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

Above he instructed Timothy concerning the things pertaining to right faith and the worship of God; here he treats of the instruction of ecclesiastical offices. And first the institution itself is set down; second, the occasion or necessity of this institution, at these things I write to you. Again, first he instructs concerning the things pertaining to the bishop; second, as to the deacons, at deacons likewise. But since, according to Dionysius, there are three orders, namely of bishops, who preside; of priests, who illumine; of deacons, who purify: why does he make no mention of priests?

I respond. It must be said that priests are understood together with bishops: not that there is no distinction between the orders as to the reality, but as to the names; for presbyter is the same as elder, and episcopus the same as one who oversees. And therefore, as regards the name, both priests and bishops were called bishops and priests alike.

Concerning this, therefore, he first treats of the desire of attaining to the episcopate; second, he describes the condition of the bishop, at but it behooves. He therefore prefaces the assertion of his institution, saying a faithful saying, namely which I shall say, or have said. Apoc., last chapter: these words are most faithful and true. If anyone desires the episcopate, etc. From this some have taken an occasion for ambition of the episcopate and of prelacy, but they do not rightly understand what is said here. For the Apostle here wished to show what pertains to a bishop. Episcopus is a Greek word, for scopos means the same as one who attends, and epi, that is, upon; therefore episcopus is said as it were one who oversees. Two things, therefore, are to be considered in a bishop, namely a higher rank, and an action useful to the people. For some perhaps cast their eye upon the things that surround it, namely that he who presides is honored, and that he has power. And whoever desires the episcopate on account of these things does not know what a bishop is. And therefore the Apostle says what a bishop is, and what he desires who desires the episcopate, because a good work. He does not say he has a good desire, but a good work, namely the benefit of the people.

But is it lawful to desire it? Augustine says no. The Gloss: a higher position, without which the people cannot be ruled, even if it be held and administered fittingly, is nevertheless unfittingly sought after. And he says the same in Book XIX of the City of God. The reason for this is that no one ought to seek something above his powers, not proportioned to himself, otherwise he would be foolish. Horace: he who does not know how to play abstains from arms in the field. He, therefore, could rightly desire the episcopate, whose capacity was proportioned to the episcopate. But no one is suited to this, because a prelate, according to his rank and fitness, ought to exceed all others in conduct and contemplation, so that in comparison to him the others are a flock. And to presume this fitness of oneself belongs to the greatest pride. Therefore either he seeks the surrounding circumstances, and then he does not know what he seeks, because this is not the episcopate; or he seeks the work itself, and this belongs to pride. And therefore it is not to be accepted unless it is imposed.

The Gloss: if you say: the state of bishops is more perfect than the state of religious, and this latter one may lawfully desire, therefore. I respond. Perfection stands differently in the one and in the other, because the state of bishops presupposes perfection, and therefore no one ought to desire it unless he has it; but the state of religious is a way, and therefore perfection already possessed is not required, but that one be bound to acquire it if he does not have it. And this is clear in John, last chapter, where the Lord does not say to Simon: if you wish to be perfect, feed, etc., but to the young man he says: if you wish to be perfect, etc. Thus, therefore, in the name of the episcopate a good work is to be understood. 1 Peter 5:3: not as lording it over the clergy, but being made a pattern of the flock, etc. As if he were to say: if you desire the episcopate, this is what you desire, because it is a good work.

But what sort of man a bishop ought to be, he shows when he adds it behooves a bishop, etc., which he first instructs in general; second in particular, at of one wife. He says therefore: I say that he desires a good work, but not everyone is fit for this, but it is necessary that he be such: first, irreproachable. Hence it is said of Zechariah, Luke 1:6, that he walked in all the commandments and justifications without complaint. Leviticus 21:17: he who has a blemish shall not offer bread to his God, nor shall he approach his ministry. Nor is it to be understood that he is altogether without sin, for it is said, 1 John 1:8: if we shall say, etc. Nor is it to be said, as some have said, that whoever has sinned mortally after Baptism is not fit, because there would be few such men; but irreproachable, that is, not subject to any sin for which he could be reproached by others, because it is unbecoming if the reprover should himself be reprovable. Matthew 7:5: cast out first the beam, etc.

Then when he says of one wife, etc., he instructs him in particular, and first as to himself, second as to the multitude, at having children. Again the first is divided into two, because first he shows with what virtues he should be adorned; second, from what his mind ought to be free, at not given to wine. But every moral virtue is first concerned with the passions; and there are two things that make for holiness, namely chastity and sobriety, because through delight or the delightful things of the flesh, the soul is most disturbed. And therefore he first sets down what pertains to chastity, saying husband of one wife. Similarly Titus 1:6.

But in this there seems to be a discord between Augustine and Jerome. For Jerome says that this is understood as after Baptism, because if before Baptism he had two wives, or one first and another afterward, he is not impeded from ordination, because through Baptism all things are blotted out. Augustine and Ambrose say the contrary, because whether before or after, if he had two, he is not ordained. And does Baptism blot out all things? I respond: yes as to sins, but not as to irregularity, which is sometimes incurred even without sin, from the ecclesiastical institution alone; but marriage is not a sin even among Pagans. But what is the cause of this institution? Is not he who has many concubines impeded even more? I respond. It must be said that this is done not only on account of incontinence, but on account of the representation of the sacrament, because the bridegroom of the Church is Christ, and the Church is one. Song of Songs 5: my dove is one.

Second, he treats of sobriety, saying sober. Titus 2:12: let us live soberly and piously and justly in this age, etc. For here he teaches the bishop, who is called an overseer, that he should watch. Luke 1:8: but there were shepherds, etc. And drunkenness hinders watchfulness. 1 Peter, last chapter: be sober, etc.

Third, he orders the reason, saying prudent, because this is the directive power of all the virtues, and a bishop is chosen to rule others. Matthew 10:16: be prudent. Matthew 24:45: who, do you think, is the faithful and prudent servant, etc.

Consequently he sets down the virtues which order external actions. First as to himself, second as to others. As to himself he says orderly, modest. He is orderly when he composes himself well in acts and words. For orderliness implies a beauty which consists in proportion. Hence he is then orderly when he acts and speaks as befits. Ecclesiasticus 44:6: men rich in virtue, having a zeal for beauty. This is required in a bishop, because through external things we judge of internal things. Ecclesiasticus 19:27: the attire of the body, and the laughter of the teeth, and the gait of a man declare of him. Because a prelate is set in the sight of men, it is necessary that he be orderly. Hence it is said of Ambrose, that he was unwilling to ordain certain men, because they walked in a dissolute manner. Likewise, sometimes it happens that certain base things occur to someone, in others either doing or saying them, and toward these he ought to have modesty, so that he is ashamed if he sees or hears them. Augustine: an immodest eye is the messenger of an immodest heart. Ecclesiasticus 7:21: for the grace of his modesty is above gold.

Then when he says hospitable, etc., he treats of the bishop in comparison to others. But it is enjoined upon the bishop that he feed the sheep. John, last chapter, and 1 Peter, last chapter. And almsgiving is twofold, namely corporal and spiritual. Therefore he ought to feed in both. As to the first he says hospitable, namely of strangers and guests. Romans 12:3: pursuing hospitality. Hebrews, last chapter: do not forget hospitality, etc. Job 31:32: my door was open to the traveler, etc. As to the second he says teacher. Ephesians 4:11: others pastors and teachers, etc. And this is the proper office of a prelate. Jeremiah 3:15: I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine, etc.

Consequently, when he says not given to wine, etc., he removes the opposite vices. But he removes three: one which pertains to the concupiscence of the flesh, another to anger, another to covetousness. As to the first he says not given to wine. He says less, and signifies more. Ephesians 5:18: be not drunk with wine, wherein is excess. As if he were to say: not gluttonous, not given to excess.

As to anger he sets down two things; first as to the act he says not a striker. Fittingly he forbids this after wine, because the drunk strike easily. But moderate, that is, patient. Philippians 4:5: let your moderation be known to all men. Psalm 91:15: they shall be well patient, that they may declare. Christ, having suffered, did not strike back. Second as to words, when he says not litigious. 2 Timothy 2:24: the servant of God ought not to quarrel. 1 Corinthians 11:16: but if anyone seems to be contentious, we have no such custom, nor does the Church of God. And this because bishops are the successors of the apostles, whom Christ instructed to announce peace. Likewise in his passion Christ said: my peace I give to you, my peace I leave with you.

As to temporal things he says not covetous, because he is set as judge and ordainer of the Church, who, if he is covetous, easily declines from justice. Exodus 23:8: do not accept gifts, which blind even the prudent and pervert the words of the just. But alas. Jeremiah 6:13: from the greatest even to the least, all are devoted to avarice.

Above the Apostle showed what sort of person a bishop ought to be in himself; here he shows what sort he ought to be in relation to the multitude. And first with respect to the multitude of his household family; second with respect to the multitude of the Church, at *not a neophyte*; third with respect to the multitude of unbelievers, at *but it is necessary*. Again, first he shows what sort he ought to be in relation to his household family; second he assigns the reason for this, at *but if anyone*. Again, first he shows that due governance of the family is required of a bishop; second, the good instruction of his children, at *having children*.

He says therefore: a bishop must preside well over his household, that is, his family, so that he governs it well. But good governance is not only the acquisition of riches, since these are not the end of household management but instruments; rather its end is right living. Ecclesiasticus 44:6: *making peace in their houses*. But especially in the household family the children are foremost. And therefore he says of them specifically, *having his children in subjection*, that is, that he should rule over his children without being softened by the tenderness of love, which sometimes he extends toward his children. Now among the other things which are required in the children of bishops — the children they had before they were bishops — it is required that they be chaste. Therefore it is added, *with all chastity*, because their evil life would be a testimony against their parent and prelate. Ecclesiasticus 10:2: *as the judge of the people is himself, so also his ministers; and as is the ruler of a city, such also are those dwelling in it*. Wisdom 4:6: *for all the children who are born of unlawful unions are witnesses of wickedness against their parents in their examination*. The second reason is that the people gather at the bishop's house, and therefore it is necessary that they be chaste. Against this stands 1 Kings 2:22, where the sons of Heli, not chaste, corrupted the women coming to the temple. Hence Heli too was punished by the Lord.

Then when he says *but if anyone*, he assigns the reason for what he has said. For someone could say: what does it matter to a bishop that he govern his family well, since the common care presses upon him? And therefore he says, *but if anyone* [know not how to rule] *his own house*, etc., namely his own family. Luke 16:10: *he who is faithful in the least is faithful also in the greater*. Yet it happens frequently that some are not good at ruling in small household matters who nevertheless rule well in greater ones. But what he says, *know not*, this not-knowing refers to negligence. For he who neglects small things easily neglects great ones, although one who does not care about small things sometimes conducts himself well in greater ones.

Consequently he shows how he should conduct himself toward the multitude of the Church, in which he ought not to be a novice in the faith, but of long standing. Hence he says *not a neophyte*, that is, one having a new faith. Acts 1:21: *it is necessary to choose one of those who [have been] with us, et cetera*. Again, Numbers 11:16: *gather to me seventy men of the elders, whom you know to be elders of the people and masters and leaders, et cetera*. But, as it is said in Wisdom 4:8, *venerable old age is not that of long duration, nor counted by the number of years*. For it happens sometimes that grace abounds in some newcomers, and they have, together with youthful age, an old age of character — men who are advanced by dispensation, as Ambrose was by divine inspiration. Hence what he says here pertains to those who are neophytes not only in age, but who are also neophytes in perfection. And the reason for this is *lest into pride, et cetera*. For when someone newly coming to the faith is also advanced to some position, he reckons himself better than others and greatly necessary, as if, unless he existed, they would have no means by which the Church could be provided for. And he says *of the devil*, because the devil himself was condemned on account of the sin of pride.

Then when he says *but it is necessary that he*, etc., he shows how he should conduct himself toward the multitude of unbelievers, and he sets down the proofs. First, that he be of good reputation. Colossians 4:5: *walk in wisdom toward those who are outside*. 1 Peter 2:12: *having your conduct good among the gentiles*. And this is necessary for a prelate, because the conduct of the whole congregation is judged by the prelate. But on the contrary, 2 Corinthians 6:8: *through infamy and good report*. I respond: infamy arises sometimes from the fault of the one who is defamed, and this he forbids here; sometimes from the malice of those who detract, and in this case one must have patience, and it is of this that the Apostle speaks there. But here he speaks of one to be taken up as bishop, who, even if he is good and is falsely defamed, ought to bear it patiently.

Second he assigns the reason; hence he adds, *that he fall not into reproach, et cetera*. Here he touches on a twofold danger: namely lest he become an object of reproach, and by this his authority be diminished, and consequently the boldness of correcting be taken away. Matthew 7:5: *cast out first the beam, et cetera*. Second, lest he fall into the snare of the devil, namely sometimes by bearing it impatiently, through which the defamed man is stirred up to hatreds, and despairs, and the like. And that a prelate be hateful to the laity happens if he neglects the worship of divine praise. Malachi 2:8f: *you have made void the covenant of Levi, says the Lord of hosts, wherefore I have given you contemptible and low before all the people*.

Then when he says *deacons*, etc., he shows the things pertaining to deacons, which in Greek is the same as ministers. For in the primitive Church there were only three orders, as Dionysius says, namely of bishops, of presbyters, and of ministers; and they were not divided into different grades, but all were in one order, on account of the scarcity of ministers and on account of the newness of the Church. First therefore he shows what sort they ought to be in themselves; second, with respect to others, at *women*. Again, first he shows what sort they ought to be; second, how they are to be examined, at *and let these*. Again, first he shows what sort they ought to be with respect to their own body; second, with respect to external things, at *not [given to] filthy [lucre]*; third, with respect to other things, at *holding*, et cetera. Again with respect to the body, first he shows the qualities as to the whole body; second, as to the restraint of the mouth.

He says therefore: I say that bishops ought to be chaste, and likewise deacons must be, because the contrary of chastity makes one unfit for spiritual things, since it draws the mind away from spiritual things, which such men must needs have raised up. Isaiah 52:11: *be clean, you who carry the vessels of the Lord*. Luke 12:35: *let your loins be girded*.

Then he shows what sort they ought to be as to the mouth. The mouth serves speech and taste. As to the first he says, *not double-tongued*. Ecclesiasticus 28:16: *a third tongue has stirred up many, and scattered them from nation to nation*. The double-tongued is one having two tongues. Such deacons will not be ministers of peace. As to the second he says, *not much [wine]*. Proverbs 23:29f: *who has woe? whose father has woe? who has quarrels? who has pits? who has wounds without cause? who has the digging under of the eyes? Is it not those who linger over wine and study to drink up cups?* Isaiah 5:22: *woe to you who are mighty to drink wine, and men strong to mix drunkenness*.

Then when he says *not pursuing base gain*, he shows how they should conduct themselves toward external things. For not only are they sometimes turned aside from justice on account of desire for gain, but also from truth, saying things that ought not to be said. And therefore temporal gain is forbidden them, by which is understood every dishonest gain.

But as to their disposition he says, *holding*, etc., and he instructs them, first as to faith, second as to purity of conscience. Hence he says *the mystery of the faith*, not *the faith*, that is, not merely simple faith, but the understanding of that which is hidden in the faith. For mystery is the same as hidden, because ministers ought to know not only those things about the faith which the people also understand, but also the mysteries, because they must instruct others. 1 Peter 3:15: *ready always to give satisfaction to everyone who asks you a reason concerning that faith and hope which is in you, et cetera*. Likewise a pure conscience, because an impure one causes one to err in the faith. Above 1:5: *but the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith*.

Then when he says *and let these first be proved, and so*, etc., he shows how they are to be examined. For someone could say: I suppose all are good. For this ought to be so in your estimation, but as to their promotion, all must be examined. Hence they themselves too are examined; hence he says, *and these*, et cetera. *No crime*, that is, mortal sin; but he does not mean venial sin, because, as it is said in 1 John 1:8, *if we say that we have no sin, we deceive ourselves, and the truth is not in us*. Nor does he say, *who have had*, but *having*, that is, who are notable and have the crime of infamy upon them. Otherwise this would be to derogate from the keys of the Church.

Then when he says *women*, etc., he shows how they should conduct themselves toward others. And first he sets down his instruction; second the reason, at *for he who [serves] well*. Concerning the first he does two things: for first he shows how they should conduct themselves toward their wives, whom they had in the primitive Church, and he speaks for that state of affairs. Second, how toward their children, at *who [rules] his children*. Again, the first is divided into two: for first he shows what sort their wives ought to be; second, how they themselves should conduct themselves toward them, at *deacons*.

In their wives he requires four things, namely chastity, modesty, sobriety, and fidelity. He says therefore: likewise, as I have said concerning deacons, I say concerning women, that it is necessary that they be *chaste*. Ecclesiasticus 26:19: *grace upon grace is a holy and modest woman*. Likewise *modest in tongue*, *not detractors*. Ecclesiasticus 10:11: *as if a serpent should bite in silence, he who detracts has nothing less than it*. Likewise *sober*, which is the greatest ornament of women. Above 2:9: *likewise also women in seemly attire, with modesty and sobriety*. Likewise *faithful*, either to God as to true faith, or to their husbands.

But what fault is it of the deacon's if his wife is bad? I respond: someone is kept back from ministry not only on account of fault, but also on account of some impediment to the ministry. And therefore, even if apart from their own fault their wives could be bad, nevertheless they present an impediment in two ways: first, because when they are bad, they need greater care, and by this their husbands would have less leisure for ecclesiastical ministries; second, because husbands are corrupted by their wives. Likewise it would be a danger, because many people frequent the houses of the ministers of the Church.

But the Cataphrygians said that, since among the deacons mention is made of women, women can be ordained to sacred orders. But it must be known that in law some women are sometimes called deaconesses, not because they have an order of this kind, but on account of some ministry of the Church, just as in Greek any minister is called a deacon.

Above the Apostle showed what sort of persons deacons and their wives ought to be; here he shows how deacons should conduct themselves toward their wives and toward their children and household. And first he sets down the teaching; second, its reason, at the words "for those who have ministered well." He says then: I said that the wives of deacons should be chaste. Although chastity must be maintained in wives on their husbands' account, it is even more necessary in the men themselves, that they be entirely free from contact with women. But because on this standard there would be few ministers, he concedes that they be at least husbands of one wife, since to have had several is a sign of incontinence and against the signification of the sacrament. And hence it is that the Lord instituted marriage of one to one. Hence also the first wife is blessed, not the second.

Then he advises how they should conduct themselves toward their children, saying, "who preside well over their children," namely, by instructing them well in good discipline and life. Eccli. VII, 25: "Do you have sons? Discipline them," et cetera. Consequently he exhorts them to preside well over the whole house, that is, the household, namely with gentleness. Eccli. IV, 35: "Do not be like a lion in your house," et cetera. And he gives the reason for this, saying, "for those who have ministered well," etc.; as if to say: what you require of bishops is reasonable, because they are prelates. But why require it of a deacon, who is a minister? He answers, saying, "for those who," et cetera. And first he shows that the good use of this ministry is a way to greater dignity; second, that it is also a way to eternal life. As to the first he says, "for those who have ministered well," by exercising the office of deacon — for what in Greek is "diaconus," in Latin is called "minister" — "acquire for themselves a good degree," that is, they merit to be promoted to a higher degree. Matth. XXV, 21: "Because you have been faithful over a few things, I will set you over many," et cetera. And he says "good," because above, in the same epistle: "He who desires the episcopate desires a good work." Yet their end does not lie in this, but along with this they have a reward from God. Io. XII, 26: "I will that where I am, there also my minister may be." And therefore he says "much confidence," namely of the help of grace in the present, and of glory in the future; and this "in faith," etc., that is, through faith in Christ. II Cor. III, 4: "Such confidence we have," et cetera. Is. XII, 2: "I will act with confidence, and I will not fear."

Then, when he says "these things I write to you," he gives the reason for all the aforesaid admonitions. And first he excludes a supposed cause; second, he establishes the true one, at the words "but if"; third, he assigns the reason, at the words "which is the Church." Concerning the first it should be known that Timothy might believe that, since he was writing, he would not see him thereafter, otherwise it would seem superfluous to admonish him by letter. And therefore he says, "these things I write to you, son." And he calls him son, because he was most dear to him. I Cor. IV, 17: "Therefore I have sent to you Timothy, who is my most dear son." And he says "hoping," as one not certain. II Io. I, 12: "Having many things to write to you, I would not do it by paper and ink; for I hope that I shall be with you, and speak mouth to mouth." I write, therefore, although I have hope, because hope can be drawn out at length. Prov. XVI, 1: "It is for man to prepare the soul, and for the Lord to govern the tongue." And therefore he says, "but if I tarry," et cetera. I Thess. II, 18: "But Satan hindered us." I write, therefore, in case I should tarry, that you may know how you ought to conduct yourself in the house of God. Ps. LXVII, 6: "He makes those of one manner to dwell in a house," et cetera.

Then, when he says "which is the Church," he assigns the reason why one ought to conduct oneself in this way in it. And he assigns the reason for this cause, which is twofold: first, by commending the Church herself; second, the unity of the Church, at the words "and manifestly." Concerning the first he does two things: first he commends the Church on the part of him whose Church she is; second, from the truth of the Church herself, at the word "pillar." On the part of him whose the Church is, because it is "of the living God." "Church" is said as it were a uniting, because in the Church there is a uniting of the faithful. Rom. VIII, 30: "Whom he called," et cetera. And they are united in God. Io. XVII, 21: "That they also may be one in us," et cetera. And therefore he says, "which is of God." And he adds "living," to distinguish it from other gods, to whom the Gentiles are gathered. For these are dead, but the God of the Church is living. Io. V, 26: "As the Father has life in himself," et cetera. One ought, then, to conduct oneself in it in such a way that we live spiritually. Ps. XCII, 7: "Holiness becomes your house, O Lord," et cetera.

The second reason is from the truth of the Church. For it is natural to man to desire the knowledge of truth, since it is the perfection of the intellect. Hence Augustine says that beatitude is the end of man, which is nothing other than joy in the truth. This became known to the philosophers through creatures, Rom. I, 19. But in this they wavered, because they did not have certainty of the truth, both because they were corrupted by errors, and because it is scarcely found among them that they agree in the truth. But in the Church there is firm knowledge and truth. Hence he says "pillar." Eccli. XXIV, 7: "My throne is in a pillar of a cloud," et cetera. Eccli. XXVI, 23: "golden pillars," et cetera. And it is called golden, because holy in itself. And "firmament," namely with respect to others, because they cannot be made firm in the truth except through the sacraments of the Church. Lc. XXII, 32: "You, once converted, confirm," et cetera. Ps. LXXIV, 3: "I have confirmed its pillars." Because, therefore, the Church gathers together in God and gives knowledge of the truth, we ought to be in her.

Then, when he says "and manifestly," he commends the truth of the Church. And first, Christ, for whose manifestation it appeared; second, he treats of his exaltation, at the word "taken up." Now he commends Christ in two ways. First as to the divine nature; second as to the human, at the words "which was manifested." He says then, "and manifestly," et cetera. Because "sacrament" is the same as a sacred secret. Now nothing is so secret as that which we bear in the heart. Much more, then, is that which is in the heart of God both secret and sacred. I Cor. II, 11: "The things that are of God no one knows except the Spirit of God," et cetera. Is. XXIV, 16: "My secret to myself." Is. XLV, 15: "You are a hidden God." And this is the Word of God in the heart of the Father. Ps. XLIV, 2: "My heart has uttered a good word." This secret, indeed, is "the sacrament of piety"; but the secret of man is sometimes vain. Ps. XCIII, 11: "The Lord knows the thoughts of men, that they are vain." Inasmuch, therefore, as it is restorative of the world, it is "of piety." Likewise "great," because he is true God, of whose greatness there is no end. This secret, therefore, which lies hidden in the heart of the Father, was made man. And therefore he describes him, second, as to his human nature. And first as to the flesh, second as to the soul. As to the first he says, "which was manifested in the flesh." Just as the word that lies hidden in the heart is manifested by a sensible word, so the Word of God lay hidden in the heart of God, but was manifested in the flesh. Io. I, 14: "The Word was made flesh," et cetera. As 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 first, he says that it was not, because "in the spirit," that is, he was conceived through the Holy Spirit. Matth. I, v. 20: "For that which is born of her is of the Holy Spirit." And Lc. I, 35: "For that which shall be born of you shall be called the Son of God"; and this because "the Holy Spirit shall come upon you," et cetera. Or in the holy human spirit, concerning which Io. XIX, v. 30: "He gave up the spirit." And thus it was manifested in the flesh, which nevertheless is with the spirit. And I say, the spirit justified, namely because he is just, without any stain.

Then, when he says "appeared," he shows his manifestation, and first as made to the Angels, second to men, at the word "preached." He says, then, that that sacrament "appeared to Angels," and it exceeds even the knowledge of the Angels. Now that is said to appear which has it in its own power to be seen and not to be seen, and is not subject to the power of the one seeing. Hence one does not say: "a stone appears to me," but "I see a stone." If, then, an Angel had it in his own nature or power to see the Word, it would not be said that the Word appeared to him, but that he himself saw it when he wished. And therefore the Apostle says that it "appeared to Angels," because they did not see it by their own nature. And it is true that from the beginning it appeared to the Angels, when by conversion to himself he edified them; but when it was incarnate, many mysteries became known to the Angels which they had not known before. And therefore Bede says that at the nativity a brightness appeared to the Angels which had not before in truth been seen by men. And this in two ways: first as to the ministry of the apostles; second as to the knowledge of the peoples to whom it is manifested. For formerly it was manifested to the Jews alone, but now among the Gentiles. And therefore he says, "was preached to the Gentiles." Matth. ult.: "Going, therefore, teach all nations," et cetera. Ps. XCV, 3: "Declare his glory among the Gentiles." And this effectively, because "it was believed in the world." And this the Lord was praying for, Io. XVII, 18. And this is especially wondrous, that through simple, poor, and powerless men the whole world was converted. I Cor. I, 26: "Not many wise," etc.; and this "that no flesh should glory," et cetera. Second, he shows that the truth of God alone does this, because "it was taken up in glory" — namely Christ — because, having been manifested, he was taken up into the heavens. Matth. ult.: "The Lord Jesus indeed, after he had spoken to them, was taken up into heaven." Phil. c. II, 11: "And every tongue should confess that our Lord Jesus Christ is in the glory of God the Father."