but we an incorruptible one (1 Cor 9:25); and it triumphs, crowned forever (Wis 4:2).
45 . Then when he says, the husbandman , he shows the wages and forbids him to engage in worldly businesses:
first, he describes the wages under a metaphor;
second, he clarifies it, at understand what I say .
46 . For the office of preachers and teachers is a military office, inasmuch as they do battle against enemies and vices; it is also a farmer’s office, inasmuch as they bear fruit by exhorting men to do good. The field is the Church, and the chief husbandman is God working from without and from within: I am the true vine, and my Father is the husbandman (John 15:1). But men work from the outside by offering their service: I planted, Apollo watered, but God gave the increase (1 Cor 3:6). These are the visible husbandmen: if I have afflicted the soul of the tillers thereof (Job 31:39).
Therefore, they should partake of the fruit; but the fruit is the works of the virtues: my flowers are the fruit of honor and riches (Sir 24:23); the fruit of the Spirit is charity, joy, peace, patience (Gal 5:22). Among these fruits are the fruits of almsgiving: this woman was full of good works and almsdeeds which she did (Acts 9:36). Therefore, they should be the first to taste the fruit, that their joy may be filled; and they should first enjoy the fruit of their subjects: therefore, my dearly beloved brethren and most desired, my joy and my crown (Phil 4:1); second, of temporal subsidies, not as their main reward, but as a stipend: let him that is instructed in the word communicate to him that instructs him, in all good things (Gal 6:6); the laborer is worthy of his food (Matt 10:10).
47 . Then when he says, understand what I say , he explains what he had said, following Christ’s method of explaining his parable: he that has ears to hear let him hear (Matt 13:9). As if to say: reduce these to a spiritual meaning: for there is a need of understanding in a vision (Dan 10:1).
As if someone were to say: you say: take a stipend, Timothy; but you do not do so, because you wish to live by the labor of your own hands. Hence, understand what I say , because discretion is necessary: for you must not take from those sources which can be an occasion of charging the Gospel with avarice either because of covetousness or laziness. But you will be able to understand this, for the Lord will give you in all things understanding : let his unction teach you of all things (1 John 2:27).
Lecture 2
Die and rise with Christ
2:8 Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my Gospel: [n. 48]
2:9 Wherein I labor even unto bands, as an evildoer. But the word of God is not bound. [n. 50]
2:10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory. [n. 52]
2:11 A faithful saying: for if we be dead with him, we shall live also with him. [n. 53]
2:12 If we suffer, we shall also reign with him. If we deny him, he will also deny us.
2:13 If we believe not, he continues faithful, he cannot deny himself.
2:14 Of these things put them in mind, charging them before the Lord. [n. 58] Contend not in words: for it is to no profit, but to the subverting of the hearers. [n. 59]
2:15 Carefully study to present yourself approved unto God, a workman who does not need to be ashamed, rightly handling the word of truth. [n. 60]
48 . Above, the Apostle prepared Timothy for martyrdom; here he exhorts him to it.
First, he gives him a sample of the reward;
second, an example of martyrdom, at wherein I labor ;
third, he discloses the reward which follows martyrdom: a faithful saying .
49 . For the precious reward of a martyr’s death is a glorious resurrection, an example of which has been given before us in the person of Jesus Christ; hence he says, be mindful that the Lord Jesus Christ is risen again from the dead . As if to say: have the Lord Jesus Christ in your mind against tribulations: in all your ways think on him and he will direct your steps (Prov 3:6). For there are many things to think about in him, but especially the resurrection to which all things are ordained, and especially the entire state of the Christian religion: if you confess with your mouth the Lord Jesus, you shall be saved (Rom 10:9).
But note that he does not say, raised , because even though the Father raised him, yet he raised himself by his own power and is the firstfruits of them that sleep (1 Cor 15:20). But because he died and rose according to his human nature of the seed of David : who was made to him of the seed of David according to the flesh (Rom 1:3).
According to my Gospel , i.e., preached by me: now I make known unto you, brethren, the Gospel which I preach to you (1 Cor 15:1). For one who preaches the Gospel is the minister of the Gospel, just as one who baptizes is the minister of baptism. Yet it cannot be called my baptism, but it can be called my Gospel, because it involves much persuasion and anxiety.
50 . Then when he says, wherein I labor even unto bands , he cites himself as an example of martyrdom:
first, its pain;
second, its cause, at therefore I endure all things .
51 . He states that there are three things in its pain: bitterness, shame, and constancy.
Bitterness, when he says, wherein , namely, in preaching the Gospel; or for which I labor , i.e., am afflicted even unto bands : because when he wrote this epistle, he was in Rome in bands: to make known the mystery of the Gospel, for which I am an ambassador in a chain (Eph 6:19).
Shame before unbelievers, when he says, as an evildoer : for in those days Christians were regarded as the worst of criminals: blessed shall you be when men shall hate you and when they shall separate you and shall reproach you . . . for the Son of man’s sake (Luke 6:22). For Christ was also condemned as an evildoer: he was reputed with the wicked (Isa 53:12).
He shows that constancy is required when he says, but the word of God is not bound . For although the body is bound, the word of God is not bound; because preaching proceeded from the Apostle’s will, which is free, especially on account of the presence of charity which fears nothing: I am sure that neither death nor life . . . shall be able to separate us from the love of God (Rom 8:38). For it is said: God is greater than our heart (1 John 3:20). And it is said that while he was in chains, he made many converts.
52 . Then when he says, therefore, I endure all things , he shows the cause; for it is not the pain, but the cause, that makes a martyr.
But there are two causes involved in martyrdom: namely, for the honor of God and the salvation of our neighbor. For the honor of God, because for your sake we are put to death all the day long (Rom 8:36); for the salvation of our neighbor, because he says here, for the sake of the elect : greater love than this has no man, that a man lay down his life for his friends (John 15:13); because he has laid down his life for us, we ought to lay down our lives for the brethren (1 John 3:16).
And he says, for the sake of the elect , because whatever good we do, it redounds to the welfare of the elect, and not of the reprobate.
But how? That they also may obtain the salvation . But was not Christ’s pain sufficient? Effectively, yes; but the pain of the Apostle helped in two ways: first, because he gave an example of perseverance in the faith; second, because he confirmed the faith, and as a result they were led into salvation. And this in Christ , i.e., shall come to us through him: for he shall save his people from their sins (Matt 1:21) and this not only through present safety of grace, but with heavenly glory : your reward will be great in heaven (Matt 5:22).
53 . Then when he says, a faithful saying , he shows how the reward follows the merit obtained by martyrdom:
first, he makes the assertion;
second, he draws the consequence, at if we be dead with him ;
third, he supports this with testimony, at of these things .
54 . He says, therefore, a faithful saying , i.e., the word I say is true: these words are most faithful and true (Rev 22:6).
55 . Then when he says, for if we be dead with him , he states the consequence:
first, the reward of the good:
second, the punishment of the wicked: if we deny him .
56 . In the reward of the good are two things: restoration by means of the resurrection, and the addition of glory to which they will rise. First, he shows that is through Christ that we arrive at restoration: second, that through him we attain to the resurrection: if we suffer, we shall also reign with him .
He says, therefore: if we be dead with him , i.e., with Christ; and this when we receive the sacrament of baptism: for we are buried with him by baptism into death (Rom 6:4); also, when we wear ourselves out with penance: they that are Christ’s have crucified their flesh with the vices and concupiscences (Gal 5:24). Also, when we die confessing the truth, as Christ did: precious in the sight of the Lord is the death of his saints (Ps 115:15). Therefore, if we be dead with him , we shall live also with him , i.e., as he arose, so we also: for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Rom 6:5).
Then he treats of the glory the saints merit by an ignominious death: ought not Christ to have suffered these things and so to enter into his glory (Luke 24:26); hence he says, if we suffer , i.e., patiently, our afflictions and reproaches, we shall also reign with him , i.e., we shall enter the kingdom along with him: blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matt 5:10).
57 . Then when he says, if we deny him, he will also deny us , he shows what will follow as punishment. But there are two ways in which a person can sin against faith: first, by denying it openly; second, by rejecting it inwardly.
In regard to the first he say, if we deny , namely, before others, he will deny us in the judgment: amen, I say to you, I know you not (Matt 25:12). To deny is not to know them to be members of his flock.
In regard to the second he says, if we believe not , if we expel faith from our hearts, he continues faithful , i.e., he keeps his own faith; hence a believer remains in his faith, because faith is nothing less than partaking of or clinging to the truth. But he is the truth which cannot deny itself.
Is he then not omnipotent? I answer that he is omnipotent, precisely because he cannot deny himself . For to be able to fail pertains rather to impotence; for the fact that someone loses some being is due to the weakness of his power. But for Christ to deny himself would be to lose something of himself; consequently, the fact that he cannot deny himself is an aspect of his perfect power. Hence he can neither sin, as has been said, nor deny his power and his justice, when punishment must be inflicted: he that believes not shall be condemned (Mark 16:16).
But cannot God remit someone’s punishment? He can according to the order of his wisdom, but he cannot according to the order of wisdom and justice.
58 . Then when he says, of these things put them in mind , he strengthens his sayings with testimonies. As if to say: I admonish you and the others always to have it in your heart, charging them before God , i.e., adducing him as the witness before whom I speak.
59 . Then when he says, contend not in words , he shows how to resist unbelievers:
first, he shows how to resist them;
second, he shows in which cases to resist, at but shun profane and vain babblings (2 Tim 2:16).
In regard to the first he does two things: first, he precludes the improper method;
second, he assigns the reason, at carefully study .
Concerning the first
he first precludes the improper method;
second he gives a reason, at for it is to no profit .
60 . He says, therefore, contend not in words . But contention is a battle with words. Therefore, it can have two meanings: for a person is harmed in two ways, when he speaks sharply: in one way, if this inclines him to favor falsity; as when a person, trusting in clamors and shouts, attacks the truth. In another way, because he acts unreasonably; as when he uses irony beyond its proper limits or against the person of his adversary. But if he does this in moderation and with the proper circumstances and on behalf of the truth, it is not a sin. Thus, it is taught as one of the means of persuasion in the Rhetoric . But contention is taken in the sense of being immoderate, when it is condemned in Sacred Scripture: but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16).
And he says, in words , because some persons argue only with reviling words; and this, strictly speaking, is what contention is. But if this is done not with words only but with true reasons, then it is a debate, not a contention.
61 . Then when he says, for it is to no profit , he shows the reason for his advice. For a moderate debate, when it is conducted reasonably, is profitable unto instruction; but when it is only a contest of words, it degenerates into a quarrel; hence he says, but to the subverting of the hearers , and this in two ways: first, when it results in a person’s doubting matters that he previously regarded as certain; second, because the audience is scandalized: where there are many words, there is oftentimes want (Prov 14:23); where envy and contention is, there is inconstancy and every evil work (Jas 3:16).
But ought a person debate before the public about the faith without being contentious?
I answer that a distinction must be made regarding the audience: if it is composed of unbelievers, a public debate is useful, because the unlearned are thereby instructed to see their errors unmasked; but if it is not composed of unbelievers, the debate is not useful but harmful. Likewise, a distinction can be made on the part of the disputant: because, if he is prudent, so that he can clearly discomfit his opponent, he should debate publicly; but if not, then he should never debate.
62 . Then when he says, carefully study to present yourself , he describes the correct method of resisting: first, in regard to the right intention; second, in regard to the proper actions; third, in regard to right doctrine.
A person who wishes to dispute must first examine his intention to see whether he is motivated by good zeal; that is why he says, as one approved unto God , who proves the heart: for not he who commends himself is approved, but he whom God commends (2 Cor 10:18); you have proved my heart and visited it by night (Ps 16:3).
Second, he must be sure that he practices in his works the doctrine he preaches: if he does not, he deserves to be embarrassed. Hence, he says, a workman who does not need to be ashamed . As if to say: do these things so that you will not be ashamed.
Third, he must take care to handle the word of truth correctly, by teaching what is true and useful to his hearers; hence, he adds, rightly handling the word of truth and not looking for gain and glory: for we are not, as many, adulterators of God’s word; but with sincerity and as from God before God in Christ we speak (2 Cor 2:17).
Lecture 3
Vessels of dishonor
2:16 But shun profane and vain babblings: for they grow much towards ungodliness. [n. 63]
2:17 And their speech spreads like a canker: of whom are Hymeneus and Philetus: [n. 67]
2:18 Who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some.
2:19 But the sure foundation of God stands firm, having this seal: the Lord knows who are his; and let every one depart from iniquity who names the name of the Lord. [n. 69]
2:20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honor, but some unto dishonor. [n. 72]
63 . Above, the Apostle instructed Timothy about the general method of resisting unbelievers; here he shows in detail what should be resisted:
first, he shows what should be avoided;
second, why, at for they grow much towards ungodliness ;
third, how, at but flee youthful desires (2 Tim 2:22).
64 . He says, therefore, shun profane and vain babblings . Here he shows two things to avoid, namely, profane and vain babblings. These might refer to the same thing or to different things: for profane things are those which are far from the fane , i.e., far from divine worship. These are the sayings of heretics and must be avoided; hence, he says: shun profane things. But these profane things can also refer to statements contrary to the faith, and as such, are vain babblings and myths: they have spoken vain things, everyone to his neighbor (Ps 11:3).
65 . Then when he says, for they grow much , he shows why they should be avoided; and this for two reasons:
first, because they produce harm;
second, because their avoidance is beneficial, at if any man (2 Tim 2:21).
In regard to the first he does two things:
first, he shows how they contribute to subverting the faith;
second, how they cannot subvert the faith altogether, at but the sure foundation of God stands firm .
In regard to the first he does three things: first, he gives the advice;
second, he amplifies it with a similitude, at their speech ;
third, he presents examples, at of whom are Hymeneus and Philetus .
66 . He says, therefore: these things must be avoided, because they stifle godliness, i.e., the worship of God. Hence the doctrines of faith are doctrines of godliness, but ungodliness is a doctrine against the faith; hence he says, for they grow much towards ungodliness , i.e., they lead to error or to erroneous doctrine. But this is an abusive way to grow: but evil men and seducers shall grow worse and worse: erring and driving into error (2 Tim 3:13).
67 . Then he refers to them in a similitude, when he says, their speech spreads like a canker .
For heretics say true and useful things in the beginning; but after a while they vomit forth deadly doctrines. Hence he says, their speech spreads like a canker ; from one spark comes a great fire, and from one deceitful man much blood (Sir 11:34).
68 . Then when he says, of whom are Hymeneus and Philetus , he gives him an example of this. For these two corrupted the faith in their time and turned others into vain babblers. Of Philetus he said: all they who are in Asia have turned away from me; of whom are Philetus and Hermogenes (2 Tim 1:15). Of Hymeneus he says in 1 Timothy: of whom is Hymeneus (1 Tim 1:20). And he says, who have erred : they went out from us (1 John 2:19). Then he enlarges on this, because it had been better for them not to have known the way of justice, than after they have known it to turn back (2 Pet 2:21).
But they erred, saying that the resurrection is past already . On this point Matthew says: and the graves were opened and many bodies of the saints that had slept arose (Matt 27:52). So they said that no further resurrection can be expected, but that they rose on that occasion.
But another way and better: just as there are two deaths, so two resurrections: namely, of the soul and of the body: blessed and holy is he that has part in the first resurrection (Rev 20:6). Therefore, they said that everything said in the Scriptures must be referred to the resurrection of souls which has already taken place: if you be risen with Christ, seek the things that are above (Col 3:1). And this error is prevalent among heretics to this day, and they use it to subvert many.
Hence he says quite fittingly, and have subverted the faith of some , because they attack the very foundation of the faith: O, full of all guile and of all deceit, child of the devil, enemy of all justice, you cease not to pervert the ways of the Lord (Acts 13:10).
69 . Then when he says, but the sure foundation , he shows how heresies do not altogether subvert the faith:
first, he shows that heretical doctrines cannot corrupt the faith of the Church entirely;
second, why God permits some to fall into error, at but in a great house .
In regard to the first he does two things: first, he shows that the faith of the elect is immovable;
second, he adds proof, at having this seal .
70 . He says, therefore: they subvert, but the sure foundation of God stands . For these foundations are the persons to whom is given the grace to stand immovable: for it was founded upon a rock (Matt 7:25); it stands firm , because it cannot be moved. Hence Matthew first said: and the rain fell and the floods came and the winds blew and they beat upon that house: and it fell not (Matt 7:25).
71 . Its firmness depends, first of all, on God’s predestination; second, on our free will.
Hence in regard to the first he says: this sure foundation having this seal , i.e., this is the sign of its firmness: he that has received his testimony has set to his seal that God is true (John 3:33). And this is the first part of the seal, namely, from divine predestination, for the Lord knows who are his : I know my sheep, and other sheep I have that are not of this fold (John 10:14); I know you not (Matt 7:23).
But as to the second he says, let everyone depart from iniquity, who names the name of the Lord . As if to say: they are so predestined by God as to be saved by their free will: because one shows that he is predestined, if in the end he does not adhere to sin.
And he mentions two things which pertain to those predestined to be saved: first, they confess the faith; hence he says, everyone who names the name of the Lord : but with the mouth, confession is made unto salvation (Rom 10:10); second, that they withdraw from sin: not everyone that says to me, Lord, Lord, shall enter the kingdom of heaven (Matt 7:21). Hence he says, let everyone depart from iniquity : let the wicked forsake his way (Isa 55:7).
But the fact that he says, who names the name , must be understood not of orally naming, but inwardly by faith and outwardly by good works.
72 . Then when he says, but in a great house , he tells why God permits some to fall into error, even though he loves everyone.
This statement can be understood in two ways, namely, in general, or specifically as applied to this and that person. For if you ask about a definite person why God gives the gift of perseverance to one and not to another, the reason can be found in God’s will alone. Hence Augustine says: why he draws this man and does not draw that man; endeavor not to judge lest you err .
But if you ask in general why he gives to some and not to others, there is a reason and it is given by the Apostle in Romans (Rom 9:16). This reason is essentially the same as he gives here, although the figures used are different: for in Romans he says: what if God, willing to show his wrath, endured with much patience vessels of wrath, fitted for destruction (Rom 9:22). For inasmuch as all the works God performs in nature and in grace are performed to manifest his glory: full of the glory of the Lord is his work (Sir 42:16), he formed various creatures, so that the perfection of God’s goodness, which cannot be heralded sufficiently by one creature, might be manifested by another. The same is found in works of art: in one house we find one window more beautiful than another.
Therefore, if someone asks why the whole house cannot be a window, the reason would be given that the house would then be imperfect. Along the same lines, the Apostle says in 1 Corinthians: if the whole body were the eye, where would be the hearing? (1 Cor 12:17). The same, therefore, in regard to the effects of grace: because it was fitting that God disclose his justice and his mercy. For if everyone were saved, only mercy would be revealed; if everyone were condemned, only justice: therefore, God, willing to show his wrath , i.e., his justice, and to make his power known, endured with much patience vessels of wrath suited for destruction (Rom 9:22).
73 . And the same reason is given for the perfection of the Church, which must be perfect; which it would not be, if there were no diversity within it. For we discover in it a threefold diversity: first, the contrast between the good and the wicked; second, between the good and the better; third, between the evil and the worse. Then with this in mind he says, but in a great house , i.e., in the Church: O Israel, how great is the house of God, how vast is the place of his possession (Bar 3:32), there are not only vessels of gold and of silver, but also of wood and of earth . Here the gold and silver vessels are distinguished from the earthen, and the golden ones from the silver ones, and the earthen from the wooden.
In the first distinction he contrasts the good against the wicked; in the second, he compares the good with the better; and in the third, the wicked with the worse. For the gold and silver vessels are the good: the golden being the better, and the silver the less good. Similarly, the wooden and the earthen are the evil; the earthen being the worse, and the wooden the less evil.
74 . Then he describes this diversity in terms of the use to which these vessels are put; for the good are the vessels unto honor, i.e., reserved for an honorable use; but the evil are the earthen and wooden vessels dedicated to dishonor, i.e., reserved for a base use. For in the human race there are some who are saints, i.e., precious vessels: as a massive vessel of gold, adorned with very precious stone (Sir 50:10); this man is to me a vessel of election (Acts 9:15). There are also some who are earthen vessels, namely, the wicked: the vessels of the deceitful are most wicked (Isa 32:7); the heart of a fool is like a broken vessel (Sir 21:17). The first vessels are unto honor, and they deserve eternal life: to them, indeed, who according to patience in good work seek glory and honor and incorruption, eternal life (Rom 2:7). The second vessels are unto shame: those that despise me, shall be despised (1 Kgs 2:30).
The aforesaid diversity can be applied to the Church’s diversity in another way, so that the golden vessels are the prelates, but silver, the earthen and the wooden are persons holding lower rank, among which there are various grades. The fact that he adds, some indeed unto honor, but some unto dishonor , should not lead us to suppose that all golden and silver vessels are destined unto honor, and all the wooden unto dishonor, because from each state some will be saved and some will be damned.
Lecture 4
Precepts of holiness
2:21 If any man therefore shall cleanse himself from these, he shall be a vessel unto honor, sanctified and profitable to the Lord, prepared unto every good work. [n. 75]
2:22 But flee youthful desires, and pursue justice, faith, hope, charity and peace with them that call on the Lord out of a pure heart. [n. 78]
2:23 And avoid foolish and unlearned questions, knowing that they beget strifes. [n. 81]
2:24 But the servant of the Lord must not wrangle: but be mild toward all men, apt to teach, patient, [n. 83]
2:25 With modesty admonishing those who resist the truth: if peradventure God may give them repentance to know the truth; [n. 85]
2:26 And they may recover themselves from the snares of the devil by whom they are held captive at his will. [n. 88]
75 . Above, he showed that profane babblings must be avoided, taking his reason from the harm they cause; here he shows the same thing, but he takes his reason from the fruit they produce:
first, he tells him to avoid these things;
second, he discloses their fruit, at he shall be a vessel .
76 . He says, therefore: some vessels are unto dishonor; if any man therefore shall cleanse himself from these , because their company brings defilement: he that touches pitch, shall be defiled with it (Sir 13:1). Consequently, they must be avoided: go out from among them, and be ye separate, says the Lord, and touch not the unclean thing (2 Cor 6:17).
77 . But the fruit they produce is of four kinds: the first is ordination to glory, because he shall be a vessel unto honor : for if he is defiled by them, it will be unto dishonor; if he cleanses himself, it will be unto honor: but to me your friends, O God, are made exceedingly honorable (Ps 138:17); take away the rust from the silver and there shall come forth a most pure vessel (Prov 25:4).
The others are the effects of grace: the first of these is man’s sanctification; the second is man’s ordination by a right intention; the third by the performance of works. In regard to the first, therefore, he says, sanctified : but you are washed, but you are sanctified (1 Cor 6:11). In regard to the second he says, profitable to the Lord . But does he need our service? Not at all: you have no need of my goods (Ps 13:2). But he says, profitable to the Lord , i.e., his profit redounds to the Lord’s glory: to carry my name before the gentiles, and kinds, and the children of Israel (Acts 9:15). In regard to the third he says, prepared unto every good work : I am prepared and am not troubled (Ps 118:60).
And he says, unto every good work , because affirmative commands do not oblige us to observe them every second. Consequently, one must be prepared to fulfill them, when the time comes.
78 . Then when he says, but flee youthful desires , he shows which profane things must be avoided, and he mentions two:
the first is perverse conversation,
and the second, evil doctrine, at avoid foolish and unlearned questions .
In regard, to the first he does two things:
first, he indicates what should be avoided;
second, what should be pursued, at but pursue justice .
79 . He says, therefore: I say that you should avoid certain things, in order that you may be a cleansed vessel; therefore flee youthful desires .
It should be noted that he says this because Timothy is still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Eccl 11:10). There are two reasons for this: one, because they have not experienced some of them; the other is because such natural pleasures act as a good medicine after labor. But the nature present in youths labors; consequently, it is inclined toward such pleasure.
80 . Then when he says, pursue justice, faith, hope, charity and peace , he shows him what things he should pursue, and lists four things: the first of these ordains him to his subjects, and this is justice , because the prince is the keeper of justice: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8). The second ordains him to God; and this is faith , without which it is impossible to please God (Heb 11:6). The third is hope . The fourth ordains him to each one of his neighbors, namely, charity and peace , which extends even to enemies: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). From love follows peace, which implies a well-ordered concord.
What he says next, namely, with those who call on the name of the Lord out of a pure heart , can be explained one way by relating it to what he had just said. As if to say: pursue peace with them that call on the Lord . He says, out of a pure heart , because praise is not seemly in the mouth of a sinner (Sir 15:9).
But in Hebrews he says: follow peace with all men (Heb 12:14). Why, then, does he now say, with them that call on the Lord out of a pure heart ?
I answer that we should be at peace with everyone, so far as it lies in our power; but there cannot be peace between good and evil persons, because peace implies concord, which cannot be kept with evil men.
It may be read another way: with them that call on the Lord with a pure heart , connecting this with what went before. As if to say: pursue peace and justice and the rest, as they do who call upon the Lord out of a pure heart.
81 . Then when he says, avoid foolish and unlearned questions , he urges him to avoid evil doctrine:
first, he teaches him what to avoid;
second, what to pursue, at but be mild .
In regard to the first he does two things:
first, he gives the advice;
second, the reason behind it, at knowing that they beget strifes .
82 . Foolish questions must be avoided, because their subject matter deals with foolish things, i.e., with things contrary to wisdom, namely, with matters contrary to divine wisdom. A man should not raise such questions, but resist them: every man is become a fool for knowledge (Jer 10:14).
But he says, unlearned questions , because of the manner in which they are proposed, namely, by shouting. Or, unlearned , on the part of the matters under doubt; for example, if someone calls into doubt some article which the entire Church holds: but Job has spoken foolishly and his words sound not discipline (Job 34:35).
But questions should be loved to the extent that they lead one to the truth, for all should believe one and the same thing. But foolish questions lead not to the truth but to strife, which must be avoided: behold, you fast for debates and strife, and strike with the fist wickedly (Isa 58:4). Therefore, he says, but the servant of the Lord , i.e., a person dedicated to the Lord’s service, must not wrangle : not quarrelsome (1 Tim 3:3).
83 . Then when he says, but be mild toward all men , he shows what must be pursued:
first, he gives the advice;
second, the reason behind it: if peradventure .
In regard to the first he does two things:
first, he proposes something for all;
second, something necessary for each one, at apt to teach, patient .
84 . The general advice is that anyone who desires to dispute must be mild: he will teach the meek his ways (Ps 24:9). For meekness is a virtue that restrains anger, which disturbs the judgment of reason, whereas calm reason is required in questions and judgments of truth: learn of me, because I am meek and humble of heart (Matt 11:29).
The specific advice is that he should have docility in relation to his superiors, patience in the face of persecutions, correction in dealing with false teachers.
In regard to the first he says, apt to teach , i.e., prepared to be corrected by anyone: and this heavenly wisdom: but the wisdom which is from above is, first of all, chaste, then peaceable, modest, easy to be persuaded (Jas 3:170). In regard to the second he says, patient : they shall be patient that they may show (Ps 91:15); the learning of a man is known by patience (Prov 19:11). In regard to the third he says, with modesty admonishing , because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1).
85 . Then when he says, if peradventure , he gives the reason why he should avoid these things, and he answers a tacit question. For someone could say: they resist the truth and should be corrected. I answer that God the Father is able to lead them to repentance, which is something for which a just man should strive:
first, he mentions the penance he should impose on his adversaries;
second, the fruit thereof;
third, its necessity.
86 . He says, therefore, if peradventure , i.e., God sometimes may give them repentance , because they resist from pride which makes it difficult to see what penance to give.
Here Pelagius’s error is rejected, who says that the gifts of grace spring from our works. But this is shown to be wrong, because even the beginning of good work, namely, repentance, is given by God: convert us, O Lord, to you, and we shall be converted (Lam 5:21); we have conceived, and been as it were in labor (Isa 26:18).
87 . The fruit of repentance is twofold, namely, knowledge of the truth and freedom from the devil’s power.
In regard to the first he says, to know the truth , because when one resists the truth out of wickedness, the wickedness itself blinds him; hence, when the wickedness is removed, he knows the truth: and they shall know the truth (John 8:32).
In regard to the second he says, and they may recover themselves from the snares of the devil , i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like.
88 . But the need for repentance is pressing, so that if a person rejects it, the devil will rule him; hence he says, by whom they are held captive , because he that sins is the servant of sin (John 8:34). And he says, at his will , namely, such a man does the devil’s will.
But one might object: the devil does not command all he would at the beginning.
I answer that he gets only as much as he is permitted; but it is difficult to wrest from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isa 49:24).