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

Above, he instructed Timothy about the things pertaining to the ordering of the Church in spiritual matters; secondly, as to the teaching of the faith, the worship of God, and the disposition of the ministries — here he instructs him about the ordering of the Church as to external things. And first as to foods; secondly as to the states of men and riches, there: whoever are under the yoke. Again, first he treats of the use of foods, secondly of the dispensing of foods, chapter 5, there: honor widows. Again, first he excludes superstitious abstinence; secondly he prefers the piety of lawful abstinence, there: exercise yourself. Again, first he foretells the false doctrine about unlawful abstinence; secondly he instructs him to propose these things to the brothers, there: proposing these things. Again, first he makes the error manifest; secondly he excludes it, there: whom God. Again, first he foretells the error to come on the part of those deceived; secondly on the part of those who deceive, there: in hypocrisy. Again, he sets down the agent of the pronouncement; secondly, the falling-away of faith, there: because in the last; thirdly, the cause of the falling-away, there: giving heed.

He says therefore: great is the sacrament of piety, which was justified in the spirit, but beyond this sacrament the Holy Spirit foretells something that is to come. For it belongs to him to reveal mysteries. II Cor. XV, v. 2 and Jn. 16:13: the things that are to come, he will announce to you. The Spirit, therefore, foretells beforehand the future secrets in the heart of the Father. But formerly he spoke in similitudes. Num. 12:6: if there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him through a dream. Hos. 12:10: I have multiplied vision, and I have been likened in the hand of the prophets. But in the New Testament the Holy Spirit speaks openly. Jn. 16:25: and openly I will announce to you about my Father. And he foretells the falling-away of faith to come; hence he says in the last times, etc. The last time is called the final age, because we are those upon whom the ends of the ages have come. Yet within this time it is the more the last, the nearer it is to the last day. And just as in the primitive Church, on account of its nearness to Christ and to the sacraments recently instituted, faith was most fervent, so in the last times, in comparison to the time of the apostles, some will depart from the faith, because they will be carnal, but errors will abound the more toward the end. Gen. 49:1: gather together, that I may announce to you the things that are to come to you in the last days, etc.

The cause of the falling-away is twofold: one on the part of the Devil who seduces. II Cor. 11:3: I fear lest, as the serpent seduced Eve by his cunning, etc. And therefore he says giving heed to spirits of error, namely to demons, whose office it is to send into error. Jn. 8:44: he is a liar, and the father of it. III Kings, last: I will go forth, and I will be a lying spirit, etc. And he says spirits, because the greater demon has many ministers. But how do they give heed to them? Do they see them? No, but they speak within them. And therefore he adds a second cause, namely false doctrine. And according to the Gloss, he here calls the false teachers demons, and not undeservedly. For just as good men are sometimes called angels, so these, on account of their excelling malice, are called demons. Jn. 6:71: have I not chosen you twelve? And one of you is a devil.

On the part of those who deceive there is a twofold cause: one, their falsity; the other, the perversity of their conscience. As to the first he says of demons, that is, of men possessed by a demon, and of these, I say, speaking lies. Jer. 23:26: how long shall this be in the heart of the prophets that prophesy lies, and that prophesy the seductions of their own heart? And note that through a bare lie, without a cloak of appearance, no one could deceive anyone. And so these could deceive no one, unless they put forward some cloak, either of good intention, or of pretense, or of false authority. I Cor. 3:18: let no one seduce you, etc. II Tim. 3:5: having indeed the appearance of piety, that is, feigned piety. And of demons, I say, having their conscience cauterized. A cautery is a corruption in the flesh by fire, from which putrefaction continually issues. So from the fire of a perverse will, of anger, of hatred, of concupiscence, the conscience is ulcerated, and from demons false doctrine issues. Tit. 1:15: their minds are defiled.

Then he shows what this false doctrine is, and touches on the heresy of the Manichees, who condemn matrimony, against that word of Matt. 19:6: what God has joined together, let man not separate; I Cor. 7:36: a woman does not sin if she marries. Again, the Manichees forbid the use of foods, that is, they command abstaining from foods. Now one may lawfully abstain from foods with the intention of taming the flesh, as Timothy abstained from wine, or on account of scandal, as the Apostle says, I Cor. 8:13: if food scandalizes my brother, I will not eat meat forever. Again, unlawfully: in one way, on account of the precept of the law, as though the legal observances still had to be kept, against which he speaks in Gal. 2. In another way, according to the heresy of the Manichees, not because it is forbidden by the law (which they condemn), but because they say that in meats, eggs, and wine, and things of this kind, that is, in some particle of such things, the divine nature is mingled — which cannot be thought concerning God. But he does not seem to say this about the foods of the law, because he says in the last days, but about those forbidden by the Manichees. And he calls these Manichees demons, because among all heresies they give more honor to the Devil, because they set him up as a principle equal with the good God, positing him as the principle of visible things.

Now the Apostle disproves this erroneous doctrine in two ways: namely from the intention of God who creates foods; secondly from the condition of the creature, there: every creature. He says therefore that they forbid, to abstain, and this is against the intention of God, who created them for receiving. Gen. 9:3: as the green herbs I have given you all things, etc. But you say: are not plants for the sake of animals, and animals for the sake of men? I respond. It must be said that yes, according also to the Philosopher in Politics I, because the imperfect is ordered to the more perfect. And therefore just as in generation there is a manifold perfection — first namely of plants, then of animals, and last the human — so it is in the use of things. And therefore for receiving, but with the giving of thanks. I Thess., last: in all things give thanks; namely because they have been granted to you by God. Ps. 21:26: the poor shall eat, etc. And he adds to the faithful, because those who receive with the giving of thanks are faithful. For no one can give thanks to God in that which is unlawful. For he is foolish who gives thanks to God for fornication, because God is not the author of evils. Therefore he gives thanks who has this, that the use of foods is lawful. And this indeed becomes known through faith alone. And for this reason he says to the faithful.

Then when he says who have known the truth, because every, etc., he disproves the error from the condition of the creature. And first he proposes that the creature is good in itself; secondly as to its use. He says therefore every creature is good, namely in its nature. Gen. 1:31: God saw all the things that he had made, and they were very good. From a good author also nothing comes but what is good. But since many things are good in themselves, whose use nevertheless is not good, therefore he proves that every creature is good not only in itself but also as to its use. And first he sets down what is intended, secondly he proves it, there: for it is sanctified. He says therefore nothing is to be rejected, namely by the debt of the divine law, although for another cause: as eating poison, insofar as it is food, is not a sin, but it is to be rejected insofar as it is deadly. Likewise other foods too, insofar as they are such things, are not to be rejected, but insofar as they incite to wantonness. Therefore according to the discretion of reason, and the ordering of charity, they are not to be rejected. Matt. 15:11: everything that enters into the mouth does not defile a man, etc.

Why then were certain foods forbidden in the old law? Augustine gives the reason against Faustus, that in that state, Christ was prefigured not only through words, but also through deeds. And therefore in foods, garments, and sacrifices there were figures of the state to come. They are not therefore forbidden in themselves, but because they are figures of unclean things, as the pig is a sign of an unclean life. And therefore the prohibition of its flesh is a sign that in the law of Christ all uncleanness is forbidden. And this is Augustine's example: this word "fatuus" can be considered according as it is a sound composed of letters, and thus it is good; or insofar as it is a sign and signifies such a thing, and thus it is bad and forbidden.

Therefore the use of every creature is in itself good. The reason for this is, that if it were evil, this could not be except insofar as the Devil, after the sin of man, had received power over them: because from the moment man sinned, he received power over man, and over the things that are his. But through Christ this power has been taken away, and this is called sanctification. Hence whatever things we bless are first exorcised, and therein is a prayer expelling the Devil. And therefore he says for it is sanctified through the word of God, that is, through Christ, who sanctifies all, Jn. 17:9, and through the prayer of the faithful. Jas.: the persistent prayer of a just man avails much.

Above he rejected the superstitious abstinence from foods; here he charges Timothy to set before the faithful the teaching already given, and first he shows what he ought to set forth; second, what he ought to avoid, at the words "but foolish." He sets forth, therefore, two reasons why he ought to set forth what was said above: one from the office committed to him, the second from his upbringing. He therefore says, "these things" — that is, what I said above, namely that every creature is good and that nothing is to be rejected, etc. — "setting forth," and so on. For Timothy had been established in the office of the ministry of Christ, since all who have the office of preaching and ruling are established as ministers of Christ. 1 Cor. 4:1: "So let a man regard us as ministers of Christ," etc. Now he is a good minister who follows the intention of his lord. But Christ taught this: Matt. 15:11: "Nothing that enters into the mouth defiles." And therefore this office requires him to teach that. Likewise his very upbringing requires this. Prov. 22:6: "A young man, according to his way, even when he is old, will not depart from it." And therefore it is unfitting that those nourished on the truth of doctrine should depart from it. Hence one who departs from the doctrine by which the Church instructs her little ones is not a good minister of Christ. And therefore he says, "nourished on the words of the faith," etc. For the word of God is spiritual nourishment by which the soul is sustained, just as the body is by food. Matt. 4:4: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." This word of faith instructs, first, concerning what is to be believed, and thus he says "nourished on the words of the faith"; second, concerning what is to be done, and thus he adds "and of good doctrine." Or: "the word of faith," which even the simple have, and "of good doctrine," which spiritual teachers have.

Then, when he says "foolish," etc., he shows what is to be avoided, namely foolish and empty fables. For a fable, according to the Philosopher, is composed of marvels, and fables were first invented, as the Philosopher says in the Poetics, because the intention of men was to lead others to acquire virtues and avoid vices. But the simple are better led by representations than by reasonings. Hence in a marvel well represented delight is seen to arise, because reason delights in comparison. And just as representation in deeds is delightful, so too is representation in words; and this is a fable, namely a saying representing something, and by representing, moving toward something. For the ancients had certain fables fitted to certain truths, in which they concealed the truth under fables. There are, therefore, two things in a fable: namely, that it contain a true sense, and that it represent something useful. Likewise, that it be fitting to that truth. If, then, a fable is set forth which cannot represent any truth, it is empty; but one which does not properly represent is foolish, like the fables of the Talmud.

Then, when he says "exercise," etc., having excluded superstitious abstinence, he here compares virtuous abstinence to the other virtues. And it should be known that Timothy was a man of great abstinence. Hence he says below, 5:23, that he should use a little wine — perhaps so that he might be attentive to those things which pertain to mercy, since those who do not spare themselves frequently do not spare others either. And therefore he leads him to prefer piety to abstinence. And first he leads him to piety; second, he prefers it to abstinence, at the words "for bodily"; third, he confirms a certain saying, at the words "the promise"; fourth, he gives the manner of teaching piety, at the words "command these things." He therefore says, "exercise yourself unto piety." Piety is that by which we hinder the office of benevolence toward parents and country, just as religion is that by which we render the worship owed to God. For piety implies a certain affection toward its principle. But the principle of generation is one's father and one's country. And therefore it is fitting that a man be benevolent toward them. But the Father of all is God. Mal. 1:6: "If I am a father, where is my honor?" And therefore the name of piety is extended to the worship of God, as Augustine says in Book IV of the City of God. Hence "eusebia" is the same as piety. Job 28:28: "Behold, piety itself is wisdom," according to another translation, where ours reads thus: "Behold, the fear of the Lord, that is wisdom." Tit. 1:1: "in the knowledge of the truth, which is according to piety." But as regards earthly piety, it belongs to piety that a man be benevolent to his fellow-countrymen; but as regards Christian piety, it is required that a man be benevolent to all men, because we are all of the same fatherland. And therefore piety is taken for mercy. When, therefore, he says "exercise yourself unto piety," it can be understood as pertaining both to the worship of God and to the rendering of works of mercy. The Gloss: "unto piety," that is, unto the worship of almighty God, and works of mercy. And he says "exercise," not "do," because exercise implies readiness; and this is because one who is practiced does a thing more easily, more delightfully, and more steadfastly. Prov. 24:27: "Diligently exercise your field."

Then, when he says, "for bodily exercise is profitable for a little," he prefers it to abstinence. And first he shows for what bodily exercise avails; second, for what piety avails, at the words "but piety." Bodily exercise — of fasting and the like — is not in its own nature good, but penal; and if man had not sinned, none of these would have existed; but they are medicinal goods. For just as rhubarb is good insofar as it relieves from bile, so also these are good insofar as they restrain the concupiscences; therefore they are useful to this small degree. 1 Cor. 9:27: "I chastise my body and bring it into subjection," etc. Col. 3:5: "Mortify your members which are upon the earth." And therefore if man were in a state in which he could not sin, he would not need fasting and the like. Hence Chrysostom, on that passage of Matt. 16, "Jesus came," etc., says: "John, a mere man, needed the medicine of fasting; Christ was God and not a mere man, and therefore did not need such things." Therefore it is profitable for a little, because it is only for the disease of carnal sin, not spiritual sin, since sometimes on account of abstinence a man falls into anger, vainglory, and the like.

Then, when he says "but piety," he prefers piety to abstinence, and it is taken here in both senses, namely for the worship of God and for mercy. And it "is profitable unto all things," because it is for the blotting out of all sins. Ecclus. 3:33: "Water extinguishes a burning fire, and alms resists sins." Likewise, for the promoting of goods. Ecclus. 17:18: "The alms of a man is like a purse," etc. Likewise, it merits the special mercy of God. Matt. 5:7: "Blessed are the merciful, for they shall obtain mercy." And therefore, to indicate this, the Lord in Matt. 25:34 especially commemorates the works of mercy. He proves this by adding, "having promise." For among the precepts of the Decalogue only one is found which pertains to piety, namely to honor father and mother; and under it are contained all the precepts for rendering any benefit whatsoever to one's neighbor; and this is the only precept, among those which concern one's neighbor, "having promise," namely, "that you may be long-lived," etc., Exod. 20:12. And the Apostle here interprets "long-lived" according to the present life and the future; hence he says, "of the life which now is, and of that which is to come." Prov. 3:16: "Length of days is in her right hand."

But then there is a question, because sometimes someone is found following piety who nevertheless is not long-lived. I answer. As the Philosopher says, these temporal goods are good only insofar as they are useful for happiness. Hence if someone had so much of temporal things that on account of them he was impeded from the good of virtue and happiness, this would not be to his good fortune, but to his bad fortune, as is said in Ethics X. And length of life is one of the temporal goods, good only insofar as it helps toward virtue. But sometimes it is an occasion for sinning, and therefore God sometimes withdraws it from a man, not because he fails in his promise, but because he gives what is better. Wis. 4:11: "He was taken away, lest malice should change his understanding."

There is another question, because the Apostle prefers piety to bodily exercise, since it has the hope of the present life and of the future. But does bodily exercise not have this hope? Otherwise, one who fasts would not merit eternal life. I answer. When there are two virtues and one contains the other, that which belongs to the higher virtue per se belongs to the lower accidentally; but the virtue to which it belongs per se to merit eternal life is charity, whose proper and immediate effect is piety. And therefore, according to its own proper nature, it attains to meriting eternal life. But abstinence does not, except insofar as it is ordered to charity and piety, because if one who fasts does not refer this to the love of God, he does not merit eternal life.

The third question is this, because Ambrose says here in the Gloss: "The whole sum of Christian discipline consists in mercy and piety; and one who follows it, if he suffers the slipperiness of the flesh, will without doubt be beaten, yet will not perish." Here, first, there is a doubt about the first part of this, because mercy and piety are immediately ordered to charity, in which is the sum of the Christian religion. I answer. It was the opinion of some, as Augustine says in Book X of the City of God, that those who practice the works of piety, however many carnal sins they commit, do not in the end perish eternally. And this text is an authority for that. Likewise, what is found in Matt. 25:41, where he reproaches those to be damned only with the lack of mercy; therefore eternal punishment is owed only to the unmerciful. But Augustine says the contrary, because the Apostle says: "because they do such things, the kingdom of God," etc. For however much someone practices mercy, if at death he is in mortal sin, he will not enter the kingdom. To the objections it must be said that he is not merciful who has no mercy on himself, according to that saying of Ecclus. 30:24: "Have mercy on your own soul, pleasing God"; and this happens if a man is joined to God through love; otherwise he is not merciful. To that passage of the Gospel, Augustine responds that not everyone who sins is thrust into Hell immediately, because a place of repentance remains to him; but he is thrust down who dies finally in sin, and repentance pertains to mercy. But what does he mean by saying, "if the slipperiness," etc.? I answer. It must be said that he speaks of mortal slipperiness. And as to what he says, "he will not perish" — although this is not by condign merit, it is nevertheless by congruous merit, insofar as the soul is disposed toward the good; hence the Lord restores man after his fall. And this seems to be especially the case in piety, because a man, by doing good to others, leads others to pray for him; and the Lord sometimes grants pardon to sinners at the prayers of the saints, insofar as pardon of sins and the gift of grace is obtained for them, since a man can merit first grace for another by congruous merit; otherwise the Church would pray for sinners in vain.

Then, when he says, "a faithful saying," he shows that the future life is promised to us; and first he shows this from the labor of the saints; second, from their hope, at the words "because we hope"; third, from the goodness of God, at the words "who is." He therefore says, "the saying" — namely, that piety has a promise — "is faithful." This was explained above. And why? "For to this end," that is, on account of this, that we may attain eternal life, "we labor." 2 Tim. 2:6: "The laboring farmer must first partake of the fruits." Likewise, that we may do good, even though we suffer evils; hence he says, "we bless, and are cursed." James 1:4: "Patience has a perfect work"; and Rom. 5:3: "Patience works proof," etc. And we endure on account of the hope of life, "because we hope in the living God," who is the Savior of the present life and of the future. Likewise, from the office of God, whose part it is to save. Isa. 43:11: "There is no savior besides me." And therefore God became incarnate, and was called Jesus. Matt. 1:21: "For he shall save his people from their sins." And Jesus is the same as Savior, because he saves — by bodily salvation, as regards all; and therefore he says, "of all men." Likewise by spiritual salvation as regards the good; and therefore he says, "and especially of the faithful."