Whereunto I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles in faith and truth.

“Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.”

“So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."”

“If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.”

“Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema. If this be so, is there anyone alive so bold as to preach dogmas other than those taught by the church, or so foolish as to accept doctrines besides those accepted by the church? Crying aloud, crying aloud again and again and again, crying aloud to everyone, always and everywhere throughout his writings, Paul remains this "vessel of election," this "doctor of the Gentiles," this trumpet among the apostles, this herald of the earth, this heaven-conscious man. He is crying aloud that whoever announces a new doctrine is anathema.”

“Above he said that God wills all to be saved, and he proved this on the part of God, who is one of all, and on the part of Christ, who is one mediator of all; here he proves the same thing on the part of testimony. And first he brings forward other witnesses; second, his own testimony, at the words "in which I am placed." He says therefore: "he gave himself for all." But did it perhaps suddenly come into God's mind, that he who had chosen to save the Jews only should will to save the whole world? Excluding this he says, "the testimony of which was in its own times"; as if to say: this law is not sudden, but attested of old through the Law and through the Prophets. Isaiah 44:8: "You are my witnesses." Acts 10:43: "To this all the prophets bear witness," etc. "It was confirmed," namely by the fulfillment and showing of signs, and by the preaching of the apostles. "In its own times," namely in which it had been predetermined to come to pass. Ecclesiastes 3:1: "All things have their time." Or: the testimony of the apostles was confirmed at determined times. Acts 1:8: "You shall be witnesses to me in Jerusalem, and in all Judea, and Samaria, and even to the end of the earth," etc. Then, when he says "in which I am placed," he sets forth his own testimony. And first he shows his office; second, the use of his office, at the word "truth." He says therefore, "in which," namely in the office of bearing witness, "I am placed," namely by God. John 15:16: "I have placed you that you may go and bring forth fruit, and that your fruit may remain." "I a preacher," because he placed me for this, that I should preach. Mark, last chapter: "Going into the whole world, preach the Gospel to every creature." But in any craft there are two kinds: some working in a ministerial way, and some who arrange concerning others, namely the master-builders; but in the office of the Church, those who arrange are the apostles; and therefore he says "apostle," as it were with authority. 1 Corinthians 9:2: "You are the seal of my apostleship in the Lord." Now the use of the office is to preach the truth, and this is the office of preachers, that they speak the truth. Proverbs 8:7: "My throat shall meditate truth." Ephesians 4:25: "Speak the truth." But there is no teaching which does not have some truth; but a teaching is condemned in this, that it mixes falsity with truth. And therefore he says, "I speak the truth, I do not lie." Proverbs 8:8: "All my words are right." Job 6:30: "You shall not find iniquity in my tongue." And this is the use of the office, namely to preach the truth without lying, which pertains to my office, who am "teacher of the Gentiles." Now a teacher generates knowledge in the soul of the disciple. But knowledge is not of the false; hence one who teaches what is false is not a teacher. But on the contrary, Matthew 23:8: "Do not be called Rabbi." I answer: he does not forbid the ministry of teaching, but the ambition of office. Acts 9:15: "This man is a vessel of election to me, to carry my name," etc. Isaiah 49:6: "I have given you as a light of the Gentiles," etc. And I ought to teach them "in faith and truth," because he ought to teach faith and good morals. And he says "in faith," that is, concerning those things which pertain to the present state, in which we live according to faith, and "in truth" as regards the state of glory. Then, when he says "I will," he descends to the particular ranks of men. And concerning this he does two things: first he admonishes men about prayer, second, women, at the words "likewise also women." He says therefore, "I will," etc. He requires three things from men in praying: first, that prayer be assiduous; second, pure; third, quiet. Assiduous, as at every time and in every place. And he says "I will," because it is good that a man should pray, and I the teacher will that men pray "in every place," not in Jerusalem only, as the Jews, nor on Mount Gerizim, as the Samaritans, John 4:21. In every place a man can pray spiritually and mentally. Zephaniah 2:11: "Men shall worship him from his own place, all the islands of the Gentiles," etc. But how does the Lord reprove the Pharisees standing at the corners, Matthew 6:5? I answer: mental prayer can be done anywhere, but outward signs of prayer ought not to be made in every place, because a man ought not to appear singular in outward things, since on account of this vain glory could be had. But why then are churches made? I answer: not that a place is of necessity to prayer, but for its well-being; because prayer requires solitude and quiet. Likewise pure. Therefore he says "lifting up pure hands." Augustine: what we do outwardly in praying, we do so that our affection may be stirred up inwardly. For genuflections and things of this kind are not in themselves acceptable to God, but because through these, as through signs of humility, a man is inwardly humbled, just as the raising of the hands signifies the raising of the heart. Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in heaven." "Lifting up," etc., that is, praying with devotion of heart. Job 8:5f: "If you rise at dawn to God, and entreat the Almighty, if you walk clean and upright, at once he will awaken to you, and will render the dwelling of your righteousness peaceful." Likewise quiet. Therefore he says "without anger and disputation." And he sets down two things. First, namely, that the mind be without anger, which disquiets the soul toward inflicting harm on one's neighbor, from which the soul of the one praying must be free. Sirach 28:3: "Man keeps anger against man, and seeks healing from God." Likewise a man ought to be free from disputation, which can be understood in two ways. In one way, according to the Gloss, that we should not dispute against God, being incredulous of his words, and murmuring against his ordinance. Romans 9:20: "O man, who are you that you should answer back to God," etc. Likewise against one's neighbor, that we should not break peace with him, which is done through disputation. For peace is necessary to one who prays. Matthew 18:19: "If two of you shall agree on earth, concerning any matter which they shall ask, it shall be done for them by my Father." Then, when he says "likewise also women," he sets women in order, and first as to prayer, second as to teaching, at the words "let women in silence." Likewise, first he shows what is required of a woman praying; second he explains what he had said, at the words "not in braided." Concerning the first it must be known that all things which are required for a man praying are required also for women. And therefore he says "likewise also women," as if to say: let them keep all the things that have been said. But he adds two things, namely adornment and modesty, saying "in adorned attire with modesty," the reason for which is, that it is natural that, just as women are of softer body than men, so also of weaker reason. Now it belongs to reason to order the acts and the effects of each thing. But adornment consists in due order and disposition. Thus in inward comeliness, unless all things be ordered by disposition through reason, they do not have spiritual beauty. And therefore, because women fall short in reason, he requires adornment from them. Likewise modesty concerns a shameful act, and therefore it is praiseworthy in those who are accustomed to fall easily into shameful acts, of which sort are the young and women, and therefore this is praised in them, but not in the old and the perfect. Sirach 26:19: "Grace upon grace is a holy and modest woman." Likewise he requires sobriety; hence there follows "and with sobriety." For because in women reason is weak, and sobriety preserves the power of reason, therefore drunkenness is most especially reproved in women. Hence of old among the Romans wine was not given to them. "Not with braided hair, and gold," etc. He explains what he had said, and first concerning adornment, second concerning modesty, at the words "but what becomes." Concerning the first, first he excludes bodily adornment; second he sets down spiritual adornment, at the words "but what becomes." Concerning the first he says: what I said about adorned attire, I do not mean of the exterior, because "not with braided hair," that is, not with the head or the whole body adorned. But women adorn the head especially, which is natural to woman, as is said 1 Corinthians 11:15. And therefore they have adornments on the head. But on the head there is a twofold covering. One is natural, namely the hair, as is said 1 Corinthians 11:5; the other artificial, and in both they adorn themselves, because they braid their hair. Hence he says "not with braided," that is, curled. Isaiah 3:24: "Instead of curled hair there shall be baldness." Likewise he forbids artificial things, when he says "or with gold, or pearls." 1 Peter 3:3: "Not the outward braiding of hair, or the wearing of gold, or of apparel, or the adornment of garments," etc. Or: "not with braided hair, and gold," that is, not having hair braided with gold, or pearls. But as to the whole body he says "or with costly garment"; for this the apostle condemns here, and Isaiah 3:17. But is this indeed a sin? I answer: it must be said that according to Augustine two things are to be considered in the adornment of women, namely simple adornment and painted adornment. Simple adornment, as in garment, and in gold, and things of this kind, can be done with sin in three ways: namely from a depraved intention, as if they intend the stirring of concupiscence, ostentation, or vain glory. Proverbs 7:10: "Prepared to capture souls." Second, if it be done contrary to the custom of one's homeland, which is done in various ways. For what exceeds the accustomed measure of one's homeland comes from lightness of mind. Third, if it exceeds the condition of one's own state. But if right intention, the custom of one's homeland, and the condition of one's state are preserved, it is not a sin. But concerning the painted kind, it is always a sin. For women are not permitted to be adorned except for the sake of men, and men do not wish to be deceived, so that painted women should appear to them. Let there be, therefore, not such adornment, but such as becomes women "professing godliness." For the exterior works of man are as it were a certain profession of the interior man, just as religious have their habit for this, and clerics likewise. Hence unless the interior agrees with the exterior, it is a pretense. So too concerning other interior works. For inwardly we ought to cultivate godliness, that is, to have the worship of God, but outwardly to promise and to render it through good works, which agree with godliness; and likewise to have inwardly, just as we show outwardly. Or, I say, that they ought to adorn themselves not outwardly, but according to what becomes them "professing," that is, what they ought to profess, godliness through good works. Sirach 19:27: "The attire of the body, and the laughter of the teeth, and the walk of a man declare concerning him."”

“I will therefore that men pray everywhere,.... In this declaration of the apostle's will concerning prayer, he only takes notice of "men"; not but that it is both the duty and privilege of women, as well as men, to pray in their houses and closets; but because he is speaking of public prayer in the church, which only belongs to men, he speaks only of them; and his will is, that prayer should be performed by them everywhere, or in any place, in any part of the world where they lived. Now was the prophecy in Mal 1:11 fulfilled, and now was the time come our Lord refers to, Joh 4:21. This seems to be said in opposition to a Jewish notion, that the temple at Jerusalem was the only place for prayer, and that prayer made elsewhere ought to be directed towards that. The Jews say (b), that "there is no way for the prayer of the nations of the world to ascend, seeing the gates of heaven are only opened in the land of Israel.--And again, that the prayers without the land have no way to go up before the Lord, but the Israelites send them without the land opposite Jerusalem; and when they come to Jerusalem, from thence they remove and ascend above.--No prayer ascends above from that place in which it is made, till it come to the land of Israel, and from thence to Jerusalem, and from thence to the sanctuary, and then it ascends above.'' They have also many rules concerning places of private prayer, as that care should be taken that it be not in a place where there is any filth; or any bad scent (c). Lifting up holy hands; lifting up of hands was a prayer gesture among the Heathens (d), and so it was among the Jews (e). R. Simeon lift up his hands in prayer to the blessed God, and prayed his prayer. Yea, they (f) say, "it is forbidden a man to lift up his hands above, except in prayer, and in blessings to his Lord, and supplications, as it is said, Gen 14:22 which is interpreted of lifting up of hands in prayer.'' And this was an emblem of the elevation of the heart in prayer to God, without which the former would be of little avail. It is an observation of the Jews (g), we have found prayer without lifting up of hands, but we never found lifting up of hands without prayer. And these hands must be holy and pure; there must be purity of heart, and cleanness of hands, or a freedom from any governing sin, which renders prayer unacceptable unto God; see Isa 1:15. The apostle alludes to a custom of the Jews, who always used to wash their hands before prayer; "Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.'' (Judith 12:7,8) So it is said (h) of the Septuagint interpreters, that after the Jewish manner they washed their hands and prayed. The account Maimonides gives (i), is this: "cleanness of hands, how is it done? a man must wash his hands up to the elbow, and after that pray; if a man is on a journey, and the time of prayer is come, and he has no water, if there is between him and water four miles, which are eight thousand cubits, he may go to the place of water, and wash, and after that pray. If there is between him more than that, he may rub his hands, and pray. But if the place of water is behind him, he is not obliged to go back but a mile; but if he has passed from the water more than that, he is not obliged to return, but he rubs his hands and prays; they do not make clean for prayer but the hands only, in the rest of prayers, except the morning prayer; but before the morning prayer a man washes his face, his hands and feet, and after that prays.'' But, alas! what does all this washing signify? Unless, as Philo the Jew (k), expresses it, a man lifts up pure, and, as one may say, virgin hands, to heaven, and so prays. Without wrath and doubting; or reasoning, or disputation in a contentious way: the former of these, some think, has reference to "murmuring", as the Ethiopic version renders it, impatience and complaint against God in prayer, and the other to doubt and diffidence about being heard, and having the petitions answered; for prayer ought to be with praise to God, and faith in him: or rather "wrath" may intend an angry and unforgiving temper towards men, with whom prayer is made, which is very unbecoming; see Mat 5:23 and both that and doubting, or disputation, may have regard to those heats and contentions that were between the Jews and Gentiles, which the apostle would have laid aside, and they join together in prayer, and in other parts of public worship, in love and peace. Maimonides (l) says, "men may not stand praying, either with laughter, or with levity, nor with confabulation, "nor with contention, nor with anger", but with the words of the law.'' And it is a saving of R. Chanina, "in a day of "wrath", a man may not pray (m).'' (b) Shaare Ors, fol. 24. 2, 3. (c) Maimon. Hilchot Tephilla, c. 4. sect. 8, 9. (d) Apuleius de Mundo, p. 276. (e) Zohar in Exod. fol 4. 2. (f) lb. in Numb. fol. 79. 1. (g) T. Hieros. Taaniot, fol. 67. 2. (h) Arist. Hist. 70. p. 98. (i) Hilch. Tephilla, c. 4. sect. 2, 3. (k) De Charitate, p. 698. Vid. ib. de Victim. Offerent. p. 848. (l) Hilch. Tephilla, c. 4. sect. 18. (m) T. Bab. Erubin, fol. 65. 1.”

“I am ordained a preacher - I am set apart, ετεθην, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed. I speak the truth in Christ - As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received. A teacher of the Gentiles - Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world. In faith and verity - Faithfully and truly; preaching the Truth, the whole Truth, and nothing but the Truth; and this fervently, affectionately, and perseveringly. Instead of εν πιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth."”

“Whereunto--For the giving of which testimony. I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12). preacher--literally, "herald" (Co1 1:21; Co1 9:27; Co1 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1). I speak the truth . . . and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Rom 11:1; Co2 11:13). in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (Ti1 2:4): the Gospel truth, the subject matter of the faith [WIESINGER].”