Chapter 3
The Last Days
Lecture 1
Men in the last days
3:1 Know also this, that in the last days shall come dangerous times. [n. 89]
3:2 Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, [n. 91]
3:3 Without affection, without peace, slanderers, incontinent, unmerciful, without kindness, [n. 98]
3:4 Traitors, stubborn, puffed up, and lovers of pleasure more than of God: [n. 101]
3:5 Having an appearance indeed of godliness but denying the power thereof. Now these avoid.
89 . Above, he instructed him how to handle present tribulations and dangers; here he shows him how to stand against future ones:
first, he predicts some dangers that are to come;
second, he shows his fitness to resist them, at but you have fully known my doctrine (2 Tim 3:10);
third, how to resist, at I charge you before God (2 Tim 4:1).
In regard to the first he does two things:
first, he foretells the dangers that will come in the last days;
second, he shows that their vices are even now to be avoided, at now these avoid .
In regard to the first he does two things:
first, he states that there will be dangers in the last times;
second, the cause of these dangers, at men shall be lovers of themselves .
90 . He says, therefore: I have said, shun profane and vain babblings (2 Tim 2:16). Not only must you shun them now, but in the future there will be other dangers to avoid. The future is referred to as the last days , because they are closest to the last day: I will raise him up on the last day (John 6:55); gather yourselves together, that I am to tell you the things that shall befall you in the last days (Gen 49:1). And he adds, shall come dangerous times : you shall be hated by all nations for my name’s sake (Matt 24:9);
91 . The cause of this is the abundance of iniquity, and because iniquity has abounded, the charity of many shall grow cold (Matt 24:12), because faith and charity will be annihilated and perish utterly: for the further away a thing is from its beginning, the weaker it gets. As a result faith and charity will fall away in those days, because men will be further from Christ: but yet the Son of man, when he comes, shall he find, think you, faith on earth? (Luke 18:8).
In regard to this
he first discloses the root of iniquity;
second, its various forms.
92 . Now the root of iniquity is love of self, for two loves built two cities.
But one might object: it is natural to love oneself.
I answer that in man there are two things, namely, the rational nature and the bodily nature.
In regard to the intellectual or rational nature, which is called the inner man (2 Cor 4:16), a man should love himself more than he loves others: because he would be foolish, who chose to sin in order to withdraw others from sin. But in regard to the outward man it is praiseworthy to love others more than oneself. Hence those who love only themselves are blameworthy: all seek the things that are their own, not the things that are Jesus Christ’s (Phil 2:21).
93 . From this root spring various forms of sin; hence he says, covetous, haughty, proud, blasphemers .
In regard to these he does three things:
first, he lists the sins which consist in abusing external things;
second, those which consist in a man’s being improperly related to others, at blasphemers, disobedient to parents ;
third, in regard to the self, at incontinent .
94 . In external things we discover two features: abundance of riches and the excellence of good things.
In regard to the first he says, covetous , which is placed first because it is the root of all evils and because it is closest to love of self, which satisfies itself with external goods.
In regard to the second he says, haughty , which is a form of pride, of which there are four species: one, when a person attributes to himself something he lacks; another is when he attributes to himself what he has from another, as though he had it from himself: what have you that you have not received? (1 Cor 4:7). A third form is when one attributes to himself what he has received from another, but considers that he earned it: I fast twice in a week, I give tithes of all that I possess (Luke 18:12). The fourth form is when a person desires singular attention above others; and this is elation: Lord, my heart is not exalted (Ps 130:1).
Therefore, when he says, proud , he includes all forms of pride: God resists the proud and gives grace to the humble (Jas 4:6).
95 . Then he lists the vices which relate us to others:
first, those which relate us to superiors;
second, those which relate us to equals, at proud .
96 . Now we have three superiors, namely, God, and against him he says, blasphemers : they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards (Isa 1:4). Second, parents, in regard to which he says, disobedient to parents : it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23); the eye that mocks at his father and that despises the labor of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it (Prov 30:17). Third, benefactors as such, and in relation to these he says, ungrateful : they that render evil for good have detracted me (Ps 37:21); be ye thankful (Col 3:15); the hope of the unthankful shall melt away as the winter’s ice, and shall run off as useless water (Wis 16:29).
97 . Then he lists the evils which relate us to equals and our neighbor. He mentions three.
The first pertains to work: hence he says, wicked , i.e., those who commit grievous crimes against their neighbor: woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isa 1:4). The second pertains to affection; hence he says, without affection , i.e., without the feelings of charity and without peace . The third pertains to word; hence he says, slanderers : you shall not be a slanderer nor a whisperer among the people (Lev 19:16).
98 . Then in relation to the self he lists three:
the first pertains to the degeneration of the concupiscible appetite;
the second to the degeneration of the irascible appetite;
the third to the degeneration of the rational appetite.
99 . In regard to the first he says, incontinent ; for these are men who cannot follow out their resolutions because of wicked desires: and no price is worthy of a continent soul (Sir 26:20).
100 . In regard to the irascible he says, unmerciful , i.e., not meek, for meekness moderates the passions of anger: learn of me, for I am meek and humble of heart (Matt 11:29); he will teach the meek his ways (Ps 24:29).
Then he lists another one which pertains to the irascible appetite, namely, the exclusion of kindness; hence he says, without kindness . For it is natural that when one contrary dominates, it excludes the other. Be ye kind to one another (Eph 4:32).
101 . Then he lists the vices which flow from the degeneration of the rational appetite. This appetite is made perfect by prudence, to which one vice is opposed by way of abuse, and another by way of privation. And he lists both.
In regard to the first he says, traitors ; for prudence depends on sagacity which some abuse unto evil, and these are called traitors : he who walks deceitfully reveals secrets (Prov 11:13). Prudence depends also on constancy, against which a person sins when he becomes stubborn in evil; hence he says, stubborn : rely not on your own prudence (Prov 3:5).
Then he lists the vices which imply a lack of prudence. First, he mentions the cause of this lack, when he says, puffed up . For proud men are puffed up when they act, because they do not know their own weaknesses; hence they fail: where pride is, there also shall be reproach; but where humility is, there also is wisdom (Prov 11:2). Second, he mentions the result of this lack, which leads men to prefer temporal things over eternal things; hence he says, lovers of pleasures more than of God : sirens in the temples of pleasure (Isa 13:22).
But is it not the same to be incontinent and to be a lover of pleasure?
I answer, no; because, strictly speaking, an incontinent person is one who hopes to flee pleasures, but is overcome by them; but the lover of pleasure is intemperate, because his judgment is jaded.
Then he mentions simulation, saying, having an appearance indeed of godliness : for such false apostles are deceitful women (2 Cor 11:13); but denying the power thereof , namely, the power of godliness, which is described in two ways here; hence he says, denying , i.e., not possessing the virtue: they profess to know God, but in their works deny him (Titus 1:16). In another way, because the power of a things is that on which the whole thing depends. But the entire virtue of godliness depends on charity; therefore, he says, denying the power thereof , i.e., of charity.
Lecture 2
Manifestation of folly
3:5 Having an appearance indeed of godliness but denying the power thereof. Now these avoid.
3:6 For of these sort are they who creep into houses and lead captive silly women laden with sins, who are led away with diverse desires: [n. 104]
3:7 Ever learning, and never attaining to the knowledge of the truth.
3:8 Now as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. [n. 108]
3:9 But they shall proceed no farther: for their folly shall be manifest to all men, as theirs also was. [n. 110]
3:10 But you have fully known my doctrine, instruction, purpose, faith, longsuffering, love, patience, [n. 113]
3:11 Persecutions, afflictions: such as came upon me at Antioch, at Iconium and at Lystra: what persecutions I endured, and out of them all the Lord delivered me.
102 . Above, the Apostle described the dangers to come in the last days, and the causes from which they shall arise; here he teaches that even in our own days they must be avoided:
first, he advises him to avoid them;
second, he points out certain contemporaries who personify these dangers, at for of these sort .
103 . He says, therefore: I have warned you that in the last days will appear men of the worst sort; but do not suppose that you are safe today, because even now you must avoid such person, lest you slip into a like error: a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). And although you must avoid them under some aspects, you must not neglect to persuade them.
104 . Then he shows that even now such men are to be found:
first, he describes the damage they do;
second, the defects from which they suffer, at men corrupted in mind; reprobate concerning the faith ;
third, the impediment with which they are straitened: but they shall proceed no farther .
In regard to the first he does two things:
first, he shows the impediment they cast before their subjects;
second, the hindrance they cast before prelates, at as Jannes and Mambres .
In regard to the first he does two things:
first, he discloses their imprudence;
second, their astuteness, at they lead captive .
105 . Regarding the first he says, now these avoid , because there are such even today: for of these sort , i.e., of their number, are they : even now there are become many antichrists (1 John 2:18). Nor should you suppose that of these were, but of these are, the wicked and the ungrateful, because sinners so converted should not be called sinners: nor will I be mindful of their names by my lips (Ps 15:4).
106 . Then when he says, who creep into houses , he unmasks their wickedness. His words can be taken literally to mean those who force themselves unreasonably and rove about for gain. Against such Sirach says: the foot of a fool is soon in his neighbor’s house (Sir 21:25). But this is no reason for not visiting the afflicted in their hovels: religion clean and undefiled, before God and the Father, is this: to visit the fatherless and widows in their tribulation (Jas 1:27).
Or house can be explained metaphorically as meaning conscience: when I go into my house, I shall repose myself with her (Wis 8:16). They, therefore, creep into houses who with astuteness desire to know the secrets of conscience in order to deceive others: by much talk I will sift you, and smiling will examine you concerning your secrets (Sir 13:14). Nevertheless, those who have the care of souls are allowed to inquire into the state of their conscience: be diligent to know the countenance of your cattle, and consider your own flocks (Prov 27:23).
107 . Then when he says, and lead captive silly women , he shows their cleverness. First, he remarks on their wickedness, because they withdraw them from the freedom of the state of grace: he that has looked into the perfect law of liberty and has continued therein, not becoming a forgetful hearer, but a doer of the work: this man shall be blessed in his deed (Jas 1:25) and will lead into a state of servitude, which is the state of sin: when the Lord brought back the captivity of Zion, we became like men comforted (Ps 125:1). For the name ‘captivity’ suggests this: therefore is my people led away captive, because they had not knowledge (Isa 5:13).
Second, he discloses the persons upon whom they will exercise their malice, describing them: first, from the wickedness of their sex; second, from the wickedness of their manner of life; third, from the vanity of their affection; fourth, from their lack of discretion.
In regard to the first he says, silly women , who lack discernment and constitute the weaker sex. And he says, silly women , because great ladies have good advisers to prevent them from being seduced; but these women are destitute of such help: you devour the houses of widows (Matt 23:14); and they took the women captive (1 Macc 1:34).
In regard to the second he says, laden with sins . For sin is a load, because it prevents one from moving about freely, from being erect and standing; rather it bends one over: my iniquity as a heavy burden is become heavy upon me (Ps 37:5). Hence, it especially deceives them, because sin prepares the way for seduction. And because they are wicked, they fear to resist, lest they be betrayed.
In regard to the third he says, who are led away with diverse desires , i.e., are ready to be seduced because of the various desires they have: a double minded man is inconstant in all his ways (Jas 1:8). Hence, the first woman was seduced, because she did not remain constant in the Lord’s words, but said: lest perhaps we die (Gen 3:3); look not upon a woman that has a mind for many (Sir 9:3).
In regard to the fourth he says, ever learning, and never attaining to the knowledge of the truth . For curiosity is ever on the alert for news, and refuses to concentrate; hence he says, ever learning : a foolish woman and clamorous and full of allurements and knowing nothing at all (Prov 9:13).
Yet his description, ever learning , can be applied to those who creep into houses.
108 . Then when he says, as Jannes and Mambre resisted Moses , he shows the harm they cause prelates, namely, the harm of resisting their doctrine. And he finds an example in Exodus, where the magicians resisted Moses; because from the beginning of time there has been a struggle between truth and falsity: but there were also false prophets among the people, even as there shall be among you, lying teachers (2 Pet 2:1). But in Exodus those magicians were not named, but here they are: and perhaps he obtained their names from certain Jewish writings.
So these also resist the truth which we preach: they have been rebellious to the light (Job 24:13); you always resist the Holy Spirit (Acts 7:51).
109 . Then when he says, men corrupted in mind , he shows wherein they fail in faith and in works: they are reprobate in their works; a Gloss says: that is, they prove themselves reprobates by their works : call them reprobate silver (Jer 6:30).
And corrupted in mind concerning the faith, i.e., in their reasoning powers. For a thing is considered corrupt, when it falls from its due power. But the proper perfection of the mind is knowledge of the truth. Hence, one is said to be corrupted in mind, if he falls away from the knowledge of the truth.
110 . Then when he says, but they shall proceed no farther , he shows how they are restrained:
first, he shows that they must be hindered;
second, how to hinder them, at for their folly .
111 . In regard to the first it should be noted that the desire to hurt is present in a man of himself; but the power to hurt comes from God’s permission. And God does not permit the wicked to inflict as much harm as they would like, but he sets a limit: hitherto you shall come, and shall go no further; and here you shall break your swelling waves (Job 38:11). So, too, the devil harassed Job only as much as God permitted. So, too, Arius harmed the Church only so far as the Lord permitted: hurt not the earth, not the sea, nor the trees, till we sign the servants of our God in their foreheads (Rev 7:3).
And he says, they shall proceed no farther than God permitted.
112 . The way they are to be hindered is by taking from them their mantle and authority with which they inflict harm: who can discover the face of his garment (Job 41:4). Therefore, he says, their folly shall be made manifest to all men , God unmasking them, when he lights up things hidden in the dark and manifests the counsels of hearts, as it is stated in 1 Corinthians, namely, the hearts of Pharaoh’s magicians, whose hearts were manifested, because they were unable to work their signs (1 Cor 4:5).
113 . Then when he says, but you have fully known my doctrine , he shows that Timothy is ready to resist in the face of such dangers:
first, he shows that he was fit to be appointed an apostle;
second, from his familiarity with the Scriptures, at because from your infancy (2 Tim 3:15).
In regard to the first he does two things: first, he shows that he was carefully instructed by the Apostle;
second, how he could be instructed by others, at all that will live godly in Christ shall suffer persecution .
In regard to the first he does two things: first, he shows how he was instructed by word;
second, by example, at purpose .
114 . But it should be noted that one is instructed by word in two ways: in one way, to learn the truth; in another way, to do what is just. In regard to the first he says, you have fully known my doctrine , i.e., have been instructed in the Catholic faith, so it should be easy for you to avoid them. In regard to the second he says, and my instruction . For instruction is knowledge about doing things which fall under man’s control: everywhere and in all things I am instructed (Phil 4:12).
115 . He shows also how he was instructed by example: first, in regard to doing good; second, in regard to enduring evil: patience .
In regard to doing good he mentions two things: first, the right intention; and in regard to this he says, purpose , which is concerned with the end: I purpose, therefore, to take her to me to live with me (Wis 8:9). But one’s purpose is achieved by good works which flow from three virtues: from faith, hope and charity. First, he mentions faith when he says, faith : without faith it is impossible to please God (Heb 11:6); second, hope when he says, longsuffering , which waits for a long time: in longsuffering (2 Cor 6:6). Third, charity when he says, love : he that loves not abides in death (1 John 3:14).
Then in regard to enduring evils, he instructs him in regard to three things by reducing them to memory: first, the patience he had; second, the evil he suffered; third, divine help which aided him.
First, therefore, he mentions patience , which has a perfect work (Jas 1:4); first, he mentions the occassion for patience, namely, persecutions in general: if they persecute you in one city, flee to another (Matt 10:23). More specifically, when he says afflictions , that is, persecutions which he suffered in his own body: thrice I suffered shipwreck, thrice I was beaten with rods, once I was stoned; a night and a day was I in the depth of the sea (2 Cor 11:25). Finally, persecutions in particular, when he says, such as came upon me at Antioch, at Iconium and at Lystra , at the hands of the Jews, when they persecuted him in Timothy’s presence.
But God’s help was not far away, because out of them all the Lord delivered me : who comforts us in all our tribulation (2 Cor 1:4).
Lecture 3
All Christians suffer persecution
3:12 And all that will live godly in Christ Jesus shall suffer persecution. [n. 116]
3:13 But evil men and seducers shall grow worse and worse: erring, and driving into error, [n. 118]
3:14 But continue in those things which you have learned and which have been committed to you. Knowing of whom you have learned them: [n. 119]
3:15 And because from your infancy you have known the Holy Scriptures which can instruct you to salvation through the faith which is in Christ Jesus. [n. 121]
3:16 All Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice: [n. 124]
3:17 That the man of God may be perfect, furnished to every good work. [n. 128]
116 . Above, the Apostle proposed to Timothy as an example the persecutions he himself was experiencing; here, lest it seem that he alone was undergoing such sufferings, he shows that they are the common lot of the saints:
first, he shows how the saints are able to endure these sufferings;
second, that wicked men prosper in their guilt, at but evil men and seducers shall grow worse and worse .
117 . He says, therefore: I have endured persecution, and not I alone, but all that will live godly in Christ . Godly is taken in two senses: sometimes it is taken for the virtue of godliness, which pertains to divine worship, as above: having an appearance indeed of godliness (2 Tim 3:5); sometimes for mercy towards one’s neighbor: godliness is profitable to all things (1 Tim 4:8). All that will live godly in Christ Jesus , i.e., who wish to observe the liturgy of the Christian religion: we should live soberly, and justly, and godly in this world (Titus 2:12), shall suffer persecution ; and especially in the early Church, when Christ was attacked on all sides by the Jews and gentiles: the hour is coming that whosoever kills you will think that he does a service to God (John 16:2); you shall be hated by all nations for my name sake (Matt 24:9).
Likewise, all that will live godly in Christ Jesus , i.e., who wish through Christ’s faith to show mercy to their neighbor must suffer persecution, if not from without, then from within, namely, when they sympathize with the defects of their neighbors, whose guilt and punishment they witness: who is scandalized and I am not on fire? (2 Cor 11:29); dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8); I beheld the transgressors and I pined away (Ps 118:158).
Furthermore, there are other persecutions which the saints cannot avoid, namely persecutions of the flesh, of the world, and of the devil, because, as it is said: the flesh lusts against the spirit (Gal 5:17). Unhappy man that I am, who shall deliver me from the body of this death (Rom 7:24); many are the tribulations of the just (Ps 33:20).
118 . Then when he says, but evil men and seducers shall grow worse and worse , he shows that evil men fall into worse evils, namely, of guilt. He says, evil , in themselves, because they cling to their sins: he will bring these evil men to an evil end (Matt 21:41) and seducers , namely, to harm of neighbor, inasmuch as they seduce them from the way of truth, which is the common way: by pleasing speeches and good words they seduce the hearts of the innocent (Rom 16:18).
But these men are not satisfied with the injuries they inflict. They grow worse and worse : he that is filthy, let him be filthy still (Rev 22:11). But above he had said, but they shall proceed no farther (2 Tim 3:9). How, then, can they grow worse and worse? The answer is that those who do grow worse and worse are permitted to do so by God. Or they grow worse, because their intention is directed toward evil and is always intent on evil; yet they are restrained by divine providence, lest they achieve what they have begun. But they grow worse in themselves, because they err in regard to the truth: you err, not knowing the scriptures nor the power of God (Matt 22:29). They err also in work, which is the way all evil men err: they err that work in evil (Prov 14:22). They err against their neighbor, because they are seducers; hence he says, driving into error , namely, by persuading their neighbor that in the midst of prosperity they can arrive at the kingdom of heaven. But this is against the saying that all that will live godly in Christ Jesus shall suffer persecution : O, my people, they that called you blessed, the same deceive you (Isa 3:12).
119 . Then when he says, but continue in those things which you have learned , he urges him to remain true to his training; and he exhorts him on three sides:
first, on the side of his teacher;
second, on the side of Timothy himself;
third, on the side of what he learned.
120 . He says, therefore: you have fully known my doctrine (2 Tim 3:10); therefore, continue in these things : if the Spirit of him that has power, ascend upon you, leave not your place (Eccl 10:4); be steadfast and unmovable (1 Cor 15:58).
He says, therefore, which you have learned and which has been committed to you , because every Christian learns the truths of faith, which is sound doctrine: everyone that has heard of the Father and has learned, comes to me (John 6:45). But the teachings of faith are entrusted in a special way to prelates, inasmuch as they must dispense them to others: when they had seen that to me was committed the Gospel of the uncircumcision (Gal 2:7).
And why ought he continue in them? Because I have obtained them from the Master of knowledge who cannot err: Christ speaks in me (2 Cor 13:3). And so, continue in them firmly, knowing of whom you have learned them , for he learned them from Paul, who learned them not from man nor by men, but by the revelation of Jesus Christ (Gal 1:12).
121 . Second, on the part of Timothy himself. For it is a scandal for a man nourished in the good from infancy to depart from it in old age: he that passes over from justice to sin God has prepared such a one for the sword (Sir 26:27). But Timothy was nourished in that way: a young man according to his way, even when he is old he shall not depart from it (Prov 22:6). Hence he says, and because from your infancy you have known the Holy Scriptures , which are the books of the Old Testament, which he learned from infancy, because he was the son of a Jewish woman (Acts 16:1). Consequently, his mother instructed him in the Scriptures: which is against the Manicheans, because the Apostle here calls the Old Testament the Holy Scriptures, which cannot be understood of the New Testament, because he was not taught the books of the New Testament from his infancy.
122 . Third, on the part of the things he learned. For if a person has some knowledge in which there is no profit, he abandons it and goes on to other knowledge; but if the knowledge is very useful, it is foolish for him to abandon it:
first, he gives the reason;
second, he explains it: all Scripture .
123 . He says, therefore: I say that you have learned the Sacred Scriptures, which are not to be scorned, for they are useful: I am the Lord, your God, that teach you profitable things (Isa 48:17). Hence he continues, which can instruct you : Lord, to whom shall we go? You have the words of eternal life (John 6:69); search the Scriptures, for you think in them to have life everlasting, and the same are they that give testimony of me (John 5:39). And these writings can instruct you unto salvation, but only through the faith which is in Christ Jesus : the end of the law is Christ unto justice to everyone that believes (Rom 10:4); without faith it is impossible to please God (Heb 11:6).
124 . Then he discloses the reason, saying, all Scripture, inspired of God, is profitable . And he does three things. He commends Scripture by reason of its principle, by reason of its useful effect, and by reason of its final fruit and success.
125 . For if you consider its principle, it has a special place above all writings, because others are given through human reason, while Sacred Scripture is divine. Therefore he says Scripture is inspired of God . For prophecy came not by the will of man at any time; but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21); the inspiration of the Almighty gives understanding (Job 32:8).
126 . But you will say: how is it that not all writings are divinely inspired, since Ambrose says that every truth, no matter who utters it, proceeds from the Holy Spirit?
I answer that God works in two ways: either immediately, as his own work, when he works miracles; or mediately, by using secondary causes, as in the works of nature: your hands have made me (Job 10:8), although they were formed by the activity of nature. And so in man he instructs the intellect both immediately by the Sacred Writings, and mediately by other writings.
127 . The effect of these Scriptures is twofold, namely, they produce knowledge of the truth, and they persuade unto justice: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things that are to be known and done (John 14:26). Therefore, they are useful for knowing the truth and for directing us in our actions.
For there is a speculative reason and a practical reason; and in each, two things are necessary: namely, recognition of the truth and rejection of error. For this is the mark of a wise man, namely, he does not lie and he refutes one who does lie. In regard to the first he says, is profitable to teach , namely, the truth: teach me goodness and discipline and knowledge (Ps 118:66). In regard to the second he adds, to reprove : that you may be able to exhort in sound doctrine and to convince the gainsayer (Titus 1:9).
Furthermore, in regard to the practical reason two things are necessary, namely, that it withdraw from evil and persuade one toward the good: decline from evil and do good (Ps 33:15). In regard to the first he says, to correct , which is to snatch one from evil: if your brother shall offend against you, go, and rebuke him between you and him alone (Matt 18:15); blessed is the man who is corrected by the Lord (Job 5:17). In regard to the second he says, to instruct in justice . And all these things the Sacred Scripture does: with a strong arm he has taught me (Isa 8:11).
Consequently, there are four effects of Sacred Scripture, namely, to teach the truth, to reject falsity, as far as the speculative intellect is concerned; to snatch evil and induce to good, as far as the practical intellect is concerned.
128 . But its final effect is to lead men to the perfect good; for it produces not just any good, but a perfect good: let us go on to things more perfect (Heb 6:1). Hence he says, that the man of God may be perfect , because he cannot be perfect, unless he is a man of God. For that is perfect which lacks nothing. Consequently, a man is perfect when he is furnished , i.e., prepared, to every good work , not only to those that are necessary for salvation, but even to those that are of supererogation: and in doing good let us not fail (Gal 6:9).