Commentary on 1 Timothy (Super I Epistolam ad Timotheum Lectura)

He above taught Timothy how he might lead the people back to the form of the true faith; here he treats of the things pertaining to the worship of the faith, namely prayers and services. And first he sets down the teaching on prayer in common; second he descends to the determinate conditions of men, at *I desire therefore*. Again, first he distinguishes the different kinds of prayer; second he shows for whom prayer is to be made, at *for all*; third he assigns the reason, at *for this is good*.

He says therefore: since it is so that Christ came to save sinners, therefore *first of all I beseech*, etc. In this he openly shows that among all the things necessary for the Christian life, prayer is foremost, which avails against the dangers of temptation and for progressing in good. James, last chapter: *the persevering prayer of a just man avails much*.

He therefore distinguishes prayer into four kinds, namely supplications, prayers, petitions, and thanksgivings, of which three pertain to obtaining benefits, the last to benefits received. Now in obtaining benefits three things are required. First, that the one obtaining assign the cause why it should be granted to him; second, it is necessary that he show the cause to be reasonable; third, he concludes the petition. And as orators do, so also we ought to do in praying. First, to devise the cause why it should be granted, and this is not our merits but the divine mercy. Dan. 9:18: *we do not lay our prayers before your face on the ground of our own justifications, but on the ground of your many mercies*, etc. And for this there is supplication, which is an attestation through sacred things, as: *through your passion and cross, deliver us, O Lord*. This cause having been devised, it is necessary that we meditate that this sacred thing is the cause of salvation. And therefore prayer is required, which is the ascent of the mind to God. Ps. 68:14: *but as for me, my prayer is to you, O Lord*, etc. Now prayer (*oratio*) is so called as it were the reason (*ratio*) of the mouth (*oris*). For the persuasions of orators are called orations, because they persuade; but it is one way there, and another in our prayer to God, because we do not intend to bend the mind of God, who is always ready for the good, but that our heart be lifted up to God in prayer. Third, petition. James 1:6: *but let him ask in faith, nothing wavering*. Likewise, for gifts received, thanksgivings. 1 Thess., last chapter: *in all things give thanks*. Phil. 4:6: *in every prayer and supplication, with thanksgiving, let your petitions be made known before God*.

Hence this manner of praying is in the Church of God: *Almighty, everlasting God* — behold the ascent of the mind, which is prayer; *who have given to the Church such a benefit* — behold the thanksgiving; *grant, we beseech you* — behold the petition; *through our Lord* — behold the supplication. Likewise in the Mass there is supplication up to the consecration of the body and blood, because in these there is a commemoration of the sacred things from which comes the confidence of obtaining. In the mystery of the consecration there is prayer, because it is a meditation on the things which Christ did. But in the other parts, up to communion, there is petition for the living and the dead, and for oneself. And at the end there is thanksgiving. Or these four are referred to four things which we wish to obtain in prayer: supplication is referred to obtaining difficult things, as to the conversion of the impious; prayer, when for those already converted we implore grace that they may progress; petition, that rewards be repaid for merits; and for benefits already received, there is thanksgiving.

Then when he says *for all*, he shows for whom prayer is to be made. And concerning this he does two things: first he shows that prayer ought to be made for all; second he assigns the fruit of prayer, at *that we may lead a quiet*. Concerning the first, then, he says that prayer ought to be made for all men. The reason for this is that prayer is the interpreter of our desire; for in praying we ask for what we desire. But charity requires that we desire good for all to whom it extends. James, last chapter, 16: *pray for one another that you may be saved*, etc. But for whom especially? *For kings*, etc. Baruch 1:11: *pray for the life of Nebuchadnezzar king of Babylon, and for the life of Balthasar his son*. And the Apostle says, Rom. 13:1: *let every soul be subject to the higher powers*. 1 Pet. 2:13: *be subject to every human creature for God's sake, whether to the king as excelling, or to leaders as sent by him*. For those who are subject must render to their lords from their own offices. Now the usefulness is this, that through this we also procure our own good; for in their peace is our peace. Hence he says *that we may lead a quiet and tranquil*, etc.

In these two is the peace of the world. For the Church has a peace of her own, in which the world has no part, because there is no peace for the impious. But there is a certain peace common to both, and this the Church needs. Jer. 29:7: *seek the peace of the city to which I have caused you to be led away*. Earthly peace is sometimes disturbed from within, sometimes from without. 2 Cor. 7:5: *without were fightings, within were fears*. As to the first he says *that we may lead a quiet*; as to the second he says *and tranquil life*. And although earthly peace is common to the good and the wicked, yet each use it in a different way. For the wicked used it then for two things: namely for the worship of demons, because they attributed that prosperity to false gods; also for wantonness, because in time of peace carnal vices abounded. Wis. 14:22: *living in a great war of ignorance, they call so many and so great evils peace*. But the saints, on the contrary, use it in the worship of the true God and in chastity. And therefore he says *in all piety and chastity*. Titus 2:12: *let us live soberly, and justly, and piously in this world*.

Then when he says *for this is good*, the reason for prayer is given. And concerning this he does two things: first he sets down the reasons; second he proves a certain proposition, at *for there is one God*. Again, first he assigns the reason from the species of the work; second from the part of God, at *and acceptable*. He therefore gives the reason from the species of the work, because when something is good in itself, we ought to do it; but to pray for others is of this kind, because it is an act of charity. And therefore he says *for this is good*. Ps. 51:9: *because it is good in the sight of your saints*. Likewise from the part of God, because it is also *acceptable before God*. Ps. 50:20: *then you will accept the sacrifice*, etc. And this only if it has been offered in charity. And he says *Savior*, because God alone saves. Is. 43:11: *there is no savior besides me*.

And he proves that it is acceptable, at *who wills*, etc. 2 Pet. 3:9: *not willing that any should perish, but that all should return to repentance*. But against this: whatever he willed, he did; therefore he saves all. But if you say that he does not, because man does not will it, it seems unfitting that the omnipotent should be impeded by the will of one who is not omnipotent.

I respond. To will is taken sometimes for the will of good pleasure, sometimes for the will of sign. For the will of sign, he wills to save all, because he has set before all the precepts, counsels, and remedies of salvation. For the will of good pleasure, it can be explained in four ways.

In one way, that it is a causal manner of speaking, as God is said to do something because he makes others do it — as Rom. 8:26: *the Spirit asks*, that is, he makes us ask. Thus therefore God wills, because namely he makes his saints will that all be saved. For this willing ought to be in the saints, because they do not know who are predestined and who are not.

In another way, that it is a fitting distribution — that is, all who will be saved — because no one is saved except by his will, just as in one school a master teaches all the boys of this city, because none is taught except by him.

In another way, that it is a distribution for the genera of individuals, not for the individuals of the genera — that is, he excepts no genus of men from salvation, because formerly it was offered only to the Jews, but now it is offered to all. And this fits more with the intention of the Apostle.

But in another way, according to Damascene, that it be understood of the antecedent will, not the consequent. For although in the will of God there is no before and after, yet it is called antecedent and consequent will. Likewise according to the order of the things willed, according as the will can be considered in two ways, namely universally or absolutely, and according to certain circumstances and in particular. And the absolute consideration, and in universal, is prior to the particular and compared consideration. And therefore the absolute will is, as it were, antecedent, and the will of some thing in particular is, as it were, consequent. An example concerning a merchant who wills to save all his goods absolutely, and this by antecedent will; but if he considers safety, he does not will to save all his goods by comparison with other things, namely when along with their safety the sinking of the ship would follow. And this will is consequent. Thus in God, the salvation of all men, considered in itself, has the character of being willable, and the Apostle here speaks in this way, and so his will is antecedent. But if the good of justice is considered, and that sins be punished, thus he does not will it. And this is the consequent will.

And he adds *to the knowledge of the truth*, because there is no salvation except through the knowledge of the truth. John 8:32: *you shall know the truth, and the truth shall set you free*.

Then when he says *one*, etc., he proves by reason what he had said, and there are three proofs: one from the part of God, another from the part of the man Christ, a third from the part of the witnesses of Christ. He says therefore that God wills all, etc. This is clear, because there is one God of all, who saves. Rom. 3:29: *is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, since indeed there is one God*, etc.

Then the reason from the part of the man Christ is given, at *one and mediator*, etc. Where first he proves his point, second he adduces a sign, at *who gave*. He says therefore: the man Christ Jesus is mediator of God and men — not of certain ones, but between God and all men — and this would not have been so unless he willed to save all.

And it can be said that Christ as mediator is similar to each extreme, namely to God and to man, insofar as he is God and insofar as he is man, because a middle term ought to have something of each of the extremes; and these are man and God. But because a middle term is distinct from each of the extremes, and the Son is not another God than the Father, therefore it is better to say that he is mediator according as he is man. For thus he shares with each of the extremes.

For in God there are two things, namely justice and immortality; but in men there is injustice and mortality. There are therefore two middle terms: one in which there is justice and mortality, another in which there is immortality and injustice. And each is a middle term, but the first middle term belongs to Christ, the second to the Devil. And therefore the Devil is a disjoining middle term, because through his injustice he disjoins us from divine justice; but Christ is a conjoining middle term, because he is just and mortal, and through his death joins us to the justice of God. 1 John 2:2: *he is the propitiation for our sins* — for some efficaciously, but for all sufficiently, because the price of his blood is sufficient for the salvation of all; but it does not have efficacy except in the elect, on account of an impediment.

Above he said that God wills all to be saved, and he proved this on the part of God, who is one of all, and on the part of Christ, who is one mediator of all; here he proves the same thing on the part of testimony. And first he brings forward other witnesses; second, his own testimony, at the words "in which I am placed." He says therefore: "he gave himself for all." But did it perhaps suddenly come into God's mind, that he who had chosen to save the Jews only should will to save the whole world? Excluding this he says, "the testimony of which was in its own times"; as if to say: this law is not sudden, but attested of old through the Law and through the Prophets. Isaiah 44:8: "You are my witnesses." Acts 10:43: "To this all the prophets bear witness," etc. "It was confirmed," namely by the fulfillment and showing of signs, and by the preaching of the apostles. "In its own times," namely in which it had been predetermined to come to pass. Ecclesiastes 3:1: "All things have their time." Or: the testimony of the apostles was confirmed at determined times. Acts 1:8: "You shall be witnesses to me in Jerusalem, and in all Judea, and Samaria, and even to the end of the earth," etc.

Then, when he says "in which I am placed," he sets forth his own testimony. And first he shows his office; second, the use of his office, at the word "truth." He says therefore, "in which," namely in the office of bearing witness, "I am placed," namely by God. John 15:16: "I have placed you that you may go and bring forth fruit, and that your fruit may remain." "I a preacher," because he placed me for this, that I should preach. Mark, last chapter: "Going into the whole world, preach the Gospel to every creature." But in any craft there are two kinds: some working in a ministerial way, and some who arrange concerning others, namely the master-builders; but in the office of the Church, those who arrange are the apostles; and therefore he says "apostle," as it were with authority. 1 Corinthians 9:2: "You are the seal of my apostleship in the Lord." Now the use of the office is to preach the truth, and this is the office of preachers, that they speak the truth. Proverbs 8:7: "My throat shall meditate truth." Ephesians 4:25: "Speak the truth." But there is no teaching which does not have some truth; but a teaching is condemned in this, that it mixes falsity with truth. And therefore he says, "I speak the truth, I do not lie." Proverbs 8:8: "All my words are right." Job 6:30: "You shall not find iniquity in my tongue." And this is the use of the office, namely to preach the truth without lying, which pertains to my office, who am "teacher of the Gentiles." Now a teacher generates knowledge in the soul of the disciple. But knowledge is not of the false; hence one who teaches what is false is not a teacher. But on the contrary, Matthew 23:8: "Do not be called Rabbi." I answer: he does not forbid the ministry of teaching, but the ambition of office. Acts 9:15: "This man is a vessel of election to me, to carry my name," etc. Isaiah 49:6: "I have given you as a light of the Gentiles," etc. And I ought to teach them "in faith and truth," because he ought to teach faith and good morals. And he says "in faith," that is, concerning those things which pertain to the present state, in which we live according to faith, and "in truth" as regards the state of glory.

Then, when he says "I will," he descends to the particular ranks of men. And concerning this he does two things: first he admonishes men about prayer, second, women, at the words "likewise also women." He says therefore, "I will," etc. He requires three things from men in praying: first, that prayer be assiduous; second, pure; third, quiet. Assiduous, as at every time and in every place. And he says "I will," because it is good that a man should pray, and I the teacher will that men pray "in every place," not in Jerusalem only, as the Jews, nor on Mount Gerizim, as the Samaritans, John 4:21. In every place a man can pray spiritually and mentally. Zephaniah 2:11: "Men shall worship him from his own place, all the islands of the Gentiles," etc. But how does the Lord reprove the Pharisees standing at the corners, Matthew 6:5? I answer: mental prayer can be done anywhere, but outward signs of prayer ought not to be made in every place, because a man ought not to appear singular in outward things, since on account of this vain glory could be had. But why then are churches made? I answer: not that a place is of necessity to prayer, but for its well-being; because prayer requires solitude and quiet.

Likewise pure. Therefore he says "lifting up pure hands." Augustine: what we do outwardly in praying, we do so that our affection may be stirred up inwardly. For genuflections and things of this kind are not in themselves acceptable to God, but because through these, as through signs of humility, a man is inwardly humbled, just as the raising of the hands signifies the raising of the heart. Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in heaven." "Lifting up," etc., that is, praying with devotion of heart. Job 8:5f: "If you rise at dawn to God, and entreat the Almighty, if you walk clean and upright, at once he will awaken to you, and will render the dwelling of your righteousness peaceful."

Likewise quiet. Therefore he says "without anger and disputation." And he sets down two things. First, namely, that the mind be without anger, which disquiets the soul toward inflicting harm on one's neighbor, from which the soul of the one praying must be free. Sirach 28:3: "Man keeps anger against man, and seeks healing from God." Likewise a man ought to be free from disputation, which can be understood in two ways. In one way, according to the Gloss, that we should not dispute against God, being incredulous of his words, and murmuring against his ordinance. Romans 9:20: "O man, who are you that you should answer back to God," etc. Likewise against one's neighbor, that we should not break peace with him, which is done through disputation. For peace is necessary to one who prays. Matthew 18:19: "If two of you shall agree on earth, concerning any matter which they shall ask, it shall be done for them by my Father."

Then, when he says "likewise also women," he sets women in order, and first as to prayer, second as to teaching, at the words "let women in silence." Likewise, first he shows what is required of a woman praying; second he explains what he had said, at the words "not in braided." Concerning the first it must be known that all things which are required for a man praying are required also for women. And therefore he says "likewise also women," as if to say: let them keep all the things that have been said. But he adds two things, namely adornment and modesty, saying "in adorned attire with modesty," the reason for which is, that it is natural that, just as women are of softer body than men, so also of weaker reason. Now it belongs to reason to order the acts and the effects of each thing. But adornment consists in due order and disposition. Thus in inward comeliness, unless all things be ordered by disposition through reason, they do not have spiritual beauty. And therefore, because women fall short in reason, he requires adornment from them. Likewise modesty concerns a shameful act, and therefore it is praiseworthy in those who are accustomed to fall easily into shameful acts, of which sort are the young and women, and therefore this is praised in them, but not in the old and the perfect. Sirach 26:19: "Grace upon grace is a holy and modest woman." Likewise he requires sobriety; hence there follows "and with sobriety." For because in women reason is weak, and sobriety preserves the power of reason, therefore drunkenness is most especially reproved in women. Hence of old among the Romans wine was not given to them.

"Not with braided hair, and gold," etc. He explains what he had said, and first concerning adornment, second concerning modesty, at the words "but what becomes." Concerning the first, first he excludes bodily adornment; second he sets down spiritual adornment, at the words "but what becomes." Concerning the first he says: what I said about adorned attire, I do not mean of the exterior, because "not with braided hair," that is, not with the head or the whole body adorned. But women adorn the head especially, which is natural to woman, as is said 1 Corinthians 11:15. And therefore they have adornments on the head. But on the head there is a twofold covering. One is natural, namely the hair, as is said 1 Corinthians 11:5; the other artificial, and in both they adorn themselves, because they braid their hair. Hence he says "not with braided," that is, curled. Isaiah 3:24: "Instead of curled hair there shall be baldness." Likewise he forbids artificial things, when he says "or with gold, or pearls." 1 Peter 3:3: "Not the outward braiding of hair, or the wearing of gold, or of apparel, or the adornment of garments," etc. Or: "not with braided hair, and gold," that is, not having hair braided with gold, or pearls. But as to the whole body he says "or with costly garment"; for this the apostle condemns here, and Isaiah 3:17.

But is this indeed a sin? I answer: it must be said that according to Augustine two things are to be considered in the adornment of women, namely simple adornment and painted adornment. Simple adornment, as in garment, and in gold, and things of this kind, can be done with sin in three ways: namely from a depraved intention, as if they intend the stirring of concupiscence, ostentation, or vain glory. Proverbs 7:10: "Prepared to capture souls." Second, if it be done contrary to the custom of one's homeland, which is done in various ways. For what exceeds the accustomed measure of one's homeland comes from lightness of mind. Third, if it exceeds the condition of one's own state. But if right intention, the custom of one's homeland, and the condition of one's state are preserved, it is not a sin. But concerning the painted kind, it is always a sin. For women are not permitted to be adorned except for the sake of men, and men do not wish to be deceived, so that painted women should appear to them.

Let there be, therefore, not such adornment, but such as becomes women "professing godliness." For the exterior works of man are as it were a certain profession of the interior man, just as religious have their habit for this, and clerics likewise. Hence unless the interior agrees with the exterior, it is a pretense. So too concerning other interior works. For inwardly we ought to cultivate godliness, that is, to have the worship of God, but outwardly to promise and to render it through good works, which agree with godliness; and likewise to have inwardly, just as we show outwardly. Or, I say, that they ought to adorn themselves not outwardly, but according to what becomes them "professing," that is, what they ought to profess, godliness through good works. Sirach 19:27: "The attire of the body, and the laughter of the teeth, and the walk of a man declare concerning him."

For the Apostle above gave directions to women with regard to prayer; here he directs them with regard to teaching. And first he sets down his ordinance concerning their teaching; second he assigns the reason for the ordinance, at the words *For Adam was first*; third he answers a tacit question, at the words *yet she shall be saved*. Again, first he shows what is fitting for women; second, what does not belong to them, at the words *but to teach*.

Concerning the first, he sets down three things as belonging to them, namely silence, being taught, and subjection; these three proceed from one reason, namely from a defect of reason in them. To these he first enjoins silence, saying *let a woman learn in silence*, etc. James 3:2: *If anyone offends not in word, he is a perfect man*; and 1 Cor. 14:34: *let women keep silence in the churches, for it is not permitted them to speak*, etc. For a woman's words are inflaming. Ecclesiasticus 9:11: *her talk burns as it were with fire*. Second, that they should learn, because it is proper to those who are deficient in reason to be learning. 1 Cor. 14:35: *but if they wish to learn anything, let them ask their husbands at home*, etc. But to men it is given that they should teach. Third, he enjoins subjection, because it is natural that the soul should rule the body, and reason the lower powers. And therefore, as the Philosopher teaches, whenever two things are related to one another as the soul to the body, and reason to sensuality, the natural dominion belongs to that one which abounds in reason, and that one rules, while the other is subject, namely the one that is deficient in reason. Gen. 2: *you shall be under the power of your husband*.

Again, he excludes those things which do not belong to them, saying *but to teach*, etc. And there are two things, namely, that they not teach. But against this, Proverbs, last chapter: *his mother taught him*, etc. I answer. It must be said that teaching is of one kind public, and this does not belong to a woman, and therefore he says *in the Church*; of another kind private, and by this a mother instructs her son. But against this, Judges 5: Deborah instructed the people of Israel. I answer. That instruction was through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; yet she did not preach publicly, but by the instinct of the Holy Spirit gave counsel.

Second, dominion over a man is forbidden to them. Ecclesiasticus 25:30: *if a woman has the primacy, she is contrary to her husband*. And the Philosopher says that the rule of women is the corruption of a household, as of tyrants in a kingdom. And thus he forbids two things against the two that belong to them, but he repeats the first, namely *but to be in silence*.

Then, when he says *For Adam*, he assigns the reason for what he had said, and first from the order of creation; second from the order of guilt, at the words *and Adam was not seduced*. Concerning the first, it must be known that in the order of things the perfect and the imperfect are ordered in different ways: for in one and the same thing the imperfect precedes in time, and the perfect precedes in nature, because nature tends toward the perfect; but in different things the perfect is prior both in time and in nature, because nature always begins from what is perfect. And this order is at work here, because man is perfect in human nature, woman is a defective male. Hence Adam was formed first. Gen. 2:7: *God formed man from the slime of the earth*; secondarily woman, as a certain imperfect thing originated from the perfect, namely from a rib. 1 Cor. 11:8: *for man is not from woman, but woman is from man*. And hence it is that man is not said to have been made for the sake of woman, but to the likeness of God. Gen. 1:26: *let us make man to our image and likeness*. But woman was made for the sake of man; therefore man ought to preside.

Likewise on the part of guilt. For the order of generation and of corruption is contrary, because what is first in generation is last in corruption. But sin is a corruption of nature, and therefore generation begins first from Adam, but corruption from the woman. Hence he says *Adam was not seduced*, namely first, because he was stronger, but the tempter began from the weaker, so that the stronger might more easily be seduced. Here he alludes to the words of Adam, Gen. 3:12. For when the Lord reproved Adam, he said: *the woman whom you gave me as a companion, she gave to me*, etc. And therefore he says *Adam was not seduced, but the woman*.

But seduction is twofold: namely in the universal, and in the particular object of choice, which is ignorance of choice. Whoever therefore sins is seduced by ignorance of choice in the particular object of choice. But the woman was seduced by ignorance in the universal, namely when she believed what the serpent said; but the man did not believe this, but was deceived in the particular, namely that he ought to indulge his wife's wish, and that he ought to eat with her, and, being unpracticed in the divine severity, he believed that it would easily be forgiven him. But against this: ignorance is the punishment of sin, therefore punishment preceded guilt. I answer. It must be said that it did not precede, because immediately at the words of the serpent she was elated, because someone else was concerned for her, and from that elation she was seduced; hence elation preceded.

Then, when he says *yet she shall be saved*, he answers a certain tacit question; for someone might say that if woman is not for the sake of man, and from her is the beginning of sin, then she is harmful to man; but if something is not for the sake of another, but is harmful to it, it ought to be removed; therefore woman ought not to be saved. It must therefore be said that salvation is twofold: namely temporal, and this is common even to brute animals; the other is eternal, and this is proper to human beings. Isaiah 51:8: *but my salvation shall be forever*. But woman has not lost either salvation. Not the temporal, for she is not thereby deprived of the female sex on account of the generation of offspring. Nor the eternal, because according to the soul she is capable of grace and glory. And therefore, as to the first, it is said *she shall be saved*, that is, she shall not be uprooted, and this through the bearing of children, to which she is ordained by God. As to the second, he says *if she continues*.

But because *if* implies a cause, is it then the case that she who has not continued will not be saved, since the Apostle says that a woman does better if she does not marry? I answer. In one way the expression can be figurative, and thus by *man* the higher reason is understood, the lower reason is the woman, good works are the children of the lower reason, and the charity which she conceives through the man, and by these she shall be saved. The other is a literal exposition, such that the word *through* does not signify a cause, but an opposition. And the sense is: the woman shall be saved, even if she proceeds by way of childbearing, that is, if she marries and is not a virgin. And then the word *through* denotes an increase of salvation, as though through the bearing of children for the worship of God she shall be saved the more. Ecclesiasticus 7:25: *have you children? Instruct them, and bow them down from their childhood*.

As to attaining eternal salvation, he sets down three things. First, something with regard to the intellect; second, with regard to the affections; third, with regard to the exterior act. In the intellect is faith, through which the intellect is subjected to Christ; hence he says *in faith*. Heb. 11:6: *without faith it is impossible to please God*. And because faith is worth nothing without love, therefore as to the affections he immediately adds, saying *and love*. 1 Cor. 13:2: *if I have all faith, so that I could move mountains, but have not charity, I am nothing*, etc. But as to the exterior, he sets down two things against wantonness, which consists in two things, namely in lust; and as to this he says *in sanctification*, that is, in chastity. 1 Thess. 4:3: *this is the will of God, your sanctification*, etc. Likewise in drunkenness, against which he says *with sobriety*. Titus 2:12: *that we should live soberly, and godly, and justly in this world*.