Thomas Aquinas

In his own words on 1 Timothy

• 1 Timothy 1:1

  This epistle is divided into greeting and the message, at as I desired you. In the greeting he does three things: First, he mentions the person who sends the greeting; second, the persons greeted; third, the good he wishes him. The person who sends the greeting is described, first of all, by his name, Paul, a name which is suited to one in authority for two reasons. For there are two things present in apostleship, namely, lofty power, to which the humble are raised: when you were a little one in your own eyes, were you not made the head of the tribes of Israel? (1 Sam 15:17); and Paul means 'small.' Second, the brightness of wisdom which the Lord offers to the humble: you have revealed these things to little ones (Matt 11:25). Second, he is described by his authority, because he is an apostle, i.e., sent: as the Father has sent me, I also send you (John 20:21); you are the seal of my apostleship in the Lord (1 Cor 9:2). Third, from the origin of this authority; hence he says, of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope: separate to me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); the Lord has sought him a man according to his own heart: and him has the Lord commanded to be prince over his people (1 Sam 13:14). From this it is clear that prelates are obliged, by a necessity of precept, to those things proper to their office: woe is unto me, if I preach not the Gospel (1 Cor 9:16). And Christ Jesus our hope, because he is our hope of coming to him: having a desire to be dissolved and to be with Christ (Phil 1:23). Or, our hope, because through him we hope to obtain eternal gifts: he has regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3); that through the comfort of the scripture we might have hope (Rom 15:4).

  Commentary on 1 Timothy

• 1 Timothy 1:2

  He describes the person greeted from three viewpoints: first, from his name, when he says, to Timothy: there was a certain disciple there named Timothy (Acts 16:1); second from his love, when he says, his beloved: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20); third, from his sonship, when he says, son in faith, i.e., converted by him: I have sent to you Timothy, who is my dearest son and faithful in the Lord (1 Cor 4:17). Then he mentions the good things he wishes, and shows their origin. Here it should be noted that in the other epistles two things are mentioned, but here three are mentioned, because prelates need more. Hence he says, grace and mercy, first to him, and then to the others. Mercy is taken here for the remission of sins, because this comes from God's mercy; but grace for the public display of graces which prelates need. Or grace for sanctifying grace; but mercy for the divine gift of being raised to spiritual charisms: the grace of God and his mercy is with the saints, and he has respect to his chosen (Wis 4:15). And peace with you and through you to others: let the mountains receive peace (Ps 71:3). But from whom? From God, to be given to the people: every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). And from Christ Jesus our Lord: by whom he has given us most great and precious promises (2 Pet 1:4).

  Commentary on 1 Timothy

• 1 Timothy 1:3

  Here begins the message of this epistle, which is a sort of pastoral guide composed by the Apostle for Timothy, instructing him in all matters pertaining to the exercise of his prelacy, and teaching the order in which he should arrange his desires: first, therefore, he instructs him on the management of spiritual affairs; second, of temporal affairs, in chapter four, at now the Spirit (1 Tim 4:1). First, therefore, it pertains to a prelate to teach according to the rule of faith, lest the beliefs of his subjects be harmed: I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, that he instruct them in matters pertaining to divine worship, which cannot be done properly unless one's faith is right. First, therefore, he instructs him about the faith; second, about the worship of God, in chapter two, at I desire therefore (1 Tim 2:1); third, about appointments to ecclesiastical offices, in chapter three, at a faithful saying (1 Tim 3:1). But it should be noted that in the early Church the pernicious error was being spread that legal observances should be kept along with the Gospel. But the Apostle rejects this: first, by showing the condition of the law; second, by citing his own experience, at I give him thanks. In regard to the first he does three things: first, he shows what must be repudiated in the law; second, what must be accepted, at now the end of the commandment; third, he concludes to the law's present status, at but we know that. What is to be repudiated in the law are the things that have been wickedly added, but were not given by God, and proceed from a carnal understanding of the law. First, he teaches that false fables and genealogies are to be rejected; second, he assigns the reason, at which furnish questions. He says, therefore: you ought to do as I desired you, since I cannot command: have they made you a ruler? Be not lifted up: be among them as one of them (Sir 32:1), that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies. Or in another way: two things pertain to a prelate: to restrain those who teach what is false; hence he says, not to teach otherwise: if anyone preach to you a gospel besides that which you have received, let him be anathema (Gal 1:9); you shall not add to the word that I speak to you; neither shall you take away from it (Deut 4:2). Second, if it should happen that some are teaching what is false, he should forbid the people to listen to them: not to give heed to fables and endless genealogies.

  Commentary on 1 Timothy

• 1 Timothy 1:4

  But there have been certain heretics who, disdaining the Old Testament, explained that the Apostle repudiated it when he said: do not give heed to fables and endless genealogies. Augustine answers them by saying that the Apostle makes use of the stories and genealogies of the Old Testament: Abraham had two sons; the one by a bondwoman, and the other by a free woman (Gal 4:22). Therefore, if he had repudiated it, he would not have made use of it. That is why he says, fables, not the law given in writing, but handed down orally, namely, the Talmud; not the things Moses transmitted orally, but the things others added to it, such as the silly fable that Adam had another wife, from whom demons were born: you have made void the commandment of God for your tradition (Matt 15:6); they will be turned unto fables (2 Tim 4:4). The reason for this prohibition is that they furnish questions, i.e., contentions: contend not in words (2 Tim 2:14); it is an honor for a man to separate himself from quarrels (Prov 20:3); rather than the edification of God, which is in faith, i.e., when a person has been confirmed in the true faith, to which all doctrine should tend.

  Commentary on 1 Timothy

• 1 Timothy 1:5

  Then when he says, now the end, he shows what should be kept of the law. In regard to this he does two things: first, he proves this; second, that there is a danger for those who do not hold this, at from which things. In regard to the first it should be noted that the old law is called the law of the commandments, because it is hemmed in by commandments and precepts: making void the law of commandments contained in decrees (Eph 2:15). What is to be especially retained, therefore, is that toward which all the commandments of the law are ordained, namely, charity: you shall love the Lord your God with your whole heart and with your whole soul and with your whole mind (Matt 22:37), to which is added: on these two commandments depends the whole law and the prophets (Matt 22:40). But how is charity the end of the commandment? To answer this, two things must be considered: that all the precepts of the law are concerned with acts of the virtues, and that through the acts of the virtues one man is ordained to another; because whenever one of our powers is concerned with an end, all other similar powers are ordained to it as to an end. For example, the art of making bridles is ordained to the art of riding, which is its end; and this is ordained to the leader of the cavalry. Now the theological virtues have the ultimate end as their object, all the other virtues being concerned with the means to the end. Therefore, all other virtues look to the theological virtues as to an end. But among the theological virtues the one which is closest to the ultimate end has the nature of an end more than the other ones. Now faith points out the ultimate end, and hope makes one tend toward it; but charity unites one to it. Therefore, all are ordained to charity. And that is why charity is the end of the commandments. But since the means dispose to the end, and the precepts are ordained to charity; therefore, they dispose to it. Hence he says, from a pure heart. For the precepts of the virtues aim at forming a pure heart: some of these virtues are ordained to moderating the passions properly, namely, those virtues whose matter is the passions, i.e., temperance, which moderates concupiscence; meekness, which moderates anger; and fortitude, which moderates fears and boldnesses. But these passions would disturb purity of heart; consequently, the virtues aim at purifying the heart. But is a pure heart required for charity? The answer is yes; for it is impossible for an impure heart to be prompt in regard to charity: because a thing loves that which is in conformity with it. But an impure heart loves that which conforms to it among the passions. Therefore, it needs to be freed of the passions: the righteous love you (Song 1:3). Some virtues set man straight in relation to his neighbor, and it is from this that he has a good conscience, because he does not do to others what he does not want done to himself: all things whatsoever you would that men should do to you, do you also to them (Matt 7:12). Consequently, whatever is against one's neighbor is against conscience; hence he says, and a good conscience. Consequently, one who does not have a good conscience cannot love God in a pure manner, because one who does not have a good conscience fears punishment. But fear cannot co-exist with love, for it flees from God rather than joins one to him. Consequently, the commandments which rectify one's conscience dispose one well for charity. Other virtues set a man straight in regard to possessing the true faith, namely, the virtues by which we worship God; for example, the virtue of latria and others of that sort, which are ordained to removing errors and confirming in the hearts of the faithful a solid belief in God. For one who does not have the true faith cannot love God, because whosoever believes something falsely about God does not love God; for one who does not believe does not love, because love can fix itself only on the things proposed to it by the intellect. Consequently, whatever makes for true faith makes for true charity. That is why he says, from a pure heart, because these things make the heart pure: blessed are the clean of heart; for they shall see God (Matt 5:8); and a good conscience: for our glory is this: the testimony of our conscience (2 Cor 1:12); and an unfeigned faith, i.e., one which is true. And so the virtues and the precepts are ordained to an end which is charity, which arises from those three things.

  Commentary on 1 Timothy

• 1 Timothy 1:6

  Above he showed the value and usefulness of the virtues; here he explains why they are needed, namely, because whoever lacks them runs into the danger of false doctrine. In regard to this he does two things: first, he shows the falsity of the doctrine into which they lead; second, the false condition of those who teach it, at desiring to be. He says, therefore: the end of the commandment is charity, and these are the sources of the law from which some flee: they have spoken vain things, everyone to his neighbor (Ps 11:3). And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood: they who have not believed the truth have consented to iniquity (2 Thess 2:12). Similarly, those who lose purity of heart: for those with a heart infected by the passions judge all things according to their emotional state, and not according to God: the sensual man perceives not the things that are of the Spirit of God (1 Cor 2:14). Similarly, those with a bad conscience, because they cannot rest in the truth; hence they seek what is false and find their rest in it: having faith and a good conscience (1 Tim 1:19). Similarly, those who have a false faith: he who is unfaithful deals unfaithfully (Isa 21:2).

  Commentary on 1 Timothy

• 1 Timothy 1:7

  Then when he says, desiring to be teachers of the law, he describes the condition of those who teach false things: first, their restless ambition; second, their shortcomings. In regard to the first he says, desiring to be teachers of the law: they love the first place at feasts; and to be called by men, Rabbi (Matt 23:6); do not be many masters (Jas 3:1). In regard to the second he says, understanding neither: they have not known nor understood; they walk in darkness (Ps 81:5); the sun of understanding has not risen upon us (Wis 5:6); the things they say by quoting authorities they do not understand; nor whereof they affirm, i.e., by way of drawing a conclusion.

  Commentary on 1 Timothy

• 1 Timothy 1:8

  Then when he says, but we know that the law is good, he describes the status of the law in regard to two things: first, as to the goodness of the law; second, as to the end and intention of the lawgiver, at knowing this. He says, therefore: we know with certainty that the law is good and not evil, as some heretics claim: the law of the Lord is unspotted, converting souls (Ps 18:8); the law indeed is holy and the commandment holy, and just, and good (Rom 7:12). But it can happen that someone uses what is good in an evil manner. Therefore, since the law is good, it is required that a man use it well. That is why he says, if a man use it lawfully. Otherwise it becomes deadly (Rom 8). For there are in the law certain commandments that are moral and some that are ceremonial. The ceremonial laws have been given in figures to Christ and to the Church. But they need to be understood not only carnally but also spiritually, and as a figure of the truth to come; and it is important to know that they are not to be kept forever, but cease when the truth has appeared: I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (Jer 31:31). That is the way a Gloss explains it. But the Apostle seems to be speaking of the moral precepts, because he continues by saying that the law was made for sinners, and these are moral precepts. The proper use of these precepts is that a man not attribute more to them than is contained in them. For the law was given in order that sin be recognized: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Therefore, the hope of justification must not be placed in them, but in faith alone: we account a man to be justified by faith, without the works of the law (Rom 3:28).

  Commentary on 1 Timothy

• 1 Timothy 1:9

  Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver's intention: first, he gives his supposed intention; second, his real intention, at but for the unjust. The supposed intention is excluded when he says, the law is not made for the just man. There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false. The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14). Or another way: the law is not made for the just man but for the unjust. As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics. Then when he says, but for the unjust and disobedient, he mentions the true intention: first, he describes in a general way those for whom law is necessary; second, in a special way, at for murderers of fathers. But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right. In regard to the first he says, but for the unjust, i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin. But he mentions others which are based on one's relationship to others: these are against God or against one's neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly. Against one's neighbor he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15). But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Mal 2:11). Then he lists sins specifically: first, he names certain specific sins; second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine. In regard to the first he does two things; first, he mentions sinful deeds; second, the sinful persons, at for liars, for perjured persons. In regard to the first: first, he lists sinful deeds; second, shameful acts. Sins of deed are those directed toward injuring one's neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one's father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one's neighbor which he says, for manslayers: if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14).

  Commentary on 1 Timothy

• 1 Timothy 1:10

  Then he lists the shameful acts: first, those which are according to nature, which he says, for fornicators: fornicators and adulterers God will judge (Heb 13:4); second, those against nature, when he says, for those who defile themselves with mankind: nor the effeminate shall possess the kingdom of God (1 Cor 6:10). Then he mentions sins of the tongue, when he says, for liars: therefore, putting away lying, speak the truth, every man with his neighbor (Eph 4:25). Second, sins in relation to oaths, when he says, for perjured persons. Then he gathers all these sins under one heading when he says, and whatever other thing is contrary to sound doctrine: and you shall not find iniquity in my tongue; neither shall folly be found in my mouth (Job 6:30); speak you the things that become sound doctrine (Titus 2:1).

  Commentary on 1 Timothy

• 1 Timothy 1:11

  Then when he says, which is according to the Gospel, he shows that the Gospel spreads sound doctrine, which is described from three things: first, from the end when he says, of the glory, which it announces: declare his glory among the gentiles (Ps 95:3); second, from the author of glory, when he says, of the blessed God: which in his times he shall show who is the blessed and only mighty, the king of kings and the lord of lords (1 Tim 6:15). Third, from the minister, when he says, which has been committed to my trust: when they had seen that to me had been committed the gospel of the uncircumcision (Gal 2:7).

  Commentary on 1 Timothy

• 1 Timothy 1:12

  Then when he says, I gave him thanks, he proves by his own experience what he had been during the time of the law, and what he had acquired in the time of grace: first, he shows what had happened to him during both times; second, he urges Timothy to imitate him, at this precept, I commend to you. In regard to the first he does two things: first, he shows what has been given to him under the law, and what was given to him under the Gospel; second, he assigns the reason, at a faithful saying. The first part is divided into three parts: first, he shows the dignity he received under the Gospel; second, the sins to which he was subject under the law, at who before was a blasphemer; third, how he was liberated, at but I obtained the mercy of God. But in order to be a minister of the Gospel three things are required: first, that he be assigned to it: how shall they preach, unless they be sent (Rom 10:15); second, that he be fit, i.e., that he be faithful: here now it is required of a minister that he be found faithful (1 Cor 4:2); third, that he be strong enough to carry on. He lists these three things in reverse order, saying: I give him thanks who has strengthened me to pursue the tasks imposed: the hand of the Lord was with me, strengthening me (Exod 3:14); then the second, when he says, for that he has counted me faithful, putting me in the ministry: who is a faithful and wise servant, whom his lord has appointed over his family (Matt 24:45); and this because he sought only the things of God. He enlarges on the first, when he says, in the ministry, i.e., entrusting this ministry to me: separate me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); they are the ministers of Christ: I am more (2 Cor 11:23).

  Commentary on 1 Timothy

• 1 Timothy 1:13

  But what sort of person was he under the law? A sinner, first of all, against God: who before was a blasphemer of Christ's name: bring forth the blasphemer without the camp and let them that heard him put their hands upon his head, and let all the people stone him (Lev 24:14). Hence this statement referred to him. Second, against his neighbor, and a persecutor: I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). And contumelious in words and deeds: I heard the reproaches of many (Jer 20:10). Then when he says, but I obtained the mercy of God, he shows how he was freed through Christ. In regard to this he does two things: first, he states that mercy freed him; second, that now he has a superabundance of goods, at now the grace. In regard to the first he says, but I obtained the mercy of God: the mercies of the Lord that we are not consumed (Lam 3:22); he has mercy on whom he will: and whom he wills he hardens (Rom 9:18). But on my part there is some excuse, because I did it ignorantly. He says less than he means to say, because it is one thing to act ignorantly, and something else to act through ignorance: one acts ignorantly, if he does not know what he is doing; but even if he knew, he would still do it: as in the case of a person who, believing that he is killing a wild animal, actually kills his enemy, whom he would gladly have killed in any case. But one acts through ignorance, when he does something which he would not have done had he known: as when a person actually kills his father, whom he would not have killed, had he known, but whom he nevertheless has killed, thinking that it was his enemy. But Paul acted through ignorance, because if he had known that Christ is the Son of God, he would not have acted as he did. But the Jews did not kill Christ through ignorance, but ignorantly, because if they had known he was the Christ, they would still have killed him: and that servant who knows the will of his lord and did not according to his will, shall be beaten with many stripes (Luke 12:47).

  Commentary on 1 Timothy

• 1 Timothy 1:14

  In regard to the second he says, now the grace of our Lord has abounded exceedingly: and where sin abounded, grace did more abound (Rom 5:20); with faith and love. For he produced the effect of faith through the active love which is in Christ Jesus: through Christ Jesus that we may receive the promise of the Spirit by faith (Gal 3:14).

  Commentary on 1 Timothy

• 1 Timothy 1:15

  Above he described his own state both in regard to sins under the law and in regard to good in the time of grace; here he shows the reason of these benefits in terms of divine pity: first, he proposes the divine pity in general; second, he applies it to his case, at of whom I am the chief; third, his thanks, at now to the King of ages. In regard to the first he does two things: first, he commends the truth he is about to propose; second, he shows the divine power, at that Christ Jesus came. In regard to the first he says, a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. Now two things make a saying commendable, namely, it is true and it is acceptable. For sometimes a saying is true but hard, and it stirs up hatred: am I then become your enemy, because I tell you the truth? (Gal 4:16). But this saying is, first of all, true; hence he says, a faithful saying: these words are most faithful and true (Rev 22:6). It is also acceptable, because it concerns our salvation; hence he says, and worthy of all acceptation: and the Lord answered the angel who spoke in me good words, comfortable words (Zech 1:13). Another version reads: a human saying, because it is concerned with men's being uplifted: when the goodness and kindness of God, our Savior, appeared (Titus 3:4). The saying is this: Christ Jesus came into this world to save sinners. That he came into the world expresses a twofold nature, namely, the divine, in which he existed before he appeared in the world: I came forth from the Father and am come into the world (John 16:28), and the human, in which he appeared. And because he is God, he fills heaven and earth (Jer 23:24). Hence it is not in virtue of his divine nature that he is in a place, but in virtue of the human nature: he was in the world, and the world was made by him, and the world knows him not (John 1:10). But why did he come? To save sinners, i.e., for the salvation of all people: God did not send his Son into the world to judge the world, but that the world may be saved by him (John 3:17); I came not to judge the world, but to save the world (John 12:47). But suppose no one had sinned. Would Christ still have come? It seems not; because he came in order to save sinners. Otherwise, there would have been no need for the Incarnation. Hence, too, a Gloss says: remove the disease, and there is no need for the remedy. The answer to this is clear from the words of the Fathers. But this question is not one of great importance, because God decreed the plan according to which things are to occur. And we do not know what he would have decreed, if he had not foreseen sin. Nevertheless, the Scriptures seem to state expressly that there would have been no Incarnation, if man had not sinned. This is the opinion that I am inclined toward. Then when he says, of whom I am the chief, he adapts this saying to his own case: first, by admitting that he is a sinner; second, by saying that he was rescued, at but for this cause I have obtained mercy. He says, therefore: of whom I am the chief. Here a heretic says that Adam's soul was in Paul, and passed from body to body. As if to say: I am the chief sinner, because Adam's soul is my soul. But this contradicts the Apostle's statement in Romans: for when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election might stand), not of works but of him who calls, it was said to her: the elder shall serve the younger (Rom 9:11). Therefore, the soul does not exist before the body. He is the chief sinner, therefore, not being first in time but in the amount of guilt: the just is first accuser of himself (Prov 18:17); I am the most foolish of men, and the wisdom of men is not with me (Prov 30:2). But was the Apostle the greatest of sinners? It seems that Judas was greater. Some say that Paul's sin was more general, because it was against the whole Church. But that means nothing, because Paul acted in unbelief, whereas many Jews persecuted the Church out of malice. The answer is that he is the chief, not in the sense that he was the greatest of all sinners then living, but the greatest of the sinners that had been saved. As if to say: he came to save sinners, of whom I am the chief; which is to be understood of those who had preceded the Apostle, because many others had persecuted the Church before him.

  Commentary on 1 Timothy

• 1 Timothy 1:16

  And he says this to show that whatever God does, he does to show his goodness: the Lord has made all things for himself (Prov 16:4); full of the glory of the Lord is his work (Sir 42:16), and for our benefit; hence he says, for this cause I have obtained mercy: first of all, for his glory. That in me first, i.e., first, in the order of time, or first in the order of rank. Christ Jesus might show forth all patience, i.e., perfect patience, because although he was provoked, he did not punish but rather exalted his adversary; and this for our benefit. Hence he says, for the information, i.e., the instruction, of those who shall believe in him unto life everlasting. As if to say: in order that sinners may not hesitate to approach him: being made a pattern for the flock from the heart (1 Pet 5:3).

  Commentary on 1 Timothy

• 1 Timothy 1:17

  Then when he says, to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever, he expresses his gratitude: In regard to the first he does two things: first, he commends the one to whom he gives thanks; second, he expresses the thanks, at honor and glory. First, he commends him because of his power; second, because of his unique nature. In regard to the first he says, to the King. His dominion is the greatest, because he is the sole ruler and has free power, not limited by statutes, as one with political power. The one God is the Lord of all things; hence he says, the only God: King of kings and Lord of lords (Rev 19:16); God is the king of the earth (Ps 46:8). Again, a king's power lasts no more than 50 years; but he is the King of ages: your kingdom is a kingdom of all ages: and your dominion endures throughout all generations (Ps 144:13); the power of the earth is in the hand of the Lord (Sir 10:4). To this King belongs also the nature of God. In regard to this it should be noted that the first difference between natural things is that some are corruptible and some incorruptible: among incorruptible things, some are visible and bodily, as the heavenly bodies; others are invisible and spiritual, as the angels. Angels are divided, according to the Platonists, into gods who are supreme by their nature, and into intellects which are not gods, but are still divine, and into souls. But with us there is but one God: hear, O Israel, the Lord our God is one Lord (Deut 6:4). He says, immortal, therefore, to distinguish him from corruptible things; invisible, to show that he belongs among the invisible things, and to distinguish him from visible things. He says, the only God, and not to the only immortal and invisible being, because he is by nature the only God, although he could be called the only immortal and only invisible, i.e., holding the first rank ahead of others: who only has immortality (1 Tim 6:16). Then when he says, be honor and glory, he expresses his thanks. As if to say: honor is due him because of his power over every creature; brightness and glory are due him in acknowledgment of his supreme goodness: benediction and glory and wisdom and thanksgiving, honor and power and strength to our God (Rev 7:12), forever and ever, because the duration of the others is for a short time: all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6).

  Commentary on 1 Timothy

• 1 Timothy 1:18

  Then when he says, this precept, I commend to you, he instructs Timothy to keep certain things in mind: first, he reminds him of the task entrusted to him; second, he instructs him on its proper performance; third, he shows how to use it. He says, therefore: this precept, namely, to guard the end of the law, i.e., always cling to charity and not to Jewish fables, I commend to you, as a faithful trust, because that is how it has been entrusted to you. But how? According to the prophecies going before on you, i.e., because this Gospel is not out of harmony with the prophecies which you have already learned, because he was the son of a Jewish mother: and we have the more firm prophetical word: whereunto you do well to attend, as to a light that shines in a dark place, until the day dawn (2 Pet 1:19); do not despise prophecies (1 Thess 5:20); or according to the prophecies going before on you, i.e., according to what I and the other saints have known about you through the spirit of prophecy telling what should be delivered over to you; that you war in them, i.e., in the prophecies, a good warfare. But there are two kinds of warfare: spiritual and carnal: for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications (2 Cor 10:4). In good warfare two things are expected of the soldiers, namely, that they do nothing contrary to military discipline, and not become weak through ease: everyone who strives for mastery refrains himself from all things (1 Cor 9:25). Likewise, two things are required on the part of the warfare: namely, that he subdue those who are acting against the republic, and submit himself to those to whom he is subject. So is it also in spiritual warfare, because it is ordained to the destruction of all who exalt themselves and to the bringing into captivity every understanding unto the obedience of Christ, as it is stated in 2 Corinthians 10. And this is the true warfare of which he says, that you war in them a good warfare.

  Commentary on 1 Timothy

• 1 Timothy 1:19

  Here is mentioned: first, the way to wage the war; second, the necessity of a good conscience, at which some rejecting. He says, therefore: that you war in them a good warfare. As if to say: you can wage a good war: first of all, having faith: this is the victory which overcomes the world, our faith (1 John 5:4); second, through a good conscience, because men quickly flee from things that are bothering them; hence, remorse of conscience is like a goad pricking a man with a bad conscience. That is why he is quick to flee from sin by obtaining a good conscience and true faith: I have conversed with all good conscience before God until this present day (Acts 23:1); our glory is this, the testimony of our conscience (2 Cor 1:12). Then he shows why there is need of a good conscience, when he says, which some rejecting, have made shipwreck concerning the faith: first, he mentions the sin; second, the punishment; third, the fruit of punishment. He mentions the sin when he says, which, namely, a good conscience, some rejecting, have made shipwreck concerning the faith; for one who errs against the faith loses all he has: without faith it is impossible to please God (Heb 11:6); and he dies, because the just man shall live in his faith (Hab 2:4).

  Commentary on 1 Timothy

• 1 Timothy 1:20

  Of whom is Hymeneus and Alexander: Alexander, the coppersmith, has done me much evil (2 Tim 4:14). Then he mentions the punishment, when he says, whom I have delivered up to Satan, because he excommunicated them, so that the faithful might avoid them and not be contaminated. The excommunication inflicted by the Apostle was of such force, that the excommunicated person was immediately snatched by the Devil and suffered bodily harassment: in the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan, for the destruction of the flesh, that the spirit may be saved (1 Cor 5:4). But even now they are delivered over to be afflicted spiritually, because they lose the benefit of the Church's prayers, which are a great help against the Devil. And I have delivered them as God has delivered them up to a reprobate sense (Rom 1:28) by withdrawing his help and their affiliation with the Church and her prayers. And he did this not from hatred, but from love and for their benefit: that the spirit may be saved (1 Cor 5:5); hence he says, that they may learn, through punishment, not to blaspheme. But there are three ways in which one learns to depart from sin: sometimes, from its punishment, when he is afflicted in body; sometimes, from the perplexity of being excommunicated; and sometimes, from the fact that the Church delivers him over to Satan, and he falls into public sins. As a result of this perplexity he is humbled and refrains even from hidden sins, which he formerly did not recognize he had.

  Commentary on 1 Timothy

• 1 Timothy 2:1

  Above, he taught Timothy how to form his people in the true faith; here he deals with matters pertaining to the faith's worship, namely, prayers and ceremonies: first, he presents the general doctrine on prayer; second, he applies it to the specific states of men, at I will, therefore. First he distinguishes the various ways of praying; second, he shows for whom he should pray, at for all men; third, the reason, at for this is good. He says, therefore: since it is a fact that Christ came to save sinners, I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made. By this he shows that among all the things necessary for a Christian life the most important is prayer, which is powerful against the dangers of temptation, and helpful toward making progress in good: the continual prayer of a just man avails much (Jas 5:16). Therefore, he distinguishes prayer into four kinds, namely, supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already obtained. In asking for benefits three things are required: first, that the one beseeching mention the cause why he should be heard; second, that the cause be reasonable; third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do: for they first think of a cause why they should be heeded; in the case of prayer this is not our merits but God's mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18). This is achieved by the prayer called supplication, which is a testifying through sacred things, as when we say: by your passion and cross, deliver us, O Lord. After this cause has been excogitated, it is necessary that we reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Ps 68:14). It is called prayer, because it is, as it were, the voice's reason. For the persuasions of rhetoricians are called prayers, because they persuade; but it is done in one way in their case, and in another way in our prayers to God: for we do not intend to bend God's will, which is always prepared to do good; rather, it is in order that our heart be elevated to God in prayer. Third, intercessions: let him ask in faith, nothing wavering (Jas 1:6). Finally, for gifts received, thanksgivings: in all things give thanks (1 Thess 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6). Hence we find this prayer in the Church: almighty and eternal God, (this is the ascent of the mind, which is called prayer), who did grant such a favor to your Church (this is the thanksgiving), grant we beseech you (this is the supplication). In the Mass also there is supplication up to the moment of consecrating the Body and Blood, because they bring to mind sacred things which give us the confidence to supplicate; in the mystery of consecration is prayer, because there is meditation on what Christ has done; from the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings. Or these four refer to the four things we hope to obtain through prayer: then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one's merits; and for favors already received there are thanksgivings. Then when he says, for all men, he shows for whom we should pray. In regard to this he does two things: first, he shows that we should pray for everyone; second, he mentions the fruit of prayer, at that we may lead.

  Commentary on 1 Timothy

• 1 Timothy 2:2

  In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16). But for whom in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 13:1); be subject therefore to every human creature for God's sake: whether it be to the king as excelling, or to governors as sent by him (1 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources. The utility of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church of course has its own peace, in which the world does not share, because there is no peace for the wicked. But there is another peace, which is common to both; and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jer 29:7). Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet; in regard to the second, and a peaceable life. And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). Holy men, on the other hand, use it properly, for they employ it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).

  Commentary on 1 Timothy

• 1 Timothy 2:3

  Then when he says, for this is good, he gives the reasons for praying: and he does two things; first, he gives the reasons; second, he proves something he had assumed, at for there is one God. In regard to the first: first, he gives the reason from the nature of the work; second, on the part of God, at and acceptable. He gives the reason from the nature of the work, because when something is good in itself, we should do it; but prayer for others is this type of thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Ps 51:11). Also on the side of God, and acceptable in the sight of God: then you shall accept the sacrifices of justice (Ps 50:21), which could be offered only under charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isa 43:11).

  Commentary on 1 Timothy

• 1 Timothy 2:4

  And he proves that it is acceptable, when he says, who wills that all men be saved: not willing that anyone should perish (2 Pet 3:9). But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone. But if you say that he does not, because man does not will it, then it seems that the omnipotent is frustrated by a will that is not omnipotent. The answer is that willing refers sometimes to the will of his good pleasure and sometimes to the signified will. By his signified will he wills to save all, because he offers to all the precepts, counsels and remedies required for salvation. As to the will of his good pleasure, this is explained in four ways. First, in the mode of a causal utterance, as when God is said to make something because he makes others do it: the Spirit asks for the saints (Rom 8:26), i.e., he causes them to ask. In this way God wills this, because he makes his saints will that all men be saved. This type of willing should be found in the saints, because they do not know who are predestined and who are not. Second, when it is applied to a limited number, i.e., to all who are saved, because no one is saved except through his will; just as in one school the teacher teaches all the boys of this city, because no one is taught by anyone but he. In a third way, when it is applied to the species of each individual but not to the individual of each species, i.e., no species of men are excepted from salvation; because formerly it was offered to the Jews only, but now to all men. Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God's will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God's case, the salvation of all men considered in itself has a reckoning so that it might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; and this is his consequent will. And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).

  Commentary on 1 Timothy

• 1 Timothy 2:5

  Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ's witnesses. He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29). Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself. He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God. But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes: for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God's justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.

  Commentary on 1 Timothy

• 1 Timothy 2:6

  Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony: first, of other witnesses; second, of himself, at to which I am appointed. He says, therefore: who gave himself a redemption for all. But did it suddenly come to God's mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

  Commentary on 1 Timothy

• 1 Timothy 2:7

  Then when he says, to which I am appointed, he gives his own testimony: first, he shows what his office is; second, how he uses it, at I say the truth. He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2). The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor. But Matthew tells us: do not be called Rabbi (Matt 23:8). I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6). And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.

  Commentary on 1 Timothy

• 1 Timothy 2:8

  Then when he says, I will, therefore, he comes down to the specific types of men. In regard to this he does two things: first, he instructs the men about prayer; second, the women, at in like manner, women also. He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be assiduous, pure and quiet. Assiduous, because it should take place at all times and in every place. And he says, I will, because it is good for a man to pray; and I, your teacher, will that men pray in every place and not only at Jerusalem, as the Jews, or not only on Mount Garizim, as the Samaritans (John 4:20-21). For a man can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 1:11). But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matt 6:5). The answer is that mental prayer can be performed anywhere; but the external signs of prayer should not be performed everywhere, because a man should not appear singular in his outward actions because of the danger of doing them out of vain glory. But why do people build churches? I answer that it is not because the place is necessary for prayer, but for the convenience of the one who prays, i.e., to have solitude and quiet. Prayer should be pure; hence he says, lifting up pure hands. As Augustine says: whatever we do externally when we pray is done for the sake of stirring up our affections. For genuflections and the like are not of themselves pleasing to God, but only because by them, as by signs of humility, a man is internally humble; just as lifting the hands indicates that the heart has been lifted up: let us lift up our heart with our hands to the Lord in the heavens (Lam 3:41). Lifting up pure hands, i.e., praying with a devout heart: yet if you will arrive early to God and will beseech the Almighty; if you will walk clean and upright, he will presently wake unto you and will make the dwelling of your justice peaceable (Job 8:5). Prayer should be quiet, i.e., without anger and contention. And he mentions these two things: first, that the mind be without anger which disquiets the soul to inflict harm upon one's neighbor, whereas the mind of the one praying should be free of this: man to man reserves anger, and does he seek remedy of God? (Sir 28:3). Prayer should be free of contention which can mean two things: first, according to a Gloss, that we not contend against God, disbelieving his words and murmuring against his commandments: O man, who are you who replies against God (Rom 9:20). Second, that we not contend against our neighbor, or break the peace with him through contention; for peace is necessary to the man who prays: if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done to them by my Father (Matt 18:19).

  Commentary on 1 Timothy

• 1 Timothy 2:9

  Then when he says, in like manner, women also, he instructs the women: first, in regard to prayer; second, as to doctrine, at let the women learn in silence. In regard to the first he does two things: first, he shows what is required of a woman praying; second, he explains what he had said, at not with plaited hair. In regard to the first it should be noted that all things required of men praying are required also of women; that is why he says, in like manner, women also. As if to say: let them observe all that I have said. But he adds two things, namely, ornaments and modesty, saying, in decent apparel: adorning themselves with modesty. The reason for this is that since it is natural for women to be softer of body than men, so too they are weaker in reason. But it pertains to reason to arrange the acts and effects of each thing. Now decency consists in being ordained and disposed in due order. Thus, in regard to internal decency, unless everything is properly arranged by reason, they do not have spiritual beauty. Consequently, because women are short on reason, he requires external decency of them. Likewise modesty is concerned with a base act; therefore, it is laudable in those who are inclined toward base actions, such as women and children. Hence this is praised in them but not in old men and in the perfect: a holy and shamefaced woman is grace upon grace (Sir 26:19). Likewise, he demands sobriety, when he continues, and sobriety. For since reason is weak in women, whereas sobriety conserves reason's vigor; nothing is more reprehensible in them than drunkenness. Hence it was the custom among the Romans not to give them wine. Not with plaited hair, or gold, or pearls or costly attire. Here he explains what he had said: first, in regard to apparel; second, in regard to shamefacedness, at but, as it becomes women. In regard to the first he rejects bodily adornment; second, he proposes the spiritual, at but, as it becomes women. In regard to the first he says: what I have said about decent apparel is not to be understood of external apparel, because not with plaited hair, i.e., not with the head adorned or the whole body. But women in particular adorn their hair, and this is natural for them (1 Cor 11:15). And therefore they have adornments on their heads. But there are two coverings of the head: one is natural, namely, the hair, as it is said (1 Cor 11:5); the other is artificial, and in regard to both coverings they adorn themselves, because they plait their hair; hence he says, not with plaited hair, i.e., curls: instead of curled hair, baldness (Isa 3:24). He also forbids artificial adornment, when he says, or gold, or pearls: whose adorning let it not be the outward plaiting of the hair or the wearing of gold, or the putting on of apparel (1 Pet 3:3). Or not with plaited hair and gold, i.e., not having the hair curled with gold and pearls. In regard to the whole body he says, or costly attire. The Apostle condemns this as does Isaiah: the Lord will make bald the crown of the head of the daughters of Zion (Isa 3:17).

  Commentary on 1 Timothy

• 1 Timothy 2:10

  But is this a sin? The answer, according to Augustine, is that two things must be considered in regard to woman's adornment, namely, simple adornment and paint. She is adorned simply by her attire, and gold, and such of the kind. But there can be sin associated with this for three reasons: first, from an evil intention; for example, if she intends to arouse concupiscence, make a display, or seek vainglory: a woman in harlot's attire is prepared to deceive souls (Prov 7:10). Second, if it is done beyond the customs of the country; for that which is beyond the customs of the country proceeds from levity of mind. Third, if she goes beyond the condition of her state. But if it is done with the right intention in accordance with the customs of the country and with the condition of her state, there is no sin. In regard to paint, however, it is a sin. For women are not permitted to be decorated except for men; and men do not wish to be deceived, when women in paint appear before them. Therefore, let there be no such adornment but as becomes women professing godliness. For the outward acts of a man are a clue to the inner man, as the habits of religious and clerics testify to their state. Hence if the external does not agree with the internal, there is pretense; and the same is true of other internal works. For internally we should cultivate godliness, i.e., the worship of God; but externally to show by good works what is conformed to godliness; and to present ourselves externally as we are internally. Or, I say that women should not adorn themselves outwardly except as becomes women professing godliness, i.e., who ought to profess their godliness by good works: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27).

  Commentary on 1 Timothy

• 1 Timothy 2:11

  Above, the Apostle instructed women in regard to prayer; here he instructs them in regard to doctrine: first, he lays down his own law regarding their teaching; second, he gives the reason for this law, at for Adam was first formed; third, he answers a tacit question, at yet she shall be saved. In regard to the first he does two things: first, he shows what is suitable for women; second, what is not, at but I do not suffer a woman to teach. In regard to the first he mentions three things that are suitable to women, namely, silence, discipline and subjection. These three things proceed from one source, namely, their lack of reason. So he imposes silence on them, when he says: let the woman learn in silence: if any man offend not in word, the same is a perfect man (Jas 3:2); let women keep silence in the churches, for it is not permitted them to speak, but to be subject, as also the Lord says (1 Cor 14:34). For the words of a woman are inflammatory: her conversation burns as fire (Sir 9:11). Second, that they learn, because that is the proper function of one who is weak in intellect: if they would learn anything, let them ask their husbands at home (1 Cor 14:35). However, it is given to men that they teach. Third, he recommends subjection, because it is natural for the soul to rule the body, and reason the lower powers. Therefore, as the Philosopher says, whenever any two things are related as the soul is to the body, and reason to sensuality, it is natural for the one with the greater amount of reason to rule and give orders, and for the other to be subject, since it is lacking in reason: he shall have dominion over you (Gen 3:16).

  Commentary on 1 Timothy

• 1 Timothy 2:12

  Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence. Consequently, he forbids them to teach. Against this, the vision wherewith his mother instructed him (Prov 31:1). I answer that some teaching is public, and this does not belong to woman, and thus he says in the church, some is private, and by this a mother teaches her son. But we read that Deborah taught the people of Israel (Judg 5:7). The answer is that her learning came through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; furthermore, she did not preach publicly, but gave advice under the influence of the Holy Spirit. Second, they are forbidden to use authority over the man: a woman, if she have superiority, is contrary to her husband (Sir 25:30). And the Philosopher says that the dominion of women is the death of a family, as tyrants of a commonwealth. Accordingly, he forbids two things against the two things that are suitable to her, namely, to be in silence and to be subject to the man.

  Commentary on 1 Timothy

• 1 Timothy 2:13

  Then when he says, for Adam was formed first, he assigns the reason for what he had taught: first, from the order of creation; second, from the order of sin, at and Adam was not seduced. In regard to the first it should be noted that in the order of things the perfect and the imperfect are differently ordained: because in one and the same individual the imperfect is prior in time, but the perfect is prior in nature, because nature proceeds from the imperfect to the perfect; but in diverse things the perfect is prior in time and in nature, because nature always starts with what is perfect. This is the order according to which we are now speaking, because man is the perfect specimen of human nature, whereas a woman is a man by happenstance. Hence Adam was formed first: the Lord God formed man of the slime of the earth (Gen 2:7); then woman was formed as something imperfect originating from something perfect, namely, from a rib: for the man is not of the woman, but the woman of the man (1 Cor 11:8). That is why man is not said to be formed for the woman, but to the likeness of God: let us make man to our own image and likeness (Gen 1:26). The woman, however, is for the sake of the man; therefore, the man should rule.

  Commentary on 1 Timothy

• 1 Timothy 2:14

  Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman. Hence he says, Adam was not seduced, i.e., first, because he was the stronger; but the tempter approached the weaker in order that the stronger be seduced more readily. Here he alludes to Adam's words in Genesis. For when the Lord rebuked Adam, he said: the woman whom you gave me to be my companion, gave me of the tree and I did eat (Gen 3:12). That is why he says, Adam was not seduced; but the woman. Now seduction is of two kinds: in the abstract and in the concrete object, which is the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice in regard to a concrete object. But the woman was seduced by ignorance in the abstract, when she believed what the serpent said. But the man did not believe this, but was deceived in the concrete; and having never experienced the severity of God, believed that he would be easily forgiven. But ignorance is a punishment of sin; therefore, punishment preceded sin. I answer that it did not precede, because she was elated as soon as the serpent spoke and suggested that someone was anxious about her; and in that spirit of elation she was seduced. Hence the elation preceded.

  Commentary on 1 Timothy

• 1 Timothy 2:15

  Then when he says, yet she shall be saved, he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems from her, she is harmful to men. But if something is not for someone, but is harmful to him, it should be destroyed. Therefore, the woman should not be saved. The answer is that salvation is of two kinds: temporal, which is common also to brutes, and eternal, which is proper to man: my salvation shall be forever (Isa 51:8). But the woman has lost neither of them: not the temporal, because she is not deprived of her sex as soon as a child is born; nor the eternal, because she is open to grace and glory by reason of her soul. Therefore, in regard to the first he says, she shall be saved and not rooted out; and this through childbearing, to which she is ordained by God. In regard to the second he says, if she continue. But since, if it implies a cause, does that mean that if she does not continue, she will not be saved? For the Apostle says that a woman does better if she does not marry. The answer is that this can be taken as a figure of speech, so that by man is understood the superior reason, and by woman the lower reason. Now good works are the product of the inferior reason, as is charity which conceives through the man and through which she is saved. The other explanation is literal, and the through does not express a cause but a repugnance. As if to say: the woman shall be saved, even if she enters by way of generation, i.e., if she marries and is not a virgin. Then the through suggests an increase of salvation, as though by generating children for the service of God, she will be saved the more: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25). As far as the attainment of eternal salvation is concerned, there are three things to be considered: first, something in regard to the intellect; second, something in regard to the affections; third, something in regard to the external act. In the intellect is faith, through which the intellect is subjected to Christ; hence he says, in faith: without faith it is impossible to please God (Heb 11:6). And because faith avails nothing without charity, he immediately adds something in regard to the affections, namely, and love: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). In regard to the outward act he mentions two things against lewdness, which consists in two things, namely, in lust; and in regard to this he says, and sanctification, i.e., in chastity: this is the will of God, your sanctification; that you should abstain from fornication (1 Thess 4:3), and in drunkenness, against which he says, with sobriety: we should live soberly, and justly, and godly in this world (Titus 2:12).

  Commentary on 1 Timothy

• 1 Timothy 3:1

  Above, he instructed Timothy on matters pertaining to the true faith and the worship of God; here he treats about the appointment to ecclesiastical offices: first, the instruction; second, the occasion or need for this instruction, at these things I write to you. In regard to the first he does two things: first, he instructs him on matters pertaining to bishops; second, on matters pertaining to deacons, at deacons in like manner. But since Dionysius declares that there are three orders, namely, bishops who rule, priests who enlighten, and deacons who cleanse, why does the Apostle make no mention of priests? The answer is that priests are included under the term, bishop, not as though the two orders are not really distinct, but only nominally. For priest is the same as elder, and bishop the same as overseer. Hence priests and bishops are indiscriminately called both bishops and priests. In regard to this, first, he discusses the desire of attaining to the episcopate; second, he discusses the qualities of a bishop, at therefore, it behooves a bishop. He prefaces his instruction with the remark that it is a faithful saying, namely, what I am about to say or have said: these words are most faithful and true (Rev 22:6). If a man desires the office of a bishop, he desires good work. From these words some have taken occasion to aspire to the office of bishop and priest without correctly understanding the import of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: for scopos is the same as 'watcher,' and epi means 'above'; hence the word, episcopus means, as it were, one who watches from above: an overseer. Hence two things must be considered in the bishop, namely, his higher office and his beneficial actions for the faithful. For some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is, and what a person who desires to be a bishop is really desiring, namely, good work. Hence he does not say that he has a good desire, but that he desires good work, namely, the welfare of the faithful. But is it lawful to desire the office of a bishop? Augustine says: no: the higher place without which the people cannot be ruled, even though it be properly kept and administered, it is unbecoming to desire. The reason being that no one should desire what exceeds his powers, as though it equalled his powers; otherwise he would be a fool. Horace says: one who is ignorant of warfare should abstain from taking up arms. Therefore, he can properly desire to be a bishop whose powers are equal to its demands. But no one is fit for this, because a prelate by reason of his lofty station and duties should excel all others in his manner of life and in his contemplation, so that in comparison to him the others are as a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances, and then he does not know what he is seeking, because this is not the episcopate; or he desires the work itself, and this is to be guilty of pride. Therefore, it should be refused, unless it is imposed. If you say that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter; therefore, the other also. I answer that perfection is not the same in the one as in the other, because the episcopal state presupposes perfection; consequently, unless one is perfect he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it, if he does not have it. This is evident from John where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matt 19:21). Therefore, the view to be taken of the office of bishop is that it is a good work: neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Pet 5:3). As if to say: if you desire the office of a bishop, this is what you are desiring, namely, good work.

  Commentary on 1 Timothy

• 1 Timothy 3:2

  Then he mentions the qualities of a bishop, when he says it behooves a bishop to be blameless: first, he describes him in general; second, in detail, at the husband of one wife. He says, therefore: I say that he desires a good work; but not everyone is fit for this work: for he must be blameless. Hence it is said of Zachary that he walked in all the commandments and justifications of the Lord without blame (Luke 1:6); whosoever of your seed throughout their families has a blemish, he shall not offer bread to his God (Lev 21:17). However, it should not be supposed that he must be eternally free of all fault, because it is said: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor should it be said, as some have said, that whoever has sinned mortally after baptism is not fit, because there would be so few. What is required is that he be blameless, i.e., not subject to any sin, because it is unbecoming for one who should be a reprehensor to be reprehensible: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother's eye (Matt 7:5). Then when he says, the husband of one wife, he describes him in detail: first, in himself; second, in relation to the multitude, at having his children in subjection. In regard to the first he does two things: first, he lists the virtues with which he should be adorned; second, from what things his mind should be immune, at not given to wine. But every moral virtue is concerned primarily with the passions: and there are two which make for sanctity, namely, chastity and sobriety; because the soul is mainly disturbed by the pleasures of touch. Therefore, he mentions, first of all, something that pertains to chastity, when he says, the husband of one wife. He says the same in his letter to Titus (Titus 1:6). In the interpretation of this passage there is disagreement between Augustine and Jerome, for the latter says that this is to be understood after baptism, because if he had two wives before baptism, or one first and another later, that is no obstacle to ordination, because all this is obliterated by baptism. But Augustine and Ambrose say the opposite, namely, that if he had two before or after, he cannot be ordained. As a matter of fact, does baptism remove everything? I answer that it does as far as sins are concerned, but not irregularities, some of which are incurred without sin, since they apply only to members of the Church; but marriage is not a sin even among pagans. But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines? I answer that this is interdicted not only by reason of the incontinence involved, but also by reason of what marriage represents, namely, the union between Christ and the Church: There is one spouse, Christ, and one Church: one is my dove (Song 6:8). Second, he deals with sobriety, when he says, sober: we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should watch: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8); whereas drunkenness is an obstacle to watchfulness: be sober and watch (1 Pet 5:8). Third, he describes a quality of mind, when he says, prudent, because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matt 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season (Matt 24:45). Then he lists the virtues which regulate external actions: first, in relation to himself; second, in relation to others. In relation to the bishop himself, he says, of good behavior, chaste. There is good behavior when the bishop has proper composure in his actions and words: for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a becoming manner: rich men in virtue, studying beauty (Sir 44:6). This is required in bishops, because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27). Therefore, since the bishop is placed before the gaze of men, he should be a man of good behavior. Hence it is said of Ambrose that he refused to ordain certain men, because their gait was dissolute. Furthermore, it sometimes happens that one observes foul things in another's words or actions. To react properly to these, he should have the chastity to feel ashamed, if he sees or hears them: the unchaste eye is the messenger of the unchaste heart (Augustine); for the grace of her modesty is above gold (Sir 7:21). Then when he says, given to hospitality, a teacher, he treats of the episcopate in relation to others. But a bishop is expected to feed his sheep. Now an alms is of two sorts, namely, spiritual and corporal. Hence he should feed them with both. In regard to the corporal alms, he says, given to hospitality, i.e., to pilgrims and guests: pursuing hospitality (Rom 12:13); and do not forget hospitality (Heb 13:2); my door was open to the traveler (Job 31:32). In regard to spiritual alms he says, a teacher: and he gave some pastors and teachers (Eph 4:11). And this is the distinctive function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).

  Commentary on 1 Timothy

• 1 Timothy 3:3

  Then when he says, not given to wine, not a striker, but modest, he removes the opposite vices. And he removes three things: one pertains to concupiscence; the second to anger; and the third to avarice. In regard to the first he says, not given to wine. He means more than he actually says: be not drunk with wine wherein is luxury (Eph 5:18). As if to say: not a glutton, not a lush. In regard to anger he mentions two things: first, in regard to the outward act, not a striker. It is significant that he mentions this after he spoke of wine; but drunkards very easily come to blows. But modest, i.e., patient: let your modesty be known to all men (Phil 4:5). For when Christ was struck, he did not strike in return. Second, in regard to words, not quarrelsome: the servant of the Lord must not wrangle (2 Tim 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16). And this, because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion Christ said: peace I leave with you, my peace I give unto you (John 14:27). In regard to temporal things he says, not covetous, because he is appointed judge and coordinator of the Church. If he is covetous, it will be easy for him to fall away from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exod 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jer 6:13).

  Commentary on 1 Timothy

• 1 Timothy 3:4

  Above, the Apostle outlined the qualities of a bishop in himself; now he describes the qualities he should have in view of his relationships to the multitude: first, to the multitude of the domestic family; second, to the multitude in the Church, at not a neophyte; third, to the multitude of unbelievers, at he must have a good testimony. In regard to the first, he shows what he should be in relation to his own family; second, the reason for this, at but if a man. In regard to the first he does two things: first, he shows that it is expected of a bishop that he know how to rule his own family properly; second, that he instruct his children well, at having his children in subjection. He says, therefore, that a bishop should rule his own house well, i.e., his family, to govern it properly. Good government involves not only the acquisition of goods, because these are not the end of economy, but its instruments: for its end is a correct life: living at peace in their house (Sir 44:6). The most important things in the home are the children; therefore he says in regard to them, having his children in subjection, i.e., that he rule his children without being softened by the tenderness of his life, with which he sometimes covers his children. Among the things required of the children of bishops is that they be chaste; hence he adds, with all chastity, because their evil lives would be a witness against their parents and the bishop: as the judge of the people is himself, so also are his ministers; and what manner of man the ruler of a city is, such also are they who dwell within (Sir 10:2); for the children who are born of unlawful beds are witnesses of wickedness against their parents in their trial (Wis 4:6). The second reason is because people flock to the bishop's house; therefore, his children should be chaste. The opposite of this is described in 1 Kings: when Heli was old, he learned all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle (1 Kgs 2:22). For this, Heli was punished by the Lord.

  Commentary on 1 Timothy

• 1 Timothy 3:5

  Then when he says, but if a man does not know, he gives the reason for his admonition. For it might be said: if a bishop rules his family well, what does that have to do with his care of the community? And so he says, if a man does not know how to rule his own house, how shall he take care of the Church of God? He that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10). Yet it frequently happens that some cannot govern a small family well, but do well in large families. But when he says, does not know, this nescience refers to negligence. For one who neglects small things easily neglects greater things; although one who is not bothered by trifles does sometimes do well in more important matters.

  Commentary on 1 Timothy

• 1 Timothy 3:6

  Then he shows how he should behave in regard to the multitude within the Church, in which he should not be new in the faith, but seasoned. Hence he says, not a neophyte, i.e., just recently received into the faith: of these men who have companied with us all the time that the Lord Jesus came in and went out among us (Acts 1:21); gather unto me seventy men of the ancients of Israel whom you knowest to be ancients and masters of the people; and you shall bring them to the door of the tabernacle of the covenant and shall make them stand there with you (Num 11:16). But, as it is said: venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is gray hairs (Wis 4:8). For it sometimes happens that grace abounds in certain neophytes, who, along with their youth, have the morals of older persons and who are dispensed from this requirement, as happened under the divine inspiration in the case of Ambrose. Hence what the Apostle says here applies to those who are neophytes both in age and in virtue. The reason for this is lest, being puffed up with pride, he fall into the judgment of the Devil. For when someone new in the faith is promoted to some state, he may think himself better than others and regard himself as indispensable; as though without him the Church could not function. And he says, of the Devil, because he was damned because of the sin of pride.

  Commentary on 1 Timothy

• 1 Timothy 3:7

  Then when he says, moreover, he must have a good testimony, he shows how the bishop must behave in relation to the multitude of unbelievers: first, he must have a good reputation: walk with wisdom toward those who are without (Col 4:5); having your conversation good among the gentiles (1 Pet 2:12). And this is required of a prelate, because the character of the entire congregation is judged from the prelate. But this seems to be opposed to what is stated in 2 Corinthians: by evil report and good report (2 Cor 6:8). I answer that evil report sometimes arises from sin in the one concerning whom there is an evil report; and this is what he forbids here. But sometimes it arises from the malice of the detractor; and in this case one must be patient. And this is what the Apostle has in mind there. But here he is speaking on the question of elevating one to the office of bishop; if such a person is good and has become the target of evil reports, he must bear it patiently. Second, he assigns the reason, when he says, lest he fall into reproach. Here he touches upon a double danger, namely, lest he fall into reproach and lose his authority: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother's eye (Matt 7:5). Second, lest he fall into the snare of the Devil, for enduring impatiently and thus inciting his enemies to hatred or despair. That bishop is hateful to the laity is due to his negligence in worshiping God with divine praise: you have departed out of the way and have caused many to stumble at the law: you have made void the covenant of the Lord; therefore, have I also made you contemptible and base before all people (Mal 2:8).

  Commentary on 1 Timothy

• 1 Timothy 3:8

  Then when he says, deacons in like manner, he shows what pertains to deacons, which in Greek means the same as ministers. For in the early Church there were three orders, as Dionysius says: bishops, priests, and ministers, and they were not divided into various stages, but all were of one order because of the scarcity of ministers and the newness of the Church. First, therefore, he shows how deacons should be in themselves; second, in relation to others, at the women in like manner. In regard to the first he does two things: first, he shows what qualities they should have in themselves; second, how they are to be examined, at and let these also. In regard to the first he does three things: first he shows the qualities of which they should be possessed in regard to their own bodies; second, in regard to external things, at not greedy of filthy lucre; third, in regard to other things, at holding the mystery of faith. In regard to the body he does two things: first, in regard to the qualities of the whole body; second, in regard to the bridling of the tongue, at not double-tongued. He says, therefore: I say that bishops are obliged to be chaste; and the same applies to deacons, because the contrary makes one unfit for spiritual tasks, for it turns the spirit away from spiritual things, whereas it is necessary that the spirit be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isa 52:11); let your loins be girt (Luke 12:35). Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. In regard to the first he says, not double-tongued: the tongue of a third person has disquieted many, and scattered them from nation to nation (Sir 28:16). For a double-tongued person has two tongues. Such deacons would not be ministers of peace. In regard to the second he says, not given to much wine: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Prov 24:29); woe to you who are mighty to drink wine, and stout men at drunkenness (Isa 5:22). Then when he says, not greedy of filthy lucre, he shows how they should be in regard to external things. For the desire of gain not only turns a person from justice, but also from the truth, so that he says things that are not becoming. Consequently, deacons are forbidden temporal gain, in which is understood no dishonest gain.

  Commentary on 1 Timothy

• 1 Timothy 3:9

  But in regard to performing he says, holding the mystery of faith in a pure conscience: first, he instructs them in regard to the faith; second, in regard to purity of conscience. Hence he says, the mystery of faith, and not faith, i.e., have not only the faith, but an understanding of that which is hidden under faith. For a mystery is something hidden: because ministers should know not only those matters about the faith which are known to the people, but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Pet 3:15). Also a pure conscience, because an impure one makes one err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5).

  Commentary on 1 Timothy

• 1 Timothy 3:10

  Then when he says, and let these also first be proved, and so let them minister, he shows how they should be examined. For someone might say: I consider all men good; for this ought to be in your character. But for their promotion all are to be examined; hence they too are examined. Hence he says, and let these also first be proved and so let them minister, having no crime, i.e., no mortal sin. For he is not demanding that they be free of venial sin: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor does he say, had no crime, but having no crime, i.e., those who are notorious have the crime of bad repute. Otherwise, this would disgrace the keys of the Church.

  Commentary on 1 Timothy

• 1 Timothy 3:11

  Then when he says, the women in like manner, he shows how they should be characterized: first, he gives his instruction; second, the reason, at for they who have ministered well. In regard to the first he does two things: first, he shows how they should have been characterized in regard to their wives, which they had in the early Church, and he speaks on behalf of that state; second, in regard to their children, at who rule well their children. In regard to the first he does two things: first, he describes what their wives should be; second, how they should be in regard to them, at let deacons. Of their wives he requires four things, namely, chastity, modesty, sobriety, and faithfulness. He says, therefore, in like manner; as he said of deacons, so of women he says that they should be chaste: a holy and shamefaced woman is grace upon grace (Sir 26:19). Likewise moderate in speech, not slanderers: if a serpent bit in silence, he is nothing better who backbites secretly (Eccl 10:11). And sober, which is the most brilliant of a woman's ornamentation: in like manner women adorning themselves with modesty and sobriety (1 Tim 2:9). Faithful in all things, both to God in regard to the true faith, and to their husbands. But what sin is a deacon guilty of, if his wife is evil? I answer that a person is excluded from an office not only for his own sins, but for any obstacle to its proper functioning. Therefore, if in addition to their own sins their women could be sinful, two obstacles would arise: first, since they are evil, they need more care, so that their husband has less time to devote to the Church's ministry. Second, because men are depraved by their wives. He would also be in danger, because many of the Church's ministers must enter other people's houses. But the Cataphrygians said that since deacons must deal with women in their ministrations, let women be ordained to sacred orders. But it should be noted in the law some women are sometimes called deaconesses, not because they have this order, but by reason of some other office they render the Church; as in Greek a minister is called a deacon.

  Commentary on 1 Timothy

• 1 Timothy 3:12

  Above, the Apostle showed what should be the character of deacons and their wives; here he shows how deacons should behave toward their wives and children and family: first, he gives the advice; second, the reason, at for they who have ministered well. He says, therefore: I have said that the wives of deacons should be chaste: and if chastity must be possessed by their wives for the good of the deacons, it is double necessary in the deacons, that they may be entirely free of contact with women. But because there would be so few men who could fulfill this requirement, he says that at least they should be husbands of one wife; because if they have had several, it is a sign of incontinence, and against the signification of the sacrament of matrimony. That is why the Lord instituted matrimony as a state of one to one. That is also why the first wife is blessed, but not the second. Then he admonishes him how he should behave toward his children, when he says, who rule well their children, by instructing them well in good discipline and a good life: have you children? Instruct them and bow down their neck from their childhood (Sir 7:24).

  Commentary on 1 Timothy

• 1 Timothy 3:13

  Then he exhorts them to rule their whole house well, i.e., their family, namely, with gentleness: be not as a lion in your house, terrifying them of your household and oppressing those who are under you (Sir 4:35). And he gives the reason for this when he says, for they who have ministered well shall purchase to themselves a good degree. As if to say: what you expect of bishops is reasonable, because they are prelates. But why from a deacon, who is a minister? He answers this when he says, they who have ministered well shall purchase to themselves a good degree: first, he shows that the good use of this ministry is a path to a higher dignity; second, and a road to eternal life. In regard to the first he says, they who have ministered well in exercising the office of deacon, shall purchase to themselves a good degree, i.e., deserve to be promoted to a higher dignity: because you have been faithful over a few things, I will place you over many things (Matt 25:21). And he says, good, because, as said above: if a man desire the office of a bishop, he desires good work (1 Tim 3:1). But they do not put their end in this, but along with it they are rewarded by God: where I am, there also shall my minister be (John 12:26). And so he says, and much confidence, namely, in the help of grace in the present life and of glory in the future; and this in the faith which is in Christ Jesus, i.e., through the faith of Christ: and such confidence we have through Christ towards God (2 Cor 3:4); I will deal confidently and will not fear (Isa 12:2).

  Commentary on 1 Timothy

• 1 Timothy 3:14

  Then when he says, these things I write to you, he presents the reason for all the above mentioned admonitions: first, he excludes a supposed reason; second, he states the true one, at but if I tarry; third, he assigns the reason, at which is the Church. In regard to the first it should be noted that from what Paul had written Timothy could suppose that he was never to see Paul again; otherwise, it would seem superfluous to write him letters. Hence he says, these things I write to you, hoping that I shall come to you shortly. He called him son, because he was very dear to him: for this cause have I sent to you Timothy, who is my dearest son (1 Cor 4:17). And he says, hoping, as though not certain: having more things to write unto you, I would not by paper and ink; for I hope that I shall be with you and speak face to face (2 John 1:12). I write, therefore, even though I have hope, because hope should not be prolonged too much: it is the part of man to prepare the soul; and of the Lord to govern the tongue (Prov 16:1).

  Commentary on 1 Timothy

• 1 Timothy 3:15

  Hence he says, but if I tarry long; for we would have come unto you, I Paul indeed, once and again: but Satan has hindered us (1 Thess 2:18); I write that you may know how you ought to behave yourself in the house of God: God makes men of one mind to dwell in a house (Ps 67:7). Then when he says, which is the Church of the living God, he gives the cause why he should behave himself in it; second, he gives the reason for this cause, which is twofold: first, by commending the Church; second, the unity of the Church, at and evidently great. In regard to the first he does two things: first, he commends the Church on the part of the one whose Church it is; second, from the truth of the Church itself, at the pillar. On the part of the one whose Church it is, it is the Church of the living God. For a church is, as it were, an assembly, because in the Church is found the assembly of believers: whom he called, them he also justified (Rom 8:30). And they are assembled for God: that they also may be one in us (John 17:21). Hence he says, which is the Church of God, and adds, living, to distinguish from other gods unto whom the gentiles are assembled; for these gods are dead, but the God of the Church is living: as the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26). Consequently, we must behave in it, so as to be spiritually alive: holiness becomes your house, O Lord (Ps 92:5). The second reason is from the truth of the Church. For it is natural for man to desire knowledge of the truth, since truth is the perfection of the intellect. Hence Augustine says that man's end is happiness, which is nothing less than joy in the truth. This was discovered by philosophers from creatures (Rom 1:19); but they wavered, because they were not certain of the truth, both because they had been corrupted by errors, and because there is scarcely one truth in which all agree. But in the Church there is firm knowledge and truth; hence he says, the pillar: my throne is in a pillar of a cloud (Sir 24:7); their heads shall be of gold and the sockets of brass (Lev 26:37); they are called golden, because of themselves they are holy. And ground, namely, in relation to others, because they cannot be strengthened in the truth except by the sacraments of the Church: and you being once converted, confirm your brethren (Luke 22:32); I have established the pillars thereof (Ps 74:4). Therefore, because the Church is the assembly of God and gives knowledge of the truth, we ought to be in it.

  Commentary on 1 Timothy

• 1 Timothy 3:16

  Then when he says, and evidently great, he commends the truth of the Church: first, Christ, for whose manifestation it appeared; second, its exaltation, at is taken up into glory. But he commends Christ in two ways: first, in regard to his divine nature; second, in regard to the human, at which was manifested in the flesh. He says, therefore, and evidently great is the mystery of godliness, because a mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God's heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Cor 2:11); my secret to myself (Isa 24:16); verily you art a hidden God (Isa 45:15). And this is the word of God in the Father's heart: my heart has uttered a good word (Ps 44:2). Of course, this secret is the mystery of godliness. But a man's secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Ps 93:11). Inasmuch as this mystery restores the world, it is called a mystery of godliness. Also great, because it is the true God who is immense. Therefore, this secret which was locked in God's heart was made man; hence he describes him second in regard to his human nature: first, in regard to the flesh; second, in regard to the soul. In regard to the first he says, which was manifested in the flesh. As a word concealed in the heart is manifested by an audible word, so the Word of God, lying in God's heart, was manifested in the flesh: the Word was made flesh and dwelt among us (John 1:14). In regard to the soul he says, was justified in the Spirit. This is explained in two ways: first, lest it be believed that the flesh was conceived beforehand, he says that it was not, because in the Spirit, i.e., it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matt 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or in the human Holy Spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matt 27:50). And thus he manifested himself in the flesh, while yet with the Spirit. And I say with a justified Spirit, because he is just without any blemish. Then when he says, appeared, he declares his manifestation: first, the one made to the angels; second, to men, at has been preached. He says, therefore, that the sacrament which appeared to angels exceeded even their knowledge. But that is said to appear which has it in its power to be seen and not be seen, and is not subject to the power of the one seeing. Hence we do not say that a stone appeared to me, but I saw a stone. Therefore, if an angel had it in its own nature and power to see the Word, the Word would not be said to appear to the angel; but that it sees him when it wills. And, therefore, the Apostle says, appeared unto angels, because they did not see him in their own nature. But it is true that he appeared to angels from the very beginning, when after turning from themselves he deified them. But when he was incarnated, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity there appeared to the angels his brightness, which had never before been seen in its reality by men. And this in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was manifested. In olden times it is true that he was known only to the Jews, but now also to the gentiles; hence he says, has been preached unto the gentiles: going, therefore, teach all nations (Matt 28:19); declare his glory among the gentiles (Ps 95:3). And this succeeded, because he is believed in the world, which is what the Lord prayed for (John 17:26). And it is remarkable that the whole world was converted by men who were simple, poor, powerless, and ignoble: there are not many wise according to the flesh, not many mighty, not many noble (1 Cor 1:26). And this that no flesh should glory in his sight (1 Cor 1:29). Second, he manifests that God's truth alone does this, because he was taken up in glory, i.e., Christ, because after he was manifested, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Phil 2:11).

  Commentary on 1 Timothy

• 1 Timothy 4:1

  Above, he instructed Timothy on matters pertaining to the attitude of the Church in spiritual things; second, in regard to the teachings of faith, the worship of God and the qualities required of its ministers. Here he instructs him on the attitude of the Church in regard to external things: first, in regard to food; second, in regard to riches and the different states of men, at whoever are servants under the yoke. In regard to food he does two things: first, in regard to the use of foods; second, its distribution, in chapter five, at honor widows (1 Tim 5:1). In regard to the first he does two things: first, he rejects superstitious abstinence; second, he prefers godliness to lawful abstinence, at exercise yourself unto godliness. In regard to the first he does two things: first, he states the false doctrine regarding unlawful abstinence; second, he instructs him to propose these things to the brethren, at proposing these things. In regard to the first he does two things: first, he exposes the error; second, he excludes it, at which God has created. In regard to the first he does two things: first, he foretells a future error on the part of the deceived; second, on the part of the deceivers, at speaking lies in hypocrisy. In regard to the first he does three things: first, he discloses the author of the announcement; second, defection from the faith, at that in the last times; third, the cause of the defection, at giving heed. He says, therefore: great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit (1 Tim 3:16). But in regard to this mystery the Holy Spirit foretells something of the future, for it pertains to him to reveal mysteries: the things that are to come he shall show you (John 16:13). The Spirit, therefore, foretells the secrets that lie in the Father's heart. But formerly he spoke in figures: if there be among you a prophet of the Lord, I will appear to him in a vision or I will speak to him in a dream (Num 12:6); I have multiplied visions and I have used similitudes by the ministry of the prophets (Hos 12:10). But in the New Testament the Spirit manifestly says: he will show you plainly of the Father (John 16:25). And he foretells a coming defection from the faith: hence he says, in the last times some shall depart from the faith. The last times refers to the final era, because we are the ones upon whom the final ages have descended. Yet in this world the later it is, the closer we are to the last day. And just as in the early Church, on account of its nearness to Christ and the recently instituted sacraments, faith was very fervent, so in the last days as compared to the days of the apostles, some shall depart from the faith, because they are carnal, and error will abound: gather yourselves together that I may tell you the things that shall befall you in the last days (Gen 49:1). The causes of the defection is twofold: one on the part of the Devil, who seduces: but I fear lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted (2 Cor 11:3). Therefore, he says, giving heed to spirits of error, namely, to demons whose work is to lead men into error: he is a liar and the father thereof (John 8:44); I will go forth and be a lying spirit in the mouth of all his prophets (3 Kgs 22:22). And he says, to spirits, because the head Devil has many underlings. But how will they give heed? Will they see him? No, but they will speak in them. Therefore, he mentions the second cause, namely, false doctrines. According to a Gloss he calls false teachers devils; and deservedly. For just as good men are sometimes called angels, so evil men because of the degree of their wickedness are called demons: have not I chosen you twelve: and one of you is the Devil (John 6:71).

  Commentary on 1 Timothy

• 1 Timothy 4:2

  On the part of those deceived, the cause is also twofold: one is their falsity; the other is the perversity of their conscience. In regard to the first he says, of devils, i.e., of men possessed by a Devil; of devils I say, speaking lies: how long shall this be in the heart of the prophets that prophecy lies, and that prophesy the delusions of their own heart (Jer 23:36). And note that no one could deceive another with a simple lie, unless it was covered with the appearance of truth. And so, they never could succeed in deceiving unless they pretended to have a good intention, or put a cloak over their pretense or false authority: let no man deceive you with vain words (Eph 5:6); having an appearance indeed of godliness, but denying the power thereof. Now these avoid (2 Tim 3:5). And of devils, I say, having their conscience seared. Flesh is said to be seared, when it is corrupted by fire and is in such a condition that rot flows from it continuously. Thus, by means of the fire of a perverse will, of anger, of hatred, of concupiscence, the conscience is ulcerated and the false doctrine of devils continually issues from it: both their mind and their conscience are defiled (Titus 1:15).

  Commentary on 1 Timothy

• 1 Timothy 4:3

  Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matt 19:6); a woman sins not, if she marry (1 Cor 7:36). Likewise, the Manicheans forbid the use of foods, i.e., they command abstinence from foods. Now abstaining from foods can be lawful, when it is for the purpose of taming the flesh, as Timothy abstained from wine; or to avoid scandal, as the Apostle says in 1 Corinthians: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor 8:13). And it can be unlawful: first of all, when it involves obeying false laws, as though the observances of the old law were still in vogue contrary to the Apostle in Galatians (Gal 2:15); second, when it accords with the heresy of the Manicheans, not because it is commanded by the law (which they reject), but because they say that in flesh, eggs, wine, and so on, i.e., in certain particles of these foods the divine nature is an ingredient. But the Apostle does not seem to be referring here to the foods interdicted the by the old law, but to those forbidden by the Manicheans, because he says: in the last times. And he calls those Manicheans devils, because they give more honor to the Devil than other heresies do, inasmuch as they regard him as a principle equal to the good God, since they regard him as the principle of visible things. But the Apostle disproves this error in two ways: first, by reason of God's intention in creating food; and second, from the condition of the creature, at every creature. He says, therefore, that they command abstinence even against God's intention, who created these things to be received with thanksgiving: and every thing that moves and lives shall be meat for you: even as the green herbs have I delivered them all to you (Gen 9:3). But you say: do plants exist for animals and animals for men? The answer is yes; even according to the Philosopher in the Politics I, which states that the imperfect is for the sake of the more perfect. Hence, just as there are degrees of perfection in the production of things: first, the production of plants; then of animals, and finally of men; so also in the use of things: And thus, they are to be received, but with thanksgiving: in all things give thanks (2 Thess 5:18), because all have been granted to you by God: the poor shall eat and be filled (Ps 21:27). And he says, with thanksgiving by the faithful, because they who receive with thanksgiving are faithful. For no one can thank God for that which is unlawful. For he is a fool who thanks God for fornication, because God is not the source of evil. Therefore, he thanks God who recognizes that the use of foods is lawful. And this is made known by faith alone; that is why he says, by the faithful. Then when he says, and by those who have known the truth, for every creature of God is good, he disproves this error by arguing from the condition of the creature: first, he describes the condition of the creature, namely, that every creature is good in itself; second, the use of the creature.

  Commentary on 1 Timothy

• 1 Timothy 4:4

  He says, therefore, every creature of God is good, i.e., in its nature: God saw all the things that he had made, and they were very good (Gen 1:31). For from a good source good alone proceeds. But because many things are good in themselves, but their use is not good, he proves that every creature is good not only in itself, but also in its use: first, he states his intent; second, he proves it, at for it is sanctified. He says, therefore: nothing is to be rejected, i.e., as though forbidden by divine law; although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided, because it is deadly. The same is true of other foods: they are not to be rejected as things, but only as stimuli to wantonness. Therefore, they are to be rejected only in view of reason's discretion and charity's demands: not that which goes into the mouth defiles a man (Matt 15:11). But why were certain foods forbidden under the old law? Augustine states the reason in the book Against Faustus, when he says that, in that state not only words, but deeds also, prefigured Christ. Hence foods, vesture and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things. Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited, because it was a sign that in Christ's law all uncleanness would be forbidden. This is Augustine's example. This name, 'tasteless,' can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of such and such a thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.

  Commentary on 1 Timothy

• 1 Timothy 4:5

  The reason for this is that if it were evil it would only be so, because the Devil had acquired power over it after man's sin: for as a result of man's sin the Devil obtained power over man and over the things that man owns. But Christ took away this power: and this is called sanctification. Consequently, everything we bless is thereby exorcised, because the blessing includes a prayer expelling the Devil. That is why the Apostle says, it is sanctified by the Word of God, i.e., by Christ, who sanctifies all things, and by the prayer of the faithful: for the continual prayer of a just man avails much (Jas 5:16).

  Commentary on 1 Timothy

• 1 Timothy 4:6

  Above, he rejected superstitious abstinence from goods; here he commands Timothy to propose this teaching to the brethren: first, he shows what he should propose; second, what he should avoid, at but avoid foolish and old wives' fables. In regard to the first he proposes two reasons why he should propose the foregoing: first, by reason of the office entrusted to him; second, by reason of his education. He says, therefore: proposing these things which I have mentioned above, namely, that every creature is good, and that nothing is to be rejected that is received with thanksgiving (1 Tim 4:4), to the brethren, you shall be a good minister of Christ Jesus. For Timothy was appointed to the office of Christ's minister; because everyone in the office of preaching and ruling is established as a minister of Christ: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:1). Now a good minister is one who pursues his master's aim; but Christ taught in Matthew: not that which goes into the mouth defiles a man (Matt 15:11). Therefore, Timothy's office requires that he teach this. Furthermore, his education requires this: a young man according to his way; even when he is old, he will not depart from it (Prov 22:6). Therefore, it is unbecoming for anyone nourished by true doctrine to depart from it. Hence to depart from the doctrine with which the Church instructs her children is not the mark of a good minister of Christ; that is why he says, nourished in the words of faith and of the good doctrine. For God's word is the spiritual nourishment by which the soul is sustained, as the body is by food: not in bread alone does man live, but in every word that proceeds from the mouth of God (Matt 4:4). This word of faith instructs one, first of all, in regard to what is to be believed; and so he says, nourished in the words of faith; second, in regard to what one should do; therefore, he continues, and of the good doctrine. Or, the words of faith, which even the simple have; and of the good doctrine, which spiritual teachers preach.

  Commentary on 1 Timothy

• 1 Timothy 4:7

  Then when he says, but avoid foolish and old wives' fables, he shows what is to be avoided, namely, foolish and empty fables. For according to the Philosopher a fable is composed of extraordinary events and in the beginning were invented (as he says in the Politics) to induce men to acquire virtue and avoid vices. Now, uneducated persons are more readily induced to such things by representations than by reasons. Hence, in an unusual event well presented there is pleasure to be found, because reason is pleased when it compares. And just as representation in deeds is pleasurable, so also in words: and this is what a fable is, namely, a story representing something, and by representing, moving a person to do something. For the ancients had fables which counseled certain truths, and they had these truths in fables. Therefore, there are two elements in a fable: first, it contains something true which represents something useful; and it must fit that truth. Therefore, if a fable is proposed which does not contain a truth, it is said to be empty; whereas if it is not an apt vehicle for a certain truth, it is said to be foolish or inept, as the fables found in the Talmud. Then when he says, exercise yourself unto godliness, having rejected superstitious abstinence, he compares virtuous abstinence with the other virtues. And it should be noted that Timothy was a very abstemious person; hence the Apostle tells him below (2 Cor 5:23) to use a little wine. By this advice he might have been implying that he should try to be more merciful, because those who are hard on themselves are likely to be hard on others. Consequently, he advises him to prefer godliness to abstinence: first, he exhorts him to godliness; second, he chooses it over abstinence, at for bodily exercise; third, he supports something already said, at having promise; fourth, he gives the formula for teaching godliness, at command and teach these things. He says, therefore: exercise yourself unto godliness, which is the virtue by which we pay the debt of good will to our parents and native land, just as religion is the virtue by which we render worship to God. For godliness suggests affection directed to one's principle. But the principle of generation is one's country and one's parents. Therefore, it is required that a man have good will toward these principles. But the principle and father of all things is God: if I be a father, where is my honor? (Mal 1:6). This is why the name godliness is applied to the worship of God, as Augustine says, in The City of God. Hence eusebia is another name for godliness: behold, godliness is wisdom (Job 28:28) according to another version, where ours has: behold, the fear of the Lord is wisdom. And the acknowledging of the truth, which is according to godliness (Titus 1:1). But as to earthly godliness, its characteristic is to make a man have good will toward his compatriots; as to Christian godliness, it requires that a man have good will toward all men, because all of us belong to the same country. In this sense, godliness is taken for mercy. Therefore, when he says, exercise yourself unto godliness, it can be taken as referring to the worship of God and to performing acts of mercy. And he says, exercise, and not perform, because exercise suggests readiness in the sense that one who is exercised performs with less difficulty and in a more delightful and consistent manner: diligently till your ground (Prov 24:27).

  Commentary on 1 Timothy

• 1 Timothy 4:8

  Then when he says, bodily exercise is profitable to little, he chooses it over abstinence: first, he shows how it is profitable; second, how godliness is profitable, at but godliness. He says, therefore, that the bodily exercise of fasting and so on are not good of their very nature, but penal. Furthermore, if man had not sinned, they would be useless; yet they are good medicine. For just as rhubarb is good for relieving cholera, so bodily exercise is good for repressing concupiscence. Therefore, it is useful in that respect: I chastise my body and bring it into subjection (1 Cor 9:27); mortify your members which are upon the earth (Col 3:5). And so, if man were in that state in which he could not sin, he would not need fastings and the like. Hence Chrysostom, commenting on Matthew: Jesus came into the quarters of Caesarea Philippi, says: John, a mere man, needed the medicine of fasting; but Christ was pure God and not merely man; therefore, he did not need such a thing (Matt 16:30). Consequently, it is useful to little, namely, for diseases of carnal sin, not of spiritual; for sometimes a man falls into anger, vain glory, and so on because of fasting. Then when he says, but godliness is profitable to all things, he chooses it over abstinence; where godliness is taken in both senses of referring to divine worship and mercy. It is profitable to all things, because it removes all sins: water quenches a flaming fire; and alms resists sin (Sir 3:33); also it promotes what is good: the alms of a man is as a signet with him (Sir 17:18). Again, it merits God's special mercy: blessed are the merciful, for they shall obtain mercy (Matt 5:7). Therefore, in order to stress this the Lord praises works of mercy in a special way (Matt 25). Then the Apostle proves his statement when he adds, having promise of the life that now is and of that which is to come. For in the precepts of the decalogue there is but one which refers to godliness, namely, to honor your father and your mother; but under it are contained all the precepts that are concerned with bestowing benefits upon one's neighbor. Furthermore, this is the only precept, among those that are concerned with our neighbor, having promise attached to it, namely, that you may be long-lived upon the land which the Lord, your God, will give you (Exod 20:12). And the Apostle here takes long-lived as referring to the present life and the future life: length of days is in her right hand (Prov 3:16). But here a question arises: for we sometimes observe a man who pursues godliness but does not live long. I answer, according to the Philosopher, that temporal goods are good only to the extent that they are useful for felicity. Hence, if a man had so many temporal goods that they hindered him from the pursuit of goodness and felicity, this would not turn out for his good, but for evil, as it is stated in the Ethics X. And length of days is one of the temporal goods, inasmuch as it is an aid to virtue. But sometimes it is an occasion for sinning; as a result God sometimes keeps them from a man, not because he is reneging on his promise, but because he wishes to give something better: he was taken away lest wickedness should alter his understanding (Wis 4:11). Then there is another question: the Apostle seems to prefer godliness over bodily exercise, because it holds a promise of the life that now is, and of that which is to come. But does not bodily exercise hold a promise? Otherwise, one who fasts would not merit eternal life. The answer is that when two virtues are such that one contains the other, then the per se characteristics of the higher virtue belong accidentally to the lower. Now the virtue whose per se characteristic is to merit eternal life is charity, whose proper and immediate effect is godliness. Therefore, it belongs to the very nature of godliness to merit eternal life; but not so abstinence, unless it is ordained to charity and godliness. For if one who fasts does not relate it to love of God, he does not merit eternal life. The third question is this: Ambrose in a Gloss on this passage says that the whole sum of Christian discipline lies in mercy and godliness, which, when someone follows them, if he experiences perils to his flesh, he will doubtlessly be attacked, but will not perish. The first question is concerned with the first part of this statement, because mercy and godliness are immediately ordained to charity, in which lies the sum of the Christian religion. The answer, as given by Augustine in The City of God, is that it has been the opinion of some that those who perform acts of godliness will not perish in the end, no matter how many carnal sins they commit. And to this is an authority, where Christ reproaches the damned for not performing works of mercy (Matt 25:41). Consequently, eternal damnation will fall only on the unmerciful. But Augustine says the contrary, because the Apostle states: they who do such things shall not obtain the kingdom of God (Gal 5:21). For no matter how much a person is exercised in the works of mercy, if he dies in mortal sin, he will not enter the kingdom. The answer to the opposite opinion is that a person is not merciful, if he is not merciful to himself, as it is said: have pity on your own soul, pleasing God (Sir 30:24); and this happens if a man is united to God in love; otherwise he cannot be merciful. To the citation from Matthew, Augustine answers that not everyone who sins is cast into hell at once, because there still remains some room for repentance; but he will be cast in who finally dies in sin; and penance pertains to mercy. But what does Ambrose mean by experiencing perils in the flesh? I answer that he is speaking of mortal peril. And he says, he will not perish, although this is not ex condigno but ex congruo, inasmuch as the soul is disposed toward the good. That is why the Lord restored man after his fall. And this is especially seen in godliness, because a man by helping others induces them to pray for him; and the Lord sometimes grants pardon to sinners because of the prayers of the saints, inasmuch as they obtain from him a pardon for sin and the gift of grace. For a man can merit ex congruo the first grace for another man; otherwise the Church's prayers for sinners would be of no avail.

  Commentary on 1 Timothy

• 1 Timothy 4:9

  Then when he says, a faithful saying, he shows that a future life is promised us: first, he shows this from the labor of the saints; second, from their hope, at because we hope; third, from God's benignity, at who is the Savior. He says, therefore: the saying that godliness has a promise is faithful. Why? Because in this we labor, i.e., to reach eternal life: the farmer who labors must first partake of the fruits (2 Tim 2:6); and also to do good, even though we suffer evil; hence he says, we labor and are reviled: patience has a good work (Jas 1:4); patience works trial (Rom 5:4).

  Commentary on 1 Timothy