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

In the hand of God is the power of the earth, and every iniquity of the nations is execrable, and he will raise up a useful ruler over it in time. Ecclus. 10:4. These words are fitting to the subject matter of this epistle. For before this he instructed the Church in those things which pertain to her unity; here he instructs the rulers of the Church themselves, who are as it were her principal members. Concerning this, two things are to be considered: the instruction, and the usefulness.

The instruction is in God, because in the hand of God, etc. And this in three ways: because it arises from him. Rom. 13:1: there is no power but from God. Likewise, because it ought to be regulated according to God. Prov. 8:15: by me kings reign, and the makers of laws decree just things. Likewise, because their power is founded according to the disposition of God. Dan. 2:21: and he changes times and ages, transfers kingdoms and establishes them.

Likewise the usefulness of rulers is shown, because it is for restraining the wickedness of men, since every iniquity of the nations is execrable. The law is not laid down for the just. Rulers of the law must conduct themselves toward evils in three ways. First, that they hold them in hatred in their heart. 2 Macc. 3:1: holding evils in hatred of soul, etc. Second, that they forbid them from being done. Prov. 20:8: the king who sits on the throne of judgment scatters all evil. Third, that they punish deeds done. Rom. 13:4: for he is the minister of God, an avenger unto wrath against him who does evil.

Fourth, the usefulness is to be considered, where it says a useful ruler, etc. And a ruler is useful with respect to three things, which are noted at Ecclus. 49:17: Joseph, prince of his brothers, that he may sustain the people through power. Is. 19:4: and a strong king will rule over them, etc. Ruler of his brothers, by directing through wisdom. Is. 32:8: the prince will think on things worthy of a prince, etc. Ecclus. 10:24: in the midst of his brothers is their ruler. The establishment of the people, that he may restrain them from unjust things through justice, Ps. 17:27: you will save the humble people, and you will humble the eyes of the proud, etc.

And thus the subject matter of these epistles is plain, for it is directed to the instruction of the rulers of the faithful people, among whom certain ones are set over others in spiritual matters, such as the prelates of the Churches, whom he instructs first; certain others, however, in temporal matters, whom he admonishes second, and this in the epistle to Philemon.

Concerning the first, there are three epistles, corresponding to three things that belong to a prelate, of which the first is that he govern the people; the second, that he suffer on behalf of the people subject to him; the third, that he restrain evildoers. The first is in the first epistle to Timothy; the second in the second, where he treats of martyrdom; the third in the epistle to Titus, where he treats and teaches how to avoid heretics, as is also evident in the prologues to the epistles.

This epistle is divided into the salutation and the epistolary narration, at "as I asked." Concerning the first he does three things: first the person saluting is set down, second the person saluted, third the goods wished for.

Now he describes the person saluting, first from the name "Paul," which befits authority on account of two things. For in the apostolate there are two things, namely the height of power, to which the humble are exalted. 1 Kings 15:17: "when you were little in your own eyes, you were made head over the tribes of Israel." And "Paul" means small. Likewise the clarity of wisdom, and this the Lord grants to the little ones. Matthew 11:25: "you have revealed these things to little ones," etc. Second, from authority, because "apostle," that is, sent. John 20:21: "as the Father sent me." 1 Corinthians 9:2: "you are the seal of my apostleship in the Lord." Third, from the origin of this authority, whence he says "of Jesus Christ according to the command of God," etc. Acts 13:2: "separate for me Barnabas and Saul unto the work for which I have taken them." 1 Kings 13:14: "the Lord sought for himself a man according to his own heart," etc. From which it is clear that prelates are bound by necessity of precept to those things which belong to their proper office. 1 Corinthians 9:16: "for woe is to me if I do not preach the gospel." And "of Christ Jesus our hope," who is our hope, that we may come to him. Philippians 1:23: "having a desire to be dissolved, and to be with Christ," etc. Or "of our hope," because through him we hope to obtain the eternal goods. 1 Peter 1:3: "he has regenerated us unto a living hope," etc. Romans 15:4: "that through the consolation of the Scriptures we may have hope."

He describes the person saluted in three ways. First from the name, when he says "to Timothy," concerning whom see Acts 16. Likewise from affection, saying "beloved." Philippians 2:20: "I have no one so like-minded," etc. Likewise from sonship, saying "son in the faith," namely converted by him. 1 Corinthians 4:17: "I have sent to you Timothy, my dearest son, and faithful in the Lord," etc.

Then first he sets down the goods wished for, and afterward shows from whom they are. But it must be known that in the other epistles two are set down, here three, because prelates need more. And therefore he says "grace and mercy," first for himself, and then for others. And here "mercy" is taken for the remission of sins, because this is from the mercy of God; but "grace" for the gift of graces, which prelates need. Or "grace," as in the others, for justifying grace, but "mercy" for the divine gift exalting in spiritual charisms. Wisdom 4:15: "the grace of God and his mercy is upon his saints, and his regard is upon his elect." And "peace," namely with you, and through you with others. Psalm 71:3: "let the mountains receive peace." But from where? "From God," that they may give it to the people. James 1:17: "every best gift, and every perfect gift is from above, descending from the Father of lights." And "Christ Jesus our Lord," namely through whom he has given to us the greatest and precious promises, 2 Peter 1:2.

Here begins the epistolary narrative. And this epistle is, as it were, a pastoral rule, which the Apostle hands down to Timothy, instructing him concerning all things that pertain to the governance of prelates, and in that order in which the intention ought to proceed. First, therefore, he instructs him concerning spiritual things to be ministered; second, concerning temporal things, in chapter IV, where it says "but the Spirit." Again, it pertains to a prelate, first, that he teach concerning the form of faith, lest the faith of his subjects be corrupted. Lk. 22:32: "I have prayed for thee, that thy faith fail not, and thou, being once converted, confirm thy brethren." Second, that he instruct them concerning the things pertaining to the worship of God, which cannot be, unless the faith be right. Therefore he first instructs concerning faith; second, concerning the worship of God, in chapter II, where it says "I beseech therefore"; third, he treats of the institution of offices, in chapter III, where it says "a faithful saying."

Now it must be known that in the primitive Church there was a dangerous error of certain men saying that the observances of the law ought to be kept together with the Gospel, which the Apostle excludes, first by showing the condition of the law; second, he proves it by an experiment in himself, where it says "I give thanks." Concerning the first he does three things: first he shows what is to be repudiated concerning the law; second, what is to be accepted in it, where it says "now the end of the commandment"; third, he concludes as to the condition of the law, where it says "but we know that."

Now what is to be repudiated in the law is what others wrongly added, not what was given by God, except now according to a carnal understanding; and first he teaches that false fables and traditions are to be repudiated; second, he assigns the reason, where it says "which questions." He says therefore: I say what you must do, just as I asked you, although I could command. Ecclus. 32:1: "Have they made thee ruler? Be not lifted up, be among them as one of them." "That thou shouldst charge some." Or otherwise: two things pertain to a prelate, that he restrain those who teach false things. And therefore he says "that they teach not otherwise." Gal. 1:9: "If any one preach a gospel to you besides that which you have received, let him be anathema." Deut. 4:2: "You shall not add to the word which I speak to you, neither shall you take away from it." Second, that if it should happen that some teach false things, he prohibit the people from giving heed to them; hence he says "nor give heed to fables and endless genealogies."

Now there were certain heretics who, detesting the old testament, expounded that the Apostle himself repudiated it, mocking its histories, saying "fables and endless genealogies," etc. Against this Augustine says that the Apostle makes use of the histories and genealogies of the old testament. Gal. 4:22: "Abraham had two sons," etc. If therefore he reproved it, he would not make use of them. He says therefore "fables," meaning not the law given in writing, but by mouth, namely the Talmud: not what Moses handed down by mouth, but what others added, such as foolish fables — namely, that Adam had another wife, from whom they say demons were born. Matt. 15:6: "You have made void the commandment of God for your tradition." 2 Tim. 4:4: "and they will be turned unto fables." The reason for this is that they furnish "questions," that is, contentions. 2 Tim. 2:14: "contend not in words." Prov. 20:3: "It is an honor for a man to separate himself from contentions" — rather than the edification of God, which is in faith, namely when someone is confirmed in the truth of faith, to which all doctrine ought to tend.

Then when he says "now the end," he shows what is to be held concerning the law. And concerning this he does two things: first he shows this; second, that there is danger for those who do not hold this, where it says "from which some," etc. Concerning the first it must be known that the old law is called the law of commandments, because it is contained in commands and precepts. Eph. 2:15: "making void the law of commandments by decrees." That, therefore, to which all the commandments of the law are ordered is especially to be held; and this is charity. Matt. 22:37: "Thou shalt love thy God with thy whole heart," etc.; and a little after: "on these two commandments the whole law depends, and the prophets."

But how is charity the end of the commandment? To know this, two things must be considered. First, that all the precepts of the law concern acts of the virtues, and that through all the acts of the virtues one man is ordered to another. Second, that the object of one virtue is the end of another, because whenever one power is concerned with some end, all the things that belong to it are ordered to that end, as to their end; just as the bridle-making art is ordered to the equestrian art, because the office of the equestrian art is its end, and this in turn to the general's art. Now the theological virtues have the ultimate end as their object; but the others are concerned with the things that are ordered to the end. All the virtues, therefore, regard the theological virtues as their end. But among the theological virtues, that one has more of the character of an end which stands nearer to the ultimate end. Now faith shows him, hope makes one tend toward him, charity unites. Therefore all are ordered to charity, and thus charity is called the end of the precepts. But since the things that are ordered to the end dispose to the end, and the precepts are ordered to charity, therefore they dispose to it. Therefore he says "from a pure heart."

For, to this end that the heart be pure, the precepts of the virtues are given, of which some are ordered to the manner of rectifying the passions — of which virtues, namely, the passions are the matter, as temperance, which orders concupiscence; meekness, anger; fortitude, fears and boldness. Now through these passions the purity of the heart is disturbed, and therefore these virtues make the heart pure. But is this required for charity? I respond. It must be said that it is, because it is impossible that an impure heart be prompt to charity, since to each thing that is lovable which is conformed to it. An impure heart loves that which suits it according to passion; therefore it is necessary that it be set free from the passions. Cant. 1:3: "the upright love thee."

There are other virtues which rectify man toward his neighbor, and from this it follows that he has a good conscience, because he does not do to another what he does not wish to be done to himself. Matt. 7:12: "All things therefore whatsoever you would that men should do to you, do you also to them." And therefore the things that are against one's neighbor are against conscience. Hence he says "and a good conscience." He, therefore, who does not have a good conscience cannot love God purely, because he who does not have a good conscience fears punishment. But fear is not in charity, but flees God, and is not united to him. And therefore the precepts which rectify conscience well dispose one to charity.

There are other virtues for having true faith, namely, the virtues by which we worship God, namely those of latria and the like, which are ordered to removing errors, and to confirming in hearts the firmness of faith concerning God. For those who do not have true faith cannot love God, because he who believes falsely concerning God no longer loves God. For he who does not believe does not love, because affection is not fixed except on that which the intellect shows. And therefore the things that produce true faith are ordered to charity. And therefore he says "from a pure heart," because they produce this. Matt. 5:8: "Blessed are the clean of heart, for they shall see God." "And a good conscience." 2 Cor. 1:12: "our glory is this, the testimony of our conscience." "And faith unfeigned," that is, true. And therefore the virtues and precepts are ordered to the end which is charity, which is taken according to these three, etc.

Above he showed the dignity and usefulness of the virtues; here he declares the necessity of these, because whoever departs from these falls into the danger of false doctrine. And concerning this he does two things: first, the falsity of the doctrine into which they fall is set forth; second, the condition of those who teach falsely, at the words wishing to be. He says therefore: the end of the commandment, etc., and these are the chief things of the law, from which certain persons depart. Ps. 11:2: they have spoken vain things, etc. And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood. 2 Thess. 2:11: who did not believe the truth, but consented to iniquity. Likewise those who let go of purity of heart. For those having a heart infected with the passions judge according to the affection of these, and not according to God. 1 Cor. 2:14: the animal man does not perceive the things that are of God, etc. Likewise those having an evil conscience, because they cannot rest in the truth. And hence it is that they seek false things, that they may rest in them. Below, in the same place: having faith and a good conscience. Likewise he who has a feigned trust. Is. 21:2: he who is unbelieving acts unfaithfully.

Then, when he says wishing, etc., the condition of those teaching falsely is set forth, and first their disordered ambition; second their defect. As to the first he says wishing to be, etc. Matt. 23:6: they love the first places at feasts, and to be called by men, Rabbi, etc. James 3:1: be not many masters, etc. As to the second he says understanding neither. Ps. 81:5: they have not known, neither have they understood; they walk on in darkness. Wis. 5:6: the sun of understanding has not risen upon us. Nor the things which they speak by authorities, which they do not understand, nor the things about which they affirm, namely, by way of concluding.

Then, when he says but we know, etc., he sets forth the condition of the law as to two things. First, as to the goodness of the law; second, as to the end and intention of the lawgiver, at the words knowing. He says therefore we know, namely with certainty, that the law is good, not evil, as the heretics say. Ps. 18:7: the law of the Lord is unspotted, etc. Rom. 7:12: the law indeed is holy, and the commandment holy, and just, and good. But it happens that someone uses a good thing badly. Since therefore the law is good, it is required that man use it well. And therefore he says if a man use it rightly. Otherwise death comes to him from it, as is said in Rom. 8. For in the law there are certain moral precepts, and certain ceremonial ones. The ceremonial ones indeed were given as a figure of Christ and the Church, but they need to be understood not only carnally, but also spiritually; and as a figure of things to come, and so that you may know that they are not to be kept forever, but cease when the truth comes. Jer. 31:31: and I will strike with the house of Israel and the house of Judah a new covenant, not according to the covenant which I made with your fathers, etc. And thus the Gloss expounds it. But the Apostle seems to be speaking of the moral precepts, because he adds that the law was made because of sins, and these are the moral precepts. The lawful use of these is that man not attribute to them more than what is contained in them. The law was given so that sin might be known. Rom. 7:7: for unless the law had said, you shall not covet, I would not have known concupiscence, etc.; which is said in the Decalogue. There is not, therefore, in them hope of justification, but in faith alone. Rom. 3:28: we reckon a man to be justified by faith without the works of the law.

Then, when he says knowing, he shows the condition of the law as to the intention of the lawgiver; and first he sets forth the supposed intention; second he sets forth the true intention, at the words but for the unjust. The supposed intention is excluded, when he says for the just, etc. Here there could be a twofold false understanding. One, that the just man does not keep the law, which is false, because unless he kept it as to the moral precepts, he would not be just. Hence Christ too was made under the law. The other, that the just man is not bound to the precepts of the law, and would not sin if he acted against them. But the following sense is true, supposing that what is imposed on someone is imposed as a burden; for the law is not imposed on the just as a burden, because their interior habit inclines them to that to which the law inclines, and therefore it is not a burden to them. Rom. 2:14: they are a law to themselves. Or otherwise: the law was not made for the just, but for the unjust; as if to say: if all were just, there would be no need of giving a law, because all would be a law to themselves. The intention of good men ought to be that they lead others to the virtues. Now some are of themselves well disposed to the virtues; others have a mind well disposed, but through another, and for these a fatherly admonition suffices, not a coercive one; others, however, are well disposed neither of themselves nor through another; therefore for them a law is altogether necessary, as is clear in the Ethics.

Then, when he says but for the unjust, etc., he sets forth the true intention; and first he describes in general those for whom the law is necessary; second in particular, at the words for murderers of fathers. Now it should be known that, as is said in 1 John 3:4, all sin is iniquity, and therefore it is opposed to some right. But since right is twofold, namely natural and positive, to the natural is opposed what is evil in itself, and to the positive is opposed what is evil because forbidden. As to the first he says but for the unjust, namely those who act against natural right. Is. 24:5: they have transgressed the laws, changed the right, broken the everlasting covenant, etc. As to the second he says not subject, namely to human precept. Rom. 1:30: disobedient to parents. And these two regard the notion of sin. He then sets forth others, which are taken by comparison to that, and this is either against God, or against one's neighbor, or in oneself. Against God it is called impiety, because piety implies the worship of God; therefore he says for the ungodly. Against one's neighbor, thus he says for sinners. Ps. 1:5: the wicked shall not rise again in judgment, etc. Gal. 2:15: we by nature are Jews, and not sinners of the Gentiles. But according to Augustine, in On Christian Doctrine, sins are distinguished into two, namely spiritual ones, which are called crimes, and carnal ones, and these are called shameful deeds; and therefore he says for the wicked, as to the spiritual. Prov. 17:9: he who hides crimes, etc. As to the carnal he says for the defiled. Mal. 2:11: Judah has profaned the sanctification of the Lord, etc.

Then he enumerates the sins in particular. And first he names certain ones in particular; second he gathers the rest in general, at the words and if there be any other. First he sets forth sins of deed; second sins of the mouth, at the words for liars, etc. Concerning the first he sets forth, first, as to crimes; second, as to shameful deeds. Crimes are said to be those which are to the harm of one's neighbor. And the more closely joined the neighbor is, the graver their sin is, because we are more bound to them. And therefore he speaks first of the father, second of the mother. Ex. 20:12: honor your father and your mother, etc., and afterward 21:15: he who strikes his father or mother shall die the death; then he continues concerning other killings of neighbors, saying; Ex. 21:14: if anyone kill his neighbor by design, etc. Then he sets forth the shameful deeds, and first those which are according to nature, when he says for fornicators. Heb., last chapter: fornicators and adulterers God will judge. Second, those against nature, saying for those who lie with males. 1 Cor. 6:10: nor those who lie with males shall possess the kingdom of God. Then he sets forth the harms of the mouth, and first as to simple lying, saying for liars. Eph. 4:25: putting away lying, speak the truth, etc. Second as to swearing, saying for perjurers. And then he gathers the rest in general, saying and if there be any other thing to sound doctrine, etc. Job 6:30: you will not find iniquity in my tongue, nor will folly sound in my mouth, etc. Tit. 2:1: speak the things that become sound doctrine.

Then, when he says which is according to the Gospel, he shows that the Gospel imparts sound doctrine, which he describes in three ways. And first from the end, when he says of glory, namely which it announces, Ps. 95:3: declare his glory among the nations. Second from the author of the glory, when he says of the blessed God. Below, at the end: whom in his own time he shall show, who is the blessed and only mighty King of kings, etc. Third from the minister, when he says which was committed to me. Gal. 2:7: when they had seen that the Gospel of the uncircumcision was committed to me, etc.

Then, when he says I give thanks, he proves by experience in himself what he himself had been in the time of the law and what he had obtained in the time of grace. And first he shows what was done concerning himself in each time; second he leads Timothy to imitate him, at the words this precept. Concerning the first he does two things: first he shows what was given to him in the law, and what was given to him in the Gospel; second he assigns the reason, at the words a faithful saying. Likewise the first part is divided into three particles, because first he sets forth the dignity which he obtained in the Gospel; second the sins under which he lay in the state of the law, at the words who before was; third how he was freed, at the words but mercy, etc.

But for someone to be a minister of the Gospel, three things are required. First, that it be committed to him. Rom. 10:15: how shall they preach, unless they be sent, etc. Second, fitness, that is, that he be faithful. 1 Cor. 4:2: here now it is required among stewards, that a man be found faithful. Likewise, that he be strong to carry it through. And these three he sets forth in reverse order, and first the third, saying who has strengthened me, etc., namely to carry through the office enjoined on him. Ez. 3:14: the hand of the Lord was with me, strengthening me. The second he sets forth at the words because he counted me faithful, etc. Matt. 24:45: a faithful and prudent servant, whom his lord has set over his household. And this because he sought only the things that were God's. The first indeed he shows, when he says in the ministry, that is, committing this ministry to me. Acts 13:2: separate me Barnabas and Saul for the work to which I have taken them. 2 Cor. 11:23: are they ministers of Christ? So am I.

But what sort of man was he in the state of the law? A sinner. And first against God, when he says who before was a blasphemer, namely of the name of Christ. Lev. 24:14: bring forth the blasphemer outside the camp, and let all who heard him lay their hands upon his head, and let all the people stone him. Hence that applied to himself. Likewise against his neighbor, when he says and a persecutor. 1 Cor. 15:9: I am not worthy to be called an apostle, because I persecuted the Church of God. Likewise and injurious, in words and deeds. Jer. 20:10: I heard the reproaches of many, etc.

Then, when he says but the mercy of God, he shows how he was freed through Christ. And concerning this he does two things: first he sets forth the mercy that freed him; second he shows that he was superabundantly filled with good things, at the words but it superabounded. As to the first he says but I obtained the mercy of God. Lam. 3:22: it is of the mercies of the Lord that we are not consumed. Rom. 9:18: he has mercy on whom he will, and whom he will he hardens. But on my part there is some excuse of the sin, because I did it ignorantly. He says less, but signifies more, because it is one thing to act unknowingly, another through ignorance; for he acts unknowingly who does not know what he is doing, yet if he knew, he would still do it, as one who, believing he is killing a wild beast, kills his enemy, whom nevertheless he would have killed even more gladly, had he recognized him. But he acts through ignorance who does something that he would not do, if he knew, as one killing his father, whom, if he knew him, he would not kill, whom nevertheless he kills, because he believes him to be an enemy. But Paul acted through ignorance, because if he had known that Christ was the Son of God, he would not have done this. But the Jews did not kill Christ through ignorance, but unknowingly, because if they had known him to be the Christ, they would have killed him even more gladly. Lk. 12:47: the servant who knew the will of his lord, and did not prepare himself, nor did according to his will, shall be beaten with many stripes, etc. But as to the second he says it superabounded, etc. Rom. 5:20: where sin abounded, grace also superabounded. With faith and love. For there he produced the effect of faith through love working, which is in Christ Jesus. Gal. 3:14: in Christ Jesus, that we may receive the promise of the Spirit through faith.

Above he showed his own condition, both as to sins under the law and as to the goods in the time of grace; here he shows the reason for these benefits, which is taken from divine mercy. And first he sets forth divine mercy in general; second he applies it to himself, at the words "of whom I am the first"; third he sets forth the giving of thanks, at the words "but to the king of ages." Concerning the first he does two things: first he commends the truth about to be proposed; second he sets forth the divine mercy, at the words "because Christ Jesus." As to the first he says, "a faithful saying," etc.

Now there are two things to be commended in a saying, namely that it be true and that it be acceptable. For sometimes a true saying is harsh, and stirs up hatred. Gal. 4:16: "I have become your enemy, telling you the truth." But this saying, first indeed, has truth; hence he says, "a faithful saying." Apoc., last chapter: "these words are most faithful and true." Likewise it is acceptable, because it concerns our salvation; therefore he says, "and worthy of all acceptance." Zach. 1:13: "and the Lord answered the angel who was speaking," etc. Another text has: "a human saying," because it concerns the taking up of men. Titus 3:4: "the kindness and love for mankind of our Savior appeared," etc. And this saying is such: "that Christ came," etc. That he came into the world expresses a twofold nature, namely that of divinity, in which he existed before he appeared in the world. John 16:28: "I came forth from the Father, and came into the world," etc. And that of humanity, in which he appeared. And because he is God, he fills heaven and earth, Jer. 23:24; therefore it does not belong to him according to the divine nature to be in any place, but it belongs to him according to the human nature. John 1:10: "he was in the world, and the world," et cetera. "He came unto his own," et cetera. But for what did he come? "To save sinners," that is, for the salvation of the peoples. John 3:17: "For God did not send the Son into the world to judge the world, but that the world might be saved through him." John 12:47: "For I did not come to judge the world."

But if no one had been a sinner, would he not have been incarnate? It seems not, because he came to save sinners. Therefore the incarnation would not have been necessary. Likewise the Gloss: "take away the disease, and there will be no need of medicine." I answer. It must be said that this is sufficiently clear from the words of the saints. But this question is not of great authority, because God ordained the things to be done according as the things to be done actually were. And we do not know what he would have ordained, if he had not foreseen sin; nevertheless the authorities seem expressly to declare that he would not have been incarnate, if man had not sinned — toward which side I myself incline more.

Then when he says "of whom I am the first," he applies this to himself. First confessing himself a sinner; second he says that he was saved, at the words "but I obtained mercy." He says therefore, "of whom I am the first." Here a certain heretic says that the soul of Adam was in Paul, and passed from body to body — as if to say: I am the first sinner, because the soul of Adam is my soul. But this is against the Apostle, Rom. 9:11: "when they were not yet born," etc. Therefore the soul does not exist before the body. He is first, therefore, not in time but in the greatness of his sins. And he says this out of humility. Prov. 18:17: "the just man is first the accuser of himself." Prov. 30:2: "I am the most foolish of men," etc.

But was the Apostle really the greatest sinner? And it seems that Judas was greater. But some say that Paul's sin was more general, because it was against the whole Church. But this is nothing, since Paul acted in unbelief, whereas many Jews persecuted out of malice. It must be said, therefore, that he is first, not because he was the greatest among the sinners who then existed, but the greatest among sinners who were saved; as if to say: he came to save sinners, of whom — namely, of the sinners saved — I am the first; which is to be understood of those who preceded the Apostle, since even before him many others had persecuted the Church. And he says this in order to show that everything God does, he does for the showing forth of his own goodness. Prov. 16:4: "the Lord has worked all things for himself." Ecclesiasticus: "his work is full of the glory of the Lord." Likewise for our benefit; and therefore he says, "therefore he saved me."

First for his own glory. Hence "first" is expounded as first in time, or as first, that is, most especially. "All patience," that is, perfect patience, because though provoked he did not punish, but rather exalted his adversary, and this for our benefit; hence he says "for an example," that is, for instruction and edification — as if to say: so that sinners might not despair of approaching him. 1 Peter, last chapter: "made a pattern of the flock."

Then when he says "to the king," etc., he sets forth the giving of thanks, and concerning this he does two things: first he commends him to whom thanks are given; second he renders thanks, at the word "honor." Now he commends him, first, from his power; second, from the property of his nature. As to the first he says, "to the king." His dominion is the greatest, because he alone rules, and has free power, not according to statutes, as a political ruler does. But God alone is the lord of all. And therefore he says, "to God." Apoc. 19:16: "king of kings and lord of lords." Ps. 46:7: "for God is king of all the earth." Likewise the power of any king, for the most part, lasts no more than fifty years, but this one is of all ages. Ps. 144:13: "your kingdom is of all ages," etc. Ecclesiasticus 10:4: "the power of the earth is in the hand of God."

To whom also belongs the property of the nature of God. Concerning this it must be known that among things, the first difference of natural things is the corruptible and the incorruptible. And of incorruptible things, some are visible and corporeal, such as the terrestrial bodies; but some are invisible and spiritual, such as the angels. And these, according to the Platonists, are divided into gods, who are supreme by nature, and into intellects, which are not gods but are divine, and into souls; but among us there is one God alone. Deut. 6:4: "hear, O Israel, the Lord your God." He says therefore, first, "immortal," to distinguish him from corruptible things; "invisible," to show that he belongs to the invisible, and to distinguish him from other visible things. He says "to God alone," and not "alone immortal," or "alone invisible," because he alone is God by nature, although he could be called "alone immortal," and "alone invisible," that is, special above the others. Below, last chapter: "who alone has immortality."

Then when he says "honor and glory," he gives thanks; as if to say: honor is to be shown to him from the subjection of the whole creature, and in manifestation of his own most excellent goodness, brightness, and glory. Apoc. 7:12: "blessing, and brightness, and wisdom, and thanksgiving, honor, power and strength to our God." "Forever and ever," because the age of others lasts but a little time. Is. 40:6: "all flesh is grass, and all its glory as the flower of the grass."

Then when he says "this commandment," etc., he instructs Timothy to remain in the things that are said. First he recalls what has been entrusted to him; second he admonishes him to the due use of it; and third he teaches the manner of using it. He says therefore, "this commandment" — namely, that you keep the end of the law, that is, that you preserve charity always, and not the fables of the Jews — "I commend to you," as a faithful deposit, because it has been entrusted to you for this reason. And how? "According to the preceding," etc., that is, because this Gospel does not disagree with the prophecies which he had learned before, since he was the son of a Jewish woman. 2 Peter 1:19: "we have a more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place," etc. 1 Thess., last chapter: "do not despise prophecies," etc. Or "according to the preceding," that is, according to what I and other holy men knew through the spirit of prophecy was to be handed on to you concerning you. "That in them you may war," namely in those prophecies, "the good warfare."

Warfare is twofold: one spiritual, one carnal. 2 Cor. 10:4: "the weapons of our warfare are not carnal, but mighty to God," etc. In a good warfare two things are required on the part of the soldier: namely, that he do nothing contrary to military discipline, and that he not grow slack through idleness. 1 Cor. 9:25: "everyone who competes in the contest abstains from all things," etc. Likewise on the part of the warfare two things are required: namely, that it fight down those opposed to the commonwealth, and that it subject those who ought to be subject. So too it is in the spiritual warfare, because it is ordered to destroying all who exalt themselves, and to subjecting every understanding to the obedience of Christ, as is said in 2 Cor. 10. And this is the true warfare, of which he says "that you war," etc. Where also, first, the manner of using it is set forth, and second its necessity, at the words "which some."

He says therefore, "that you war," etc., as if to say: you can indeed wage the good warfare, first through the good faith which you have. 1 John, last chapter: "this is the victory that overcomes the world, faith," etc. Likewise through a good conscience, because a man easily withdraws from that which bites him; hence the remorse of conscience is like a certain goad, which pricks the one who has a bad conscience, and therefore he quickly withdraws from sins through a good conscience and right faith. Acts 23:1: "I have lived before God in all good conscience until this day." 2 Cor. 1:12: "this is our glory, the testimony of our conscience."

The necessity of a good conscience is consequently shown, when he says "which some," etc.; where first he sets forth the fault; second the punishment; third the fruit of the punishment. The fault, at the word "which" — namely, a good conscience — "certain men, thrusting away, have made shipwreck concerning the faith." For he who errs against the faith loses everything that he has. Heb. 11:6: "without faith it is impossible to please God." Likewise he dies, because "my just man lives by faith," Habakkuk 2:4, and Rom. 11:17 — "of whom are Alexander and Hymenaeus." 2 Tim. 4:14: "Alexander the coppersmith did me much harm," etc.

Then their punishment is set forth, when he says "whom I have delivered," etc., because he excommunicated them, so that the faithful might avoid them, lest they defile them. Now the excommunication of the Apostle was of such power that those excommunicated were soon seized upon by the Devil, and vexed bodily. 1 Cor. 5:4f.: "you being gathered together, and my spirit, in the power of the Lord Jesus, to deliver such a man to Satan for the destruction of the flesh, that the spirit may be saved." Yet even now men are delivered up to be vexed spiritually, because they lose the suffrages of the Church, which help much against the Devil. And "I have delivered" just as God "delivered up to a reprobate sense," Rom. 1:28, as it were withdrawing his help, and the communion of the Church, and its suffrages. And this not out of hatred, but out of charity for their profit. 1 Cor. 5:5: "that the spirit may be saved." Hence he says, "that they may learn," at least through punishment, "not to blaspheme."

Now one learns to withdraw from sin in three ways: sometimes, namely, through punishment, when he is vexed bodily; likewise through the confusion of excommunication; likewise from this, that when the Church delivers someone to Satan, he falls into manifest sins, whence, confounded, he is humbled, and abstains even from the hidden sins, which before he did not know himself to have.