site: migne

title: Epistola I ad Thessalonicenses

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 114, coll. 615B–620D

source_text:
## ARGUMENTUM.

[0615B]

Thessalonicenses sunt Macedones. Hi in Christo Jesu accepto verbo veritatis perstiterunt in fide, [0615C] etiam in persecutione civium suorum. Praeterea, nec receperunt falsos apostolos, nec ea quae a falsis apostolis dicebantur. Hos collaudat Apostolus, scribens eis ab Athenis, per Tichicum diaconem, et Onesimum acolythum.

## CAPUT PRIMUM.

VERS. 1.-- *Silvanus et Timotheus.* Nominibus illorum praescribitur salutatio, sed sensus et verba hujus epistolae solius apostoli sunt.

VERS. 2.-- *Gratia vobis et pax.* De more suo salutationem praemittit, qua praemissa de bonis eorum gratias agit, commemorans non solum fidem et opera, sed etiam conversionis modum et malorum sustinentiam.

[0615D]VERS. 3.-- *Ante Deum.* Inde ita certi ac si jam videatis, et ita eos animat.

VERS. 5.-- *In Spiritu sancto.* Quia per me recepistis dona Spiritus, non parce, sed in plenitudine. *Quales fuerimus,* etc. Per hoc etiam quod nos passi sumus in exemplum vobis, patet quod Deus vos dilexit et elegit.

## CAPUT II.

VERS. 1.-- *Quia non.* Hoc de illo scitis, quia non fuit in prosperitate saeculari, quae inanis, sed in multa sollicitudine pro adversis: et propterea habuimus fiduciam non in nobis qui fragiles, sed in Domino.

[0616B]VERS. 2.-- *In Philippis.* Pressuram quam hic commemorat, passus est propter spiritum pythonem, quem a puella ejecerat.

[0616C]VERS. 3.-- *Exhortatio.* Hic contra pseudoapostolos videtur incipere commemorans de Evangelii veritate, deinde sua inter nos prudenti conversatione. *In dolo.* Etiam veritas est in dolo quando non pro amore veritatis et utilitate auditorum praedicatur, sed ut gloria vel aliud lucrum acquiratur.

VERS. 4.-- *Non quasi hominibus placentes.* Hoc nisi ipse operetur in nobis, vitare nequimus. Quas enim vires nocendi habeat humanae gloriae amor non sentit, nisi qui ei bellum indixerit: quia si cuiquam facile est laudem non cupere, dum negatur, difficile est tamen ea non delectari cum offertur.

VERS. 5.-- *Neque.* In hoc tangit pseudoapostolos, qui se potius quam Dei doctrinam commendari volebant. Apostolus autem, qui gloriam non ad praesens, [0615D] sed in futuro quaerebat, se humilem faciebat, ut Dei praedicatio exaltaretur. *In occasione.* Non dico in avaritiam, sed nec feci vel dixi, in quo esset occasio avaritiae. Inde est. *Deus testis,* qui novit cor: hoc enim non ita patet hominibus.

VERS. 7.-- *Possemus vobis,* etc. Intantum gravat pseudoapostolorum causam ut se abnuere dicat, cum liceret illi subsidia requirere ad comprimendum illos quibus nec facultas erat, nec pudor poscendi. Apostolicae autem potestatis debitum vocat *onus,* propter pseudoapostolos, qui illud indebite usurpantes importune a plebibus exigebant. *Filios suos.* Alienos filios quandoque nutrit mulier pro mercede, non ex amore: proprios vero, ex dilectione.

[0617A]VERS. 12.-- *Vocavit,* vocatione quae est secundum propositum.

VERS. 13.-- *Ideo.* Quia vos vocavit, gratias agimus. *Vocavit* dico, quod inde apparet, quia vos cito et firmiter recepistis verbum etc. *Auditus Dei.* Id est, quod audivimus a Deo, vel in quo auditur Deus. *Sicut est verbum Dei.* Tanta enim devotione receperunt verbum, ut probarent se intellexisse Dei esse doctrinam.

VERS. 14.-- *Vos enim imitatores,* etc. Multa dixit contra pseudo: jam ne pro sua vel apostolorum tribulatione moveantur, hortatur.

VERS. 16.-- *Pervenit.* Ideo semper implent peccata, quia ira Dei pervenit ut excaecentur. *Usque in finem.* Quia in fine saeculi convertentur Judaei nonnulli.

[0617B] *Ore, aspectu,* etc. Os et aspectus cessabant, quia coram alloqui non poterat Apostolus; sed cor et sollicitudo non quiescit.

VERS. 18.-- *Sed impedivit.* Quod Deus impediri permiserit, ad majorem coronam istorum est, quia steterunt eo absente.

VERS. 19.-- *Quae est,* etc. [n: (CHRYS.)] Quanti est hoc ardoris? Nunquam pater et mater si simul essent congressi, et suum miscuissent desiderium, potuissent ostendere suum desiderium ex aequo respondens Paulo. Magis, inquit, exsulto propter vos quam propter coronam. Cogita ergo quantum sit integram adesse Ecclesiam quae a Paulo fuit plantata, et egit radices.

[0617C] *Aut corona gloriae.* Si modo gloria, quid apud verum judicem?

## CAPUT III.

VERS. 2.-- *Ad confirmandos vos.* Propter hoc ipse venire desideraverat.

VERS. 6, 7.-- *Sicut nos quoque vos: ideo.* Quia haec annuntiavit, non pro ejus praesentia, consolati sumus.

VERS. 9.-- *Quam enim gratiarum,* etc. Nihil est enim tam dignum, quod sufficere possit ad compensationem acquisitae salutis gentium.

VERS. 13.-- *Sine querela.* Ne vos de malis conqueramini, vel ita sitis innocentes, ne quis de vobis possit conqueri, et ut sitis etiam. *In sanctitate.* Id [0617D] est, virtutum consummatione per hoc exsistentes ante Deum, non ad aspectus hominum.

## CAPUT IV.

VERS. 1.-- *De caetero.* Hactenus patientiam perfectis in sua vel in illorum tribulatione suasit, nunc minoribus de munditia suadet, exhortans eos ad continentiam. *Quemadmodum.* Audiendo et intelligendo *a nobis,* id est a me et Silvano. *Quomodo vos oporteat ambulare,* etc., *sic et ambuletis,* recte conversando. *Et placere Deo.* Ille placet Deo, qui fidem rectam quam habet, exsecutione virtutum et perfectae operationis decorat. *Sic et ambuletis.* Est ordo: rogamus ut ambuletis quemadmodum accepistis. [0618A] *Ut abundetis magis.* Hoc non mutatur in ordinatione litterae.

VERS. 2.-- *Scitis enim quae praecepta. [n: (HIER.)]* Sanctificatio ab omni incontinentia revocat Christianum, cui incontinenti non expedit sanctum Christi corpus attingere, maxime cum Moyses Judaeos sanctificare volens, populum totum ab omni femina se continere praecepit, ut Dei potiri praesentia mererentur.

VERS. 4.-- *Vas suum.* Id est uxorem, possideat dominando ei, et hoc, *In sanctificatione,* abstinendo in festis a coitu, *Honore.* Non turpiter abutendo ea.

VERS. 8.-- *Qui etiam dedit,* etc. Ad haec peragenda dedit vobis spiritum, ne ergo tantum adjutorem [0618B] spernatis, qui in corpore subdito peccatis non habitat. Vel nobis apostolis, ut major esset auctoritas praedicandi et arguendi.

*Rogamus autem vos fratres,* etc. Non est praedictis legibus contraria exhortatio. Etenim accidebat, ut alii quidem liberaliter suppeditarent egentibus, alii vero propter eorum munificentiam, operari negligerent. Jure ergo et illos laudavit, et his dedit utile consilium.

VERS. 11.-- *Operam detis.* Quasi dicat: Difficile est dimittere consuetudinem, sed cogite vos. *Et operemini manibus.* Opus agendum est, non otiandum: quia et honestum est, et quasi lux ad infideles, et non desiderabitis rem alterius, nedum rogetis vel tollatis.

[0618C]VERS. 12.-- *Nolumus autem.* Post exhortationem de continentia, et post correctionem a curiositate, mortuos resurrecturos confirmat, et per Christi resurrectionem, et sua auctoritate.

VERS. 13.-- *Per Jesum adducet cum eo.* Semper euntes, eum sequendo venerunt ad somnum mortis, unde et in alia scribitur Epistola: *Nos qui vivimus.*

VERS. 14.-- *Eos.* Non solum eos qui vivi invenientur, sed et mortuos, de quibus dubitatis. *Qui dormierunt.* Christum dicit mortuum, fideles dormientes, ut magis credant resurrectionem: Christum mortuum appellat, ut dum audivimus illum mortuum fuisse et resurrexisse, nos quoque speremus resurrecturos [0618D] per virtutem divinitatis ejus.

VERS. 15.-- *Quoniam ipse Dominus.* In propria persona.

*In tuba Dei. [n: (ANSELM.)]* Haec tuba omnes excitabit et inimicos terrebit, suos ad bellum invitabit, ut expugnent adversarios, et effugiant a facie Domini atque mittantur in gehennam. Et iterum sicut tuba quondam in festis convocabat populum Hebraeorum: sic haec tuba convocabit ad solemnitatem aeternae laetitiae populum sanctorum Deo, inquit, jubente et voce archangeli atque tuba Dei sonante. *Descendet.* Non humilis ut prius, sed jubens voce, vel sui ipsius vel archangeli, vel angelorum qua faciet resurgere mortuos quae dicitur tuba, quia [0619A] manifesta, vel quasi ad bellum, quae erit Dei et Christi, cui Deus dabit efficaciam.

VERS. 16.-- *In nubibus.* Quia nubes suscipiet eos, ut Christum in ascensione suscepit, unde alius interpres dicit: *Bajulis nubibus.*

## CAPUT V.

VERS. 1.-- *De temporibus.* Id est an aestate, an hieme, an die vel nocte. *Et momentis.* Scilicet qua hora diei vel noctis venturus sit Christus.

VERS. 2.-- *Dies Domini.* Hic dies est hominum pro libitu suo, sed tunc erit dies Domini. *Sicut fur.* Ita improvisus veniet malis tunc, quod et in obitu cujusque fit. Sicut fur, non dico die sed nocte, cum latentius venit, et homines dormiunt, tunc omnia subripit: ut qui divitem se putabat, evigilans nihil [0619B] inveniat. Ita multi hic bene securi, nihil boni se habere tunc invenient. Propter hoc incoepit de temporibus ut moneret eos cavere sibi, ne ita deprehendantur.

VERS. 3.-- *Cum enim dixerint.* Nam sicut in verbis Danielis invenitur: Regnabit Antichristus et ministri ejus tribus annis et dimidio, et interficientur ab illo Elias et Enoch, sicut et in Apocalypsi habetur: Et tunc erit talis tribulatio, qualis ante non fuit, nec post erit. Postea interficietur a Michaele cum maxima parte suorum.

VERS. 5.-- *Filii lucis.* Fides est lux quae facit diem, id est habitum virtutum; econtra tenebrae sunt infidelitas, nox habitus vitiorum. *Non sumus noctis neque tenebrarum,* etc. Id est, in praesentibus [0619C] non torpeamus, sed vigilet mens attendens haec caduca, et sobrie his utamur, non quasi bonis nostris sed ad sustentationem datis. Vere nos qui non sumus noctis non debemus dormire. Nam qui dormit, propter noctem dormit, id est vitia et peccata sua traxerunt eos ad hoc, ut obliti vitae aeternae in istis requiescant, et qui ebrii sunt, his immoderate utendo; ex nocte vitiorum hoc habent.

*Induti loricam,* etc. Sicut lorica munit vitalia, ita fides et charitas nos contra appetitum terrenorum.

VERS. 13.-- *Ut habeatis illos.* Necessaria eis ministrando, et reverentiam dignitati exhibendo. Quid enim prodest honorem sine fructu habere? Sicut divitiae negligentiam pariunt salutis, ita egestas dum [0619D] saturari quaerit, a justitia declinat. Ideo in alia epistola praecipit presbyteros duplici honore esse honorandos.

[0620A]VERS. 15.-- *Malum pro malo.* Tunc malum pro malo redditur, si corripiendus non corripitur, sed prava dissimulatione negligitur. *In omnes,* etc. Generaliter ad omnes. *Sine intermissione.* Id est, semper juste vivite et aeterna desiderate. Justus nunquam desinit orare, nisi desinat justus esse. Semper orat qui semper bene agit. Ipsum enim desiderium bonum, oratio est; et si continuum est desiderium, continua est oratio.

VERS. 18.-- *In Christo.* Est ostensa voluntas Dei, quia haec fuerunt in Christo, in quo nihil Deo displicuit. *Spiritum nolite.* Quia voluntas Dei est facere haec omnia, vos majores qui habetis per Spiritum sanctum, donum intelligentiae, nolite illud abscondere, quo merito et vos perderetis. Vos subditi prophetias [0620B] illorum nolite spernere, tamen non omnia indiscrete accipiatis, sed *probate,* id est ratione discutite, et quod bonum invenitur tenete. *Spiritum nolite exstinguere,* id est: Si cui Spiritus sanctus ad aurem quid revelat, noli prohibere loqui quod sentit. Spiritum sanctum qui datus est nobis, non quantum in se, sed in nobis, exstinguimus, dum peccando fugamus.

VERS. 23.-- *Ipse autem Deus pacis sanctificet vos per omnia,* etc. Id est, ego ita praelatos et subditos moneo, ipse autem Deus est qui potest. *Spiritus vester.* Ratio servetur integra, non consentiendo carni. *Et Anima.* Id est, sensualitas servetur integra, serviendo rationi. *Et corpus.* Ut nihil agatis ejus ministerio. Unde aliquis conqueratur. Aliquando inquinatur [0620C] anima per cogitationem malam et est mundum tamen corpus. Ideoque spiritum integrum in homine dicit esse debere. Si autem mala vita, vel cogitatio intercedat, non erit spiritus. Spiritus et anima et corpus quibus homo constat, scilicet illud quo intelligimus, et illud quo vivimus et illud quo visibiles et contrectabiles sumus, quae rursus duo dicuntur, quia saepe anima cum spiritu nominatur. *Sine querela.* Aliud est esse sine peccato, quod de solo in hac vita Unigenito dictum est. Aliud est esse sine querela, quod de multis justis etiam in hac vita dici potuit. Quia est quidam modus bonae vitae, de quo etiam in ista conversatione, justa querela esse non possit. *In adventu.* Hoc est usque ad finem vitae.

VERS. 24.-- *Fidelis.* Quasi dicat: Oro ut sanctificet, [0620D] ut sanctificatos servet, nec inde dubitandum est, quia verus est in promissis, qui vocavit vos ad hoc ut sancti essetis.

english:
## THE ARGUMENT.

[0615B]

The Thessalonians are Macedonians. These, having received the word of truth in Christ Jesus, persevered in the faith, [0615C] even in the persecution of their own fellow citizens. Moreover, they neither received false apostles, nor the things which were said by the false apostles. These the Apostle commends, writing to them from Athens, by Tichicus the deacon and Onesimus the acolyte.

## CHAPTER ONE.

VERS. 1.-- *Silvanus and Timothy.* The salutation is prefixed with their names, but the sense and the words of this epistle are the Apostle's alone.

VERS. 2.-- *Grace be to you and peace.* After his custom he sets the salutation first, and this being set first, he gives thanks for their good things, calling to mind not only their faith and works, but also the manner of their conversion and their endurance of evils.

[0615D]VERS. 3.-- *Before God.* Thence [you are] so certain as though you already saw; and thus he encourages them.

VERS. 5.-- *In the Holy Spirit.* Because through me you received the gifts of the Spirit, not sparingly, but in fullness. *What manner of men we were,* etc. By this also, that we have suffered for an example to you, it is plain that God has loved and chosen you.

## CHAPTER II.

VERS. 1.-- *That it was not.* This you know concerning it, that it was not in worldly prosperity, which is vain, but in much solicitude on account of adversities: and therefore we had confidence not in ourselves, who are frail, but in the Lord.

[0616B]VERS. 2.-- *At Philippi.* The affliction which he here calls to mind he suffered because of the pythonic spirit which he had cast out of the girl.

[0616C]VERS. 3.-- *Our exhortation.* Here he seems to begin against the false apostles, calling to mind the truth of the Gospel, then his prudent conversation among us. *In guile.* Even truth is in guile when it is preached not for the love of truth and the profit of the hearers, but that glory or some other gain may be acquired.

VERS. 4.-- *Not as pleasing men.* Unless he himself work this in us, we cannot avoid it. For what strength to hurt the love of human glory has, he perceives not, save he who has declared war upon it: because, if it is easy for anyone not to covet praise while it is denied, it is nevertheless difficult not to be delighted with it when it is offered.

VERS. 5.-- *Neither.* In this he touches the false apostles, who wished themselves rather than the doctrine of God to be commended. But the Apostle, who sought glory not for the present, [0615D] but in the future, made himself lowly, that the preaching of God might be exalted. *In an occasion.* I say not, in covetousness, but neither did I do or say anything in which there might be an occasion of covetousness. Thence it is. *God is witness,* who knows the heart: for this is not so evident to men.

VERS. 7.-- *We might have been to you,* etc. So far does he weigh down the cause of the false apostles that he says he refuses it, though it was lawful for him to seek supports for the restraining of those who had neither the means nor the shame of demanding. But the debt of apostolic power he calls a *burden,* because of the false apostles, who, usurping it unduly, exacted it importunately of the common people. *Her own children.* A woman sometimes nurses others' children for hire, not out of love: but her own, out of affection.

[0617A]VERS. 12.-- *He called,* with the calling which is according to purpose.

VERS. 13.-- *Therefore.* Because he called you, we give thanks. *He called,* I say, which appears from this, that you quickly and firmly received the word etc. *The hearing of God.* That is, that which we have heard from God, or in which God is heard. *As it is the word of God.* [var: Vulg. *sicut est vere, verbum Dei*, "as it is in truth, the word of God"] For with so great devotion did they receive the word, that they proved themselves to have understood that it was the doctrine of God.

VERS. 14.-- *For you became imitators,* etc. Many things he has said against the false ones: now, lest they be moved on account of his own or the apostles' tribulation, he exhorts them.

VERS. 16.-- *It came.* Therefore they always fill up their sins, because the wrath of God has come, that they may be blinded. *Even unto the end.* Because at the end of the world not a few of the Jews will be converted.

[0617B] *In mouth, in sight,* etc. [var: Vulg. *aspectu, non corde*, "in sight, not in heart"; the Vulgate has no *ore*] The mouth and the sight were ceasing, because the Apostle could not address them face to face; but the heart and the solicitude rests not.

VERS. 18.-- *But he hindered.* That God permitted him to be hindered is for the greater crown of these men, because they stood firm in his absence.

VERS. 19.-- *What is,* etc. [n: (CHRYS.)] Of how great ardour is this? Never could a father and a mother, if they had come together at once and had mingled their longing, have been able to show their longing answering on equal terms to Paul's. I exult more, he says, on your account than on account of the crown. Consider therefore how great a thing it is that a Church should be present entire which was planted by Paul, and has driven roots.

[0617C] *Or a crown of glory.* If glory now, what before the true judge?

## CHAPTER III.

VERS. 2.-- *To confirm you.* For this he himself had desired to come.

VERS. 6, 7.-- *As we also you: therefore.* Because he announced these things, not because of his presence, we were consoled.

VERS. 9.-- *For what thanksgiving,* etc. For there is nothing so worthy as could suffice for the recompense of the salvation obtained for the Gentiles.

VERS. 13.-- *Without complaint.* That you complain not of evils, or that you be so innocent that no one can complain of you; and that you may also be. *In holiness.* That [0617D] is, existing thereby before God in the consummation of the virtues, not for the sight of men.

## CHAPTER IV.

VERS. 1.-- *For the rest.* Thus far he has urged patience upon the perfect in his own or in their tribulation; now he urges cleanness upon the lesser, exhorting them to continence. *As.* By hearing and by understanding *from us,* that is, from me and Silvanus. *How you ought to walk,* etc., *so also you may walk,* by conducting yourselves rightly. *And to please God.* He pleases God who adorns the right faith which he has by the execution of the virtues and of perfect working. *So also you may walk.* The order is: we beseech that you walk as you have received. [0618A] *That you may abound the more.* This is not changed in the ordering of the letter.

VERS. 2.-- *For you know what precepts. [n: (HIER.)]* Sanctification calls the Christian back from all incontinence, for whom, being incontinent, it is not expedient to touch the holy body of Christ, especially since Moses, wishing to sanctify the Jews, commanded the whole people to contain themselves from every woman, that they might deserve to obtain the presence of God.

VERS. 4.-- *His own vessel.* That is, his wife, let him possess her by ruling her, and this, *In sanctification,* by abstaining from intercourse on the feasts, *In honour.* By not basely abusing her.

VERS. 8.-- *Who also gave,* etc. For the performing of these things he gave you the Spirit; that you despise not, therefore, so great a helper, [0618B] who dwells not in a body subject to sins. Or [he gave him] to us apostles, that the authority of preaching and of reproving might be the greater.

*But we beseech you brethren,* etc. The exhortation is not contrary to the aforesaid laws. For indeed it was happening that some indeed liberally supplied the needy, but others, because of their munificence, neglected to work. Rightly therefore he both praised those and gave to these useful counsel.

VERS. 11.-- *That you give diligence.* As if he should say: It is difficult to put away custom, but constrain yourselves. *And that you work with your hands.* Work is to be done, not idling: because it is both honourable, and as it were a light to the unbelievers, and you will not desire another's property, much less ask for it or take it away.

[0618C]VERS. 12.-- *But we would not.* After the exhortation concerning continence, and after the correction from curiosity, he confirms that the dead are to rise again, both through Christ's resurrection and by his own authority.

VERS. 13.-- *Through Jesus will he bring with him.* Ever going on, by following him they came to the sleep of death, whence also it is written in another Epistle: *We who live.*

VERS. 14.-- *Them.* Not only those who shall be found alive, but also the dead, concerning whom you doubt. *Who have slept.* He calls Christ dead, the faithful sleeping, that they may the more believe the resurrection: he calls Christ dead, that when we have heard that he died and rose again, we also may hope that we shall rise again [0618D] through the power of his divinity.

VERS. 15.-- *For the Lord himself.* In his own person.

*With the trumpet of God. [n: (ANSELM.)]* This trumpet will rouse all and will terrify the enemies, will summon his own to battle, that they may vanquish the adversaries, and that [the adversaries] may flee from the face of the Lord and be sent into hell. And again, as the trumpet once called together the people of the Hebrews on the feasts: so this trumpet will call together the people of the saints to the solemnity of eternal gladness, God, he says, commanding, and with the voice of the archangel and the trumpet of God sounding. *He shall descend.* Not lowly as before, but commanding with a voice, either his own or the archangel's, or the angels', by which he will make the dead rise again, which is called a trumpet, because [0619A] it is manifest, or as though for battle, which shall be God's and Christ's, to which God will give efficacy.

VERS. 16.-- *In the clouds.* Because a cloud will take them up, as it took up Christ at the ascension, whence another interpreter says: *With bearing clouds.*

## CHAPTER V.

VERS. 1.-- *Of the times.* That is, whether in summer, or in winter, or by day or by night. *And moments.* Namely, at what hour of the day or of the night Christ is to come.

VERS. 2.-- *The day of the Lord.* Here the day is men's, at their own pleasure, but then it will be the day of the Lord. *As a thief.* So unforeseen will he come to the wicked then, which happens also at the death of each one. As a thief, I say not by day but by night, when he comes more secretly, and men sleep, then he steals away all things: so that he who thought himself rich, on waking, may find nothing [0619B]. So many here well secure will then find that they have nothing of good. For this reason he began concerning the times, that he might warn them to beware for themselves, lest they be so caught.

VERS. 3.-- *For when they shall say.* For, as is found in the words of Daniel: Antichrist and his ministers shall reign three years and a half, and Elias and Enoch shall be slain by him, as is had also in the Apocalypse: And then there shall be such tribulation as was not before, nor shall be after. Afterwards he shall be slain by Michael with the greatest part of his own.

VERS. 5.-- *Sons of light.* Faith is the light which makes the day, that is, the habit of the virtues; on the contrary, darkness is unbelief, night the habit of vices. *We are not of the night nor of darkness,* etc. That is, in things present [0619C] let us not grow torpid, but let the mind be watchful, considering these fleeting things, and let us use them soberly, not as our own goods but as given for sustenance. Truly we who are not of the night ought not to sleep. For he who sleeps, sleeps because of the night, that is, their vices and their sins have drawn them to this, that, forgetful of eternal life, they rest in these things; and they who are drunken, by using these immoderately; from the night of vices they have this.

*Having put on the breastplate,* etc. As the breastplate guards the vital parts, so faith and charity [guard] us against the appetite of earthly things.

VERS. 13.-- *That you have them.* By ministering to them what is necessary, and by showing reverence to their dignity. For what does it profit to have honour without fruit? As riches beget negligence of salvation, so poverty, while [0619D] it seeks to be satisfied, turns aside from justice. Therefore in another epistle he enjoins that priests are to be honoured with double honour.

[0620A]VERS. 15.-- *Evil for evil.* Then is evil rendered for evil, if he who ought to be rebuked is not rebuked, but is neglected by a wicked dissembling. *Towards all,* etc. Generally, towards all. *Without ceasing.* That is, always live justly and desire eternal things. The just man never ceases to pray, unless he cease to be just. He always prays who always acts well. For the good desire itself is prayer; and if the desire is continual, the prayer is continual.

VERS. 18.-- *In Christ.* The will of God has been shown, because these things were in Christ, in whom nothing displeased God. *Extinguish not the Spirit.* Because it is the will of God to do all these things, you who are greater, who have through the Holy Spirit the gift of understanding, hide it not, by which desert you also would lose it. You subjects, despise not [0620B] their prophecies; nevertheless receive not all things indiscriminately, but *prove* them, that is, examine them by reason, and hold what is found good. *Extinguish not the Spirit,* that is: If the Holy Spirit reveals anything to anyone's ear, forbid thou him not to speak what he perceives. The Holy Spirit who has been given to us we extinguish, not as to what is in himself, but in us, when by sinning we put him to flight.

VERS. 23.-- *And may the God of peace himself sanctify you in all things,* etc. That is, I thus admonish prelates and subjects, but God himself is he who is able. *Your spirit.* Let the reason be kept entire, by not consenting to the flesh. *And soul.* That is, let the sensuality be kept entire, by serving the reason. *And body.* That you do nothing by its ministry. Whence anyone may complain. Sometimes the soul is defiled [0620C] by an evil thought and yet the body is clean. And therefore he says that the spirit ought to be entire in man. But if an evil life, or an evil thought, intervene, there will not be spirit. Spirit and soul and body, of which man consists, namely that by which we understand, and that by which we live, and that by which we are visible and palpable, which again are called two, because often the soul is named together with the spirit. *Without complaint.* It is one thing to be without sin, which in this life was said of the Only-begotten alone. It is another to be without complaint, which could be said of many just men even in this life. For there is a certain manner of good life, of which even in this present conversation there could be no just complaint. *In the coming.* That is, even unto the end of life.

VERS. 24.-- *Faithful.* As if he should say: I pray that he may sanctify, [0620D] that he may keep you sanctified; nor is there to be any doubt thereof, because he is true in his promises, who called you to this, that you should be holy.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Epistola I ad Timotheum

source_edition: Migne, Patrologia Latina, vol. 114, coll. 623C–632D

source_text:
## ARGUMENTUM.

[0623C]

[0623D]Timotheum instruit et docet de ordinatione episcopatus, et diaconii, et omnis ecclesiasticae disciplinae, scribens ei a Laodicea per Tychichum diaconem.

## CAPUT PRIMUM.

VERS. 2.-- *Gratia, et misericordia, et pax a Deo Patre.* In hac salutatione tria ponit, quae exoptat, cum in aliis tantum duo posuerit. *Misericordia* hic accipitur pro eo quod in aliis epistolis gratia dicitur, id est remissio peccatorum. *Pax* est tranquillitas animi, praelibatio aeternae pacis. Haec communiter omnibus optari solet. *Gratia* vero quam hic addit, episcopis optatur, id est donatio Spiritus sancti, qua ministri Dei armantur.

VERS. 3.-- *Sicut rogavi.* Post salutationem prius [0624C] de pseudo repellendis: incipit hic legem adhuc tenendam [0624D] docentibus.

*Rogavi. [n: (AMBR.)]* Dicit *rogavi,* ut affectum charitatis, et formam humilitatis ostenderet.

*Fabulis et genealogiis. [n: (AUG., lib. II contra adversarios legis et Proph., c. 1.)]* Haereticus quidam inimicus legis et prophetarum, existimat Apostolum hoc loco divina eloquia fabulas appellasse, etc., *usque ad* quod nusquam sacra pagina narrat.

VERS. 4.-- *Genealogiis.* Genealogiae erant quibus quidam Judaei narrabant se esse de genere Abrahae et David: quasi inde eis deberetur, vel quibus narrabant Christum non esse ex David oriundum.

VERS. 5.-- *Finis autem.* In fide est aedificatio Dei, quia ex fide est spes, et inde charitas, quae est adimpletio legis. Vel sic construe: Quidam docent [0625A] et intendunt fabulis et genealogiis, sed finis et impletio legis est charitas, quare non est opus aliis. *Praecepti.* Dicitur *praecepti,* pro praeceptorum, quorum impletio est dilectio Dei et proximi. Unde: *In his duobus mandatis tota lex pendet et prophetae [n: (Matth. XXII)]*.

[n: (AUG., in psal. XXXI.)] Finis dicitur terminus, etc., *usque ad* cupiditas ergo refrenetur, charitas excitetur.

*Conscientia bona.* Conscientia pro spe. Ille enim ad id quod diligit se perventurum desperat, cui malae conscientiae scrupulus inest. *Et fide non ficta.* Vel, non fictili et fragili, vel, in qua non quisque sibi quodlibet fingit, sed catholica duntaxat.

VERS. 6.-- *A quibus.* Improbat hic adversarios, [0625B] qui legalia tradebant.

*Non intelligentes,* etc. Si quando enim de prava et falsa opinione sua reprehendi et convinci coeperint, ad defendendum id quod levissima temeritate et apertissima falsitate dixerunt, de sanctis libris multa verba pronuntiant, volentes esse legis doctores, cum tamen non intelligant quae loquuntur, vel de quibus.

VERS. 8.-- *Scimus autem.* Ne videretur legem incusare, addit: *Scimus autem,* etc. Sed ne iterum videatur eam inducere, subjungit: *Scientes hoc, quia justo non est lex posita:* quia non ex ea est justus, sed ex fide. Ad quid igitur ei necessaria est lex? Ideo data est, ut vel reum puniret, vel peccare volentem coerceret. Justus tamen, et si ea non eget, [0625C] utitur, ut sic esset in auctoritate aliis, et futura attestaretur factis. *Legitime utatur.* Qui scit ad tempus datam esse legem et sub Christo deserit. Jam justis per remissionem non est opus lege, a qua liberi sunt per Christum. Lege autem legitime utendi multiplex est modus, ut secundum aliud justus, et secundum aliud injustus recte dicatur legitime uti lege. Injustus enim ea legitime utitur, quando intelligens quare data sit, ejus comminatione tanquam paedagogo perducitur ad gratiam, per quam justus fiat. Justus vero et illa legitime utitur, cum eam tenendo injustis imponit, ut cum injustis coeperit inolitae concupiscentiae morbus incentivo prohibitionis, et cumulo praevaricationis augeri, confugiant ad justificantem gratiam, et per eam suavitate justitiae delectati [0625D] poenam litterae minantis evadant.

VERS. 12.-- *Gratias ago ei qui,* etc. Hic ostendit mala sibi fuisse in lege. Bona vero ea; dimissa, quod fidelis est, et positus in ministerio, unde et fortis: per quae ostendit legem post Evangelium inutiliter duci.

VERS. 13.-- *Sed misericordiam Dei.* Consequuntur misericordiam et qui scienter peccant, ut David, et qui ignoranter, quod facilius ignoscitur. *Misericordiam consecutus sum,* ex eo quod ignorans feci. Vel ignorantiae ponitur causa misericordiae non tamen proprie, cum mala fuerit ignorantia, misericordia vero gratuita.

VERS. 14.-- *Superabundavit.* Super majora bona [0626A] quam olim mala. Quia non solum peccata dimisit, sed fidem et dilectionem dedit. De quibus nulli est ambigendum: *Quia Jesus Christus venit in hunc mundum peccatores salvos facere.* Et iste *sermo est fidelis,* id est verus et acceptabilis, quia utilis.

VERS. 15.-- *Omni acceptione,* quia corpus et animam salvat. Vel, humanus est sermo iste. Alia littera: *Ut non dicam divinus,* quia si homo qui hospitio suscipit hominem, humanus dicitur, quanto magis humanus est qui in seipso suscipit hominem. *Quia Christus Jesus.* Nulla causa veniendi fuit Christo, nisi quod peccatores salvos faceret.

*Primus.* Id est pejor, quia persecutor, quo prior non erat: Nemo enim acrior inter persecutores, ergo nemo prior inter peccatores, primus ergo erat [0626B] non ordine temporis, sed magnitudine iniquitatis.

VERS. 16.-- *Sed idcirco misericordiam,* etc. Caeterum idcirco misericordiam se fuisse consecutum judicat, ut nemo jam peccator quibuslibet sceleribus pressus, de se desperet, imo eamdem se consecuturum veniam hoc exemplo praesumat: magnum valde ac revera ingens est donum. *In me.* Quem idoneum Deus gentibus praedicatorem constituit, in quo tantum exemplum misericordiae suae exhibuit.

VERS. 17.-- *Invisibili.* Quia caeteri dii sunt visibiles. Non dicitur *soli invisibili,* quia sunt et creaturae quaedam invisibiles, ut anima, quae tamen sensu capi possunt: quia omnes vires ejus possunt cognosci, sed ea non est nobis Deus. Invisibilis est ergo ab [0626C] hominibus Deus in natura, secundum illud: *Deum nemo vidit unquam.* Videtur autem cum vult et sicut vult, non sicut est, sed quasi specie vult apparere. In futuro vero videbunt eum filii sicut est. *Soli Deo.* Qui solus Deus est natura, id est, solus creat, quod de ipsa Trinitate intelligitur, non de solo Patre, ut quidam volunt: quia non ait, soli Patri, sed soli Deo. Unus enim et solus Deus a nobis praedicatur ipsa Trinitas. Et unigenitus, secundum quod est Deus apud Deum, et Spiritus sanctus in sua natura est immortalis et invisibilis.

VERS. 18.-- *Hoc praeceptum.* Postquam commemoravit quae et quanta sint beneficia Patris et Christi erga peccatores, quomodo populum imbuat disciplina ecclesiastica ostendit.

[0626D]VERS. 19.-- *Conscientiam.* Vocat cogitationes, in quibus summopere humilitas servanda est, qua spreta in magnos quidam devenerunt errores, sicut in principio ad Romanos ostensum est.

VERS. 20.-- *Quos tradidi.* Utrumque Apostolus excommunicavit, ut hoc modo excludatur a Satana regnum Satanae. Nulla enim creatura est, sive quae in veritate manet dans Deo gloriam, sive quae in charitate non stetit quaerens gloriam suam quae, velit nolit, divinae providentiae non serviat. Sed volens facit cum illa quod bonum est. De illa vero quae hoc non vult, fit quod justum est. Non ei tamen rependitur quod de ipsa juste fit, sed quo animo ipsa facit, quia neque liberam voluntatem [0627A] rationabili creaturae Deus negavit, sed potestatem qua injustos juste ordinat sibi retinuit. *Tradidi.* Non tamen ita ut pereant, quia nihil potest Satanas, nisi permissus, qui vexat sibi datos, unde: *Jam noli peccare, ne deterius tibi contingat [n: (Joan. V)]*. Itaque Satana ad correptionem hominum utebatur ipsa potestas apostolica. Praevaricatores enim angeli cum principe suo diabolo recte dicuntur procuratores, vel actores divinae providentiae, et diabolus magistratus hujus mundi dicitur, sed magistratus sub Deo imperatore non facit nisi quantum illi permittitur, et procuratores actoresque hujus mundi nihil faciunt nisi quantum Dominus sinit.

## CAPUT II.

[0627B]VERS. 1.-- *Obsecro.* Hactenus de pseudo-apostolis, hic de orationibus. *Primo omnium.* Id est, ante omnia fieri obsecrationes. Ordo missae hic ostenditur quod est speciale genus orationis. *Obsecrationes.* Sive precationem illam quae fit juxta vel ante consecrationem. *Orationes.* Id est ipsa consecratione. *Postulationes.* Vel interpellationes, quasi ex debito ut quod hic geritur, in aeterna vita perficiatur, ut cum populus ab episcopo benedicitur. *Gratiarum actiones.* De factis, quae totum concludunt quasi totum sit a Deo: ut benedicamus Domino. *Pro omnibus.* Ut sequamur clementiam Dei, quia Deus vult omnes homines salvos fieri, etsi secundum justitiam quosdam reprobet. *Ut quietam* a persecutione.

VERS. 3.-- *Hoc enim.* Ne quis putaret haec non [0627C] esse facienda pro his quos patitur Ecclesia addit: *Hoc enim bonum est.* Et ne quis putaret cultu unius Dei et vita bona salutem esse posse sine participatione corporis Christi, id est sine fide Ecclesiae. *Unus,* inquit, *Deus, unus et mediator,* ut omnes homines salvari nunquam fiat nisi per mediatorem Deum Verbum quod semper erat, secundum tamen carnem, factum est.

VERS. 4.-- *Mediator Dei,* etc. Hic est arbiter ille, quem Job desiderat, dicens: *Utinam esset nobis arbiter.*

[n: (AUG., lib. IX de Civit. Dei, c. 15.)] Mediator inter Deum et homines, oportebat ut aliquid haberet simile Deo, etc., *usque ad* alius bonus, qui reconciliat [0627D] inimicos, Jesus Christus.

VERS. 7.-- *Et veritate* Futura veritas est res et merces fidei. Quaeris, mercedem? fides praecedat. Credimus enim ut cognoscamus, non cognoscimus ut credamus. Quid est enim fides, nisi credere quod non vides? fides ergo est, quod non vides credere. Veritas, quae credidisti videre.

VERS. 8.-- *Volo ergo viros,* etc. [n: (AUG., serm. 93 de Tempore.)] Levavit Christus pro nobis manus suas in cruce, etc., *usque ad* ut veniant tibi in mentem opera tua.

*Ira,* ad proximum; *disceptatione,* ad Deum.

VERS. 9.-- *Non in tortis,* etc. Ne his omnibus ultra personae suae modum et mores occasioni movendae [0628A] concupiscentiae studeant, sed potius per omnia bona opera sint promittentes et indicantes extra pietatem animi.

VERS. 11.-- *Mulier in silentio.* Orandi officium dixit convenire omnibus, et qualiter, et pro quibus, et quare, et quod ubique orandum sit. Nunc dicit, quod docendi officium solis viris conveniat, et quales ad illud debeant ordinari, determinat.

VERS. 12.-- *Docere,* etc. Ecce non solum habitum humilem et honestum habere mulierem docuit, verum etiam auctoritatem docendi ei negavit, et subjiciendam viro praecepit, ut tam habitu quam obsequiis, sub potestate sit viri ex quo trahit originem.

VERS. 14.-- *Adam non est. (AUG., lib. II de Gen. [0628B] ad litteram, c. ult.)* Cum enim praevaricatorem dicat Apostolus in similitudine praevaricationis Adae, etc., *usque ad* nullo modo illum arbitror potuisse seduci.

VERS. 15.-- *Salvabitur.* Etsi mulier fuit causa peccati, tamen salvabitur non solum virgo et continens, sed etiam nupta, etsi nunquam ab opere nuptiarum cessans, si *per generationem filiorum,* incedens, ab hoc mundo exierit. *Si permanserit in fide et dilectione et sanctificatione,* ut praeter proprium virum alterum non cognoscat. *Cum sobrietate.* Id est temperantia, ut proprio etiam viro temperate utatur.

## CAPUT III.

VERS. 1.-- *Bonum opus desiderat.* Opus, non dignitatem, [0628C] laborem, non delicias, non crescere fastigio, sed humilitate decrescere, ut fiat servus et minister hominum propter Christum, ut etiam intermissa Rachele decora facie, sed non relicta, cum Jacob intret ad Liam oculis lippam, et de monte cum Moyse descendat ad campos, de otio contemplationis ad laborem actionis.

VERS. 2.-- *Irreprehensibilem.* Idem quod ad Titum, *sine crimine.* Res pene contra naturam, ut *sine peccato:* sed eligatur, cujus comparatio caeteri grex dicantur. *Unius uxoris virum,* etc. Id est monogamum post baptismum. Si enim et ante conjugem habuit quae obierit, non ei imputatur, cui prorsus novo, nec stupra, nec alia quae ante fuerunt jam obsunt. *Sobrium,* etc. Ministri templi prohibentur [0628D] vinum et siceram bibere, ne ebrietate graventur corda eorum, et ut sensus vigeat, semper tenuis sit.

VERS. 3.-- *Non cupidum.* Nihil praeter victum et vestitum quaerentem.

VERS. 6.-- *Ne in superbiam.* Nescit momentaneus sacerdos humilitatem, modos personarum, vel se contemnere non jejunavit, non flevit, non se correxit, non pauperibus erogavit. In arrogantiam, quae est ruina diaboli, incidunt qui puncto horae necdum discipuli, fiunt magistri.

*Oportet autem,* etc. Haec clausula congruit principio, quod irreprehensibilis sit non solum a domesticis, sed ab alienis, Judaeis, gentibus, haereticis, [0629A] ut qui religioni detrahunt, juri ejus detrahere non audeant.

VERS. 10.-- *Nullum,* etc. Crimen est peccatum grave, accusatione et damnatione dignissimum.

VERS. 15.-- *Ecclesia.* Multorum convocatio ad unius Dei cultum. *Columna veritatis.* In se bene sustinens veritatem ne corruat, licet tribuletur.

VERS. 16.-- *Apparuit angelis.* Non in Deo tantum innotescit angelis quod absconditum est, sed et hic apparet eis, cum efficitur atque propalatur; ideo dicitur apparuisse angelis non jam in forma humilitatis sed in potestate; qui ergo prius visus humilis, devicta morte, in majestate apparuit, ut agnoscentes angeli mysterium quod prius latuit, declaratum [0629B] in carne, genu illi flectentes quasi Deo gratias agant, quia didicerant veritatem. *In mundo.* Ut perfidia mundi veniam erroris mereri non possit. Sicut Dominus dicit de Judaeis: *Si non venissem, et locutus eis fuissem, peccatum non haberent,* etc. [n: (Joan. XV)].

## CAPUT IV.

VERS. 1.-- *Spiritus autem manifeste dicit.* Quae sibi futura Spiritus sanctus revelaverit ad instructionem et cautelam Ecclesiae; non tacet dicens futuros pestiferae doctrinae viros, ut praemonita Ecclesia sit sollicita, ne ab hujusmodi hominibus circumveniatur, quasi dicat: Ita est digna domus Dei, sed *Spiritus manifeste dicit.* Et ideo pro ejus sublimitate ne curam deponas.

[0629C]VERS. 2.-- *Cauteriatam.* Cauterium est ferrum a cavendo dictum.

VERS. 3.-- *Quos Deus creavit.* Haec doctrina sanctorum, illa daemoniorum.

VERS. 5.-- *Sanctificatur.* Sanctus fit cibus et salubris, non noxius animae vel corpori, verbum sanctificat, oratio impetrat, diabolus vero per cibum tentat.

VERS. 8.-- *Nam corporalis.* Datur hic intelligi quod vigiliis, jejuniis, orationibus et bonis operibus se exercebat Timotheus, non adeo intentus operibus misericordiae. *Pietas,* quae operatur bona fratribus et valet ad promerendum Deum.

VERS. 11.-- *Praecipe haec.* Monet eum, ut profectus ejus per omnia exemplum esset aliis, ut in [0629D] adolescente mirabilis videretur, et gravis disciplina, ut actus ejus excusarent - et non quasi juvenis sed quasi senior habeatur, et erubescerent majores natu, si non exhiberent se juxta formam hujus, conversatione et moribus graves.

VERS. 14.-- *Prophetiam.* Vocavit prophetiam inspirationem sancti Spiritus, per quam praesciebat quid de hoc et de caeteris esset acturus. Ideo ait: *Quae data est tibi per prophetiam:* quia Spiritu revelante cognovit Apostolus Timotheum esse dignum episcopali honore. *Presbyteri.* Pro *presbyterorum,* quia minus tribus esse non possunt. Et vocat presbyterum, episcopum; vel quia unus manus imponit caeteris assentientibus.

## CAPUT V.

[0630A]

VERS. 1.-- *Seniorem ne increpaveris.* Ne, indigne ferens se a minore correctum, magis exasperetur quam proficiat.

VERS. 2.-- *Ut sorores.* Ut videntes se amoris causa commoneri, facilius se corrigant. *In omni castitate.* In alloquio juvencularum recte juvenis de castitate admonetur.

VERS. 3.-- *Viduas honora quae vere viduae sunt.* Hoc est, quae omnium suorum auxilio destitutae sunt, et quae manibus laborare non possunt, quas paupertas debilitat, aetasque conficit: quibus Deus spes est, et omne opus, oratio.

VERS. 4.-- *Parentibus.* Parentes sunt iidem, qui superius filii et nepotes. Unde et in mundana lege [0630B] parens parenti jubetur per gradum succedere. Quibus mutuam vicem reddimus, cum a patribus educati sumus, et alios pari lege nutrimus.

VERS. 5.-- *Desolata, speret.* Videns ex nulla parte se habere suffragium, toto animo est devota Deo, de quo solo sperat auxilium vitae et salutis

VERS. 6.-- *Quae in deliciis.* Genus est imposturae honorem viduae habere velle, et non obsequi Deo et aliud agere, aliud profiteri, cum profiteatur religionem

VERS. 8.-- *Curam non habet.* Cura impendenda parentibus, ut Jesus matrem Joanni commendavit.

VERS. 10.-- *Pedes. [n: (AUG., in Tract. 58 in Joan.)]* Faciamus haec invicem humiles, quod humiliter fecit excelsus, etc., *usque ad* confirmatur humilitatis effectus. [0630C] *Sanctorum.* Quorum obsecro? Eorum, qui in tribulatione sunt, non sanctorum simpliciter: possunt enim esse sancti, summoque obsequio ab omnibus foveri. Noli hos prosequi copia rerum affluentes, sed afflictos, et qui a multis ignorantur. Noli praesuli Ecclesiae ista tribuere partienda, ipse potius ministra, ne solius impendii, verum obsequii praemium percipias: propriis eroga manibus, tu sulcum sere pietatis.

VERS. 11.-- *Devita.* Id est, vota castitatis earum non usque adeo cures, ut eas Ecclesiae alimoniis sustentandas suscipias.

VERS. 12.-- *Habentes. [n: (AUG., de Bono viduitatis, cap. 8, 9, 10.)]* In conjugali vinculo si pudicitia conservetur, damnatio non timetur, etc., *usque ad* [0630D] omnis hujusmodi similis est uxori Loth, quae retro aspexit.

*Irritam fecerunt.* Etsi non nubendo, tamen volendo: non quia nuptiae damnentur, sed fraus propositi, et fracta fides voti damnatur et voluntas, quae a proposito recedit damnabilis est, sive nuptiae sequantur, sive non.

VERS. 15.-- *Conversae sunt retro Satanam.* Ab excellenti illo vidualis vel castitatis virginalis proposito in posteriora respiciendo ceciderunt et interierunt.

VERS. 17.-- *Qui bene.* De honore presbyterorum hic agit, quasi dicat: Illud quod dixi de viduis observa: et hoc etiam praecipe de presbyteris, ut presbyteri, [0631A] qui bene praesunt vita et doctrina, digni habeantur.

VERS. 19.-- *Adversus presbyterum accusationem noli recipere,* etc. Solet qui corripit non amari, et ideo habita occasione facile accusatur. Contra hoc monet, non esse recipiendam de facili accusationem adversus presbyterum.

VERS. 20.-- *Coram omnibus,* etc. [n: (AUG., serm. 16 de Verb. Dom.)] Aliquando debes corripere peccantem inter te et ipsum solum, etc., *usque ad* quando autem palam peccatur, palam arguendum est.

VERS. 21.-- *Testor coram Deo.* Id est, Deus sit mihi testis, quod animam meam salvavi tibi, cave.

VERS. 23.-- *Noli adhuc aquam,* etc. Quia castitatem admonuit, hac occasione immoderatam abstinentiam [0631B] prohibet, quam ipse inierat.

VERS. 24.-- *Quorumdam hominum peccata,* etc. Quia dixerat sine praejudicio nihil faciendum, determinat ubi praejudicium sit necessarium, et ubi non, dividens bona et mala, in manifesta et occulta, quasi dicat: ideo opus est examinatione, quia sicut quaedam sunt manifesta, quae non oportet examinari, ita quaedam sunt occulta, de quibus sine praeexaminatione non potest fieri praejudicium. *Manifestata.* Hoc dicit de iis, de quibus clarum est quo animo fiant, haec praecedunt ad judicium, quia si ista sequitur judicium, non est temerarium. *Subsequuntur.* Sicut quae occulta sunt mala ipsa non latebunt tempore suo quando Christi tempus advenerit, quo manifestentur: sic et de bonis. De his ergo judicemus: [0631C] illa Dei judicio relinquantur.

## CAPUT VI.

VERS. 1.-- *Quicunque.* Sciendum est quosdam praedicasse communem omnibus in Christo libertatem. Quod de spirituali libertate utique verum est, non de carnali, ut illi intelligebant: ideo contra eos hic loquitur Apostolus, jubens servos dominis suis esse subditos. Ne exigant servi quod de Hebraeis dicitur, ut sex annis serviant, et gratis dimittantur liberi, quod mysticum est.

VERS. 4.-- *Superbus.* Superbia quippe, non eum ratio ducit, cum ad favorem quaerendum in conflictum prorumpat, quod a mansuetis et bonis vitatur. *Languens.* Non enim recusando fidem penitus [0631D] moritur, nec ad veritatis scientiam convalescit, sed quasi repetitis accessionibus languet circa quaestiones et pugnas verborum. *Quaestiones.* Quaestio erat an servus esset, cum omnes ex eisdem patribus orti, et Christus omnes redemerit.

VERS. 9.-- *Nam qui volunt.* Hoc dicitur his qui volunt et non sunt, ne desiderent. Jam divitibus aliud dicitur, scilicet non superbe sapere, sed dare pauperibus. *Incidunt in tentationem et laqueum diaboli, quia radix omnium malorum,* etc. Non est genus mali quod non ex cupiditate aliquando proveniat, quia radix omnium malorum est cupiditas.

VERS. 10.-- *Cupiditas.* In Graeco habetur, φιλαργυρία. [0632A] Si ergo avaritia habetur quae proprie est pecuniae amor, pro genere quod est cupiditas, ponitur species.

*Doloribus multis.* Avari enim tanto plus sollicitudinem cruciatus sustinent, quo amplius desiderant quae vel habita transeunt, vel quae habere non possunt.

VERS. 11.-- *Tu autem, homo,* etc. Non dicit quod hoc timeat de isto, sed sciebat hoc venturum in manus ecclesiarum. *Haec fuge.* Nihil enim tam asperum tamque perniciosum quam si vir ecclesiasticus maxime qui sublimem tenet locum, divitiis hujus saeculi studeat: quia non solum sibi ipsi sed et caeteris obest, quibus contrariam dat formam. *Pietatem.* Pietas est ut egenti condescendamus, quod non facit cupidus. [0632B] *Fidem.* Qui veram fidem habet de Deo, non cupit in miseriis fieri dives, nec pluris est ei mundus, quam Deus.

VERS. 13.-- *Praecipio tibi.* In Timotheo omnibus successoribus loquitur Apostolus. *Et Christo Jesu.* Exemplo Christi hortatur.

VERS. 15.-- *Beatus et solus,* etc. Hoc non de Patre tantum dicit, sed de Deo qui est ipsa Trinitas.

VERS. 16.-- *Qui solus habet immortalitatem* Habet per naturam, alii ab eo per gratiam. *Inaccessibilem quem nullus hominum.* Quia nullus ad eam ex se accedit sed cui datur, dono ejus datur, quod intelligebat Propheta dicens: *Accedite ad eum, et illuminamini [n: (Psal. XXXIII)]*, etc.

VERS. 17.-- *Divitibus hujus saeculi.* Supra egit de [0632C] his qui divites volunt fieri, dicens eos incidere in tentationem et laqueum diaboli, hic agit de his qui divites sunt, monens eos non sperare in divitiis. Et quia dixit mala venire ex cupiditate, et contra suasit, ne viderentur divites abjecti, determinat. *Non sublime.* Non expavit Apostolus divitias, sed morbum earum, id est superbiam, quae est vermis divitum. Grandis animus est, qui inter divitias isto morbo non tentatur. Magnus est qui non se ideo magnum putat, quia dives est. Qui autem ideo se magnum putat, superbus est, egenus est, in carne turget, crepat in corde, mendicat, inflatus est, non plenus. *Ad fruendum.* Temporalia enim in hac vita dat Deus ad utendum, aeterna ad fruendum: illa, unde bona faciamus; ista unde boni efficiamur.

[0632D]VERS. 19.-- *Thesaurizare.* Ad hoc praemittuntur divitiae non periturae.

VERS. 20.-- *O Timothee.* Timotheus, pretiosus Deo. Τίμιος pretiosus, Θεὸς Deus.

*Profanas.* Ut est, *hypostasis,* quae vox se habet ad personam et ad substantiam. Unde et haeretici sub hujus nominis multiplicatione inducere volebant tres esse substantias. Profanas voces intellige quae sunt contra religionem, aliae non sunt vitandae

VERS. 21.-- *Promittentes, circa fidem exciderunt,* etc. Nihil enim sic amant isti, quam scientiam promittere, et fidem rerum verarum (quas credere parvuli praecipiuntur) velut imperitiam deridere.

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## THE ARGUMENT.

[0623C]

[0623D]He instructs Timothy and teaches him concerning the ordination of the episcopate, and of the diaconate, and of all ecclesiastical discipline, writing to him from Laodicea by Tychicus the deacon.

## CHAPTER ONE.

VERS. 2.-- *Grace, and mercy, and peace from God the Father.* [var: Vulg. *Gratia, misericordia, et pax*, "Grace, mercy, and peace"] In this salutation he sets down three things, which he desires, whereas in others he had set down only two. *Mercy* is here taken for that which in other epistles is called grace, that is, the remission of sins. *Peace* is tranquillity of mind, a foretaste of eternal peace. These are wont to be desired for all in common. But *grace,* which he here adds, is desired for bishops, that is, the gift of the Holy Spirit, wherewith the ministers of God are armed.

VERS. 3.-- *As I besought.* After the salutation, first [0624C] concerning the false [apostles] to be driven off: here he begins with those [0624D] teaching that the law is still to be kept.

*I besought. [n: (AMBR.)]* He says *I besought,* that he might show the affection of charity, and the form of humility.

*Fables and genealogies. [n: (AUG., lib. II contra adversarios legis et Proph., c. 1.)]* A certain heretic, an enemy of the law and of the prophets, supposes that the Apostle in this place called the divine oracles fables, etc., *as far as* which the sacred page nowhere relates.

VERS. 4.-- *Genealogies.* Genealogies were those by which certain Jews related that they were of the race of Abraham and of David: as though on that account it were owed them, or by which they related that Christ was not sprung from David.

VERS. 5.-- *Now the end.* In faith is the building up of God, because from faith is hope, and thence charity, which is the fulfilling of the law. Or construe thus: Certain men teach [0625A] and give heed to fables and genealogies, but the end and fulfilment of the law is charity, wherefore there is no need of others. *Of the commandment.* It is said *of the commandment,* for "of the commandments," the fulfilling of which is the love of God and of one's neighbour. Whence: *On these two commandments dependeth the whole law and the prophets [n: (Matth. XXII)]*. [var: Vulg. Matt. 22:40 *universa lex*]

[n: (AUG., in psal. XXXI.)] The end is called a boundary, etc., *as far as* let covetousness therefore be bridled, let charity be aroused.

*A good conscience.* Conscience for hope. For he despairs of coming to that which he loves, in whom the scruple of an evil conscience is present. *And of faith unfeigned.* Or, not of clay and frail, or, in which no one feigns for himself whatever he pleases, but which is catholic only.

VERS. 6.-- *From which.* Here he reproves the adversaries, [0625B] who handed on the things of the law.

*Not understanding,* etc. For if at any time they have begun to be rebuked and convicted of their depraved and false opinion, in order to defend that which they have said with the lightest rashness and the most open falsity, they utter many words out of the holy books, wishing to be teachers of the law, although they do not understand what they say, or of what things.

VERS. 8.-- *But we know.* Lest he should seem to accuse the law, he adds: *But we know,* etc. But lest again he should seem to bring it in, he subjoins: *Knowing this, that the law is not laid down for the just:* [var: Vulg. *sciens hoc quia lex justo non est posita*] because not from it is a man just, but from faith. To what end, then, is the law necessary for him? For this it was given, that it might either punish the guilty, or restrain him that wills to sin. Yet the just man, even if he needs it not, [0625C] uses it, that so he might be in authority to others, and might attest things to come by deeds. *Use it lawfully.* He who knows that the law was given for a time, and under Christ forsakes it. Now for the just, through remission, there is no need of the law, from which they are free through Christ. But manifold is the manner of using the law lawfully, so that in one respect the just man, and in another respect the unjust man, is rightly said to use the law lawfully. For the unjust man uses it lawfully when, understanding why it was given, he is led by its threatening, as by a schoolmaster, to grace, through which he may become just. But the just man also uses it lawfully when, by holding it, he lays it upon the unjust, so that, when among the unjust the disease of ingrown concupiscence has begun to be increased by the incitement of the prohibition and by the heaping up of transgression, they may flee to justifying grace, and through it, delighted by the sweetness of justice, may escape [0625D] the penalty of the threatening letter.

VERS. 12.-- *I give thanks to him who,* etc. Here he shows that evils had been his in the law. But the good things are these; [the evils] forgiven, that he is faithful, and placed in the ministry, whence also strong: by which things he shows that the law is uselessly drawn on after the Gospel.

VERS. 13.-- *But the mercy of God.* Both they who sin knowingly, as David, and they who sin ignorantly, which is the more easily pardoned, obtain mercy. *I obtained mercy,* from this, that I did it ignorantly. Or ignorance is set down as the cause of mercy, yet not properly, since the ignorance was evil, but the mercy gratuitous.

VERS. 14.-- *It hath superabounded.* Over greater goods [0626A] than formerly evils. Because he not only forgave sins, but gave faith and love. Of which none must doubt: *That Jesus Christ came into this world to save sinners.* [var: Vulg. *quod Christus Jesus venit*, "that Christ Jesus came"] And this *word is faithful,* [var: Vulg. *Fidelis sermo*, "a faithful saying"] that is, true and acceptable, because useful.

VERS. 15.-- *Of all acceptation,* because it saves both body and soul. Or, this word is human. Another reading: *That I say not divine,* because if a man who receives a man into his hospitality is called human, how much more human is he who receives man into himself. *Because Christ Jesus.* There was no cause of coming for Christ, save that he might save sinners.

*First.* That is, worse, because a persecutor, than whom there was none greater: For no one was fiercer among persecutors, therefore no one greater among sinners, he was first therefore [0626B] not in order of time, but in greatness of iniquity.

VERS. 16.-- *But for this cause mercy,* etc. [var: Vulg. *Sed ideo misericordiam*] Moreover he judges that for this cause he had obtained mercy, that no sinner now, pressed by whatsoever crimes, should despair of himself, but rather should presume by this example that he will obtain the same pardon: exceedingly great and truly vast is the gift. *In me.* Whom God appointed a fit preacher to the nations, in whom he showed forth so great an example of his mercy.

VERS. 17.-- *Invisible.* Because the other gods are visible. It is not said *to the invisible alone,* because there are also certain invisible creatures, as the soul, which nevertheless can be apprehended by sense: because all its powers can be known, but it is not God to us. God, therefore, is invisible to [0626C] men in his nature, according to that word: *No man hath seen God at any time.* But he is seen when he wills and as he wills, not as he is, but he wills to appear as it were in a form. But in the world to come the sons shall see him as he is. *To God alone.* Who alone is God by nature, that is, alone creates, which is understood of the Trinity itself, not of the Father alone, as some will have it: because he says not, to the Father alone, but to God alone. For the Trinity itself is preached by us as the one and only God. And the Only-begotten, according as he is God with God, and the Holy Spirit, is in his own nature immortal and invisible.

VERS. 18.-- *This commandment.* After he has recounted what and how great are the benefits of the Father and of Christ toward sinners, he shows how he is to imbue the people with ecclesiastical discipline.

[0626D]VERS. 19.-- *Conscience.* He calls [conscience] the thoughts, in which humility is above all to be kept, which being despised certain men have fallen into great errors, as was shown at the beginning of the Epistle to the Romans.

VERS. 20.-- *Whom I have delivered.* The Apostle excommunicated both, that in this way the kingdom of Satan might be shut out by Satan. For there is no creature, whether one that abides in the truth giving glory to God, or one that has not stood in charity, seeking its own glory, which, will it or nill it, does not serve the divine providence. But willing, he does with it that which is good. But of that one which wills not this, that is done which is just. Yet that is not repaid to it which is justly done concerning it, but with what mind it itself acts, because God has neither denied free will [0627A] to the rational creature, but has retained to himself the power by which he justly orders the unjust. *I have delivered.* Yet not so that they should perish, because Satan can do nothing unless permitted, who vexes those given over to him, whence: *Now sin no more, lest worse befall thee [n: (Joan. V)]*. [var: Vulg. *ne deterius tibi aliquid contingat*, "lest some worse thing befall thee"] And so the apostolic power itself used Satan for the correction of men. For the prevaricating angels, with their prince the devil, are rightly called procurators, or agents of the divine providence, and the devil is called the magistrate of this world, but a magistrate under God the emperor does nothing save as much as is permitted him, and the procurators and agents of this world do nothing save as much as the Lord allows.

## CHAPTER II.

[0627B]VERS. 1.-- *I beseech.* Hitherto concerning the false apostles, here concerning prayers. *First of all.* [var: Vulg. *primum omnium*] That is, that supplications be made before all things. Here the order of the Mass is shown, which is a special kind of prayer. *Supplications.* Or that prayer which is made beside or before the consecration. *Prayers.* That is, in the consecration itself. *Petitions.* Or interpellations, as it were of debt, that what is here transacted may be perfected in eternal life, as when the people is blessed by the bishop. *Thanksgivings.* Concerning things done, which conclude the whole as though the whole were from God: as, Let us bless the Lord. *For all.* That we may follow the clemency of God, because God wills all men to be saved, although according to justice he reprobates certain ones. *That quiet* from persecution.

VERS. 3.-- *For this.* Lest anyone should think that these things are not [0627C] to be done for those whom the Church suffers, he adds: *For this is good.* And lest anyone should think that salvation could be had by the worship of the one God and by a good life without participation in the body of Christ, that is, without the faith of the Church. *One,* he says, *God, and one mediator,* that all men be saved may never come to pass save through the mediator, God the Word, which always was, yet according to the flesh was made.

VERS. 4.-- *The mediator of God,* etc. This is that arbiter whom Job desires, saying: *Would that there were an arbiter for us.* [var: Vulg. Job 9:33 *Non est qui utrumque valeat arguere*, "There is none that may be able to reprove both"]

[n: (AUG., lib. IX de Civit. Dei, c. 15.)] A mediator between God and men, it behoved that he should have something like to God, etc., *as far as* another good one, who reconciles [0627D] enemies, Jesus Christ.

VERS. 7.-- *And in truth* Truth to come is the reality and the reward of faith. Dost thou ask, the reward? let faith go before. For we believe that we may know, we do not know that we may believe. For what is faith, save to believe what thou seest not? faith therefore is, to believe what thou seest not. Truth, to see what thou hast believed.

VERS. 8.-- *I will therefore that men,* etc. [n: (AUG., serm. 93 de Tempore.)] Christ lifted up his hands for us upon the cross, etc., *as far as* that thy works may come into thy mind.

*Anger,* toward one's neighbour; *contention,* toward God.

VERS. 9.-- *Not in plaited hair,* etc. Lest by all these things, beyond the measure and the manners of their own person, they should give study to the occasion of stirring up [0628A] concupiscence, but rather through all good works let them be promising and showing outwardly the piety of the mind.

VERS. 11.-- *A woman in silence.* He has said that the office of praying befits all, and in what manner, and for whom, and why, and that prayer must be made everywhere. Now he says that the office of teaching befits men alone, and determines what manner of men ought to be ordained thereto.

VERS. 12.-- *To teach,* etc. Behold, he not only taught that a woman should have a humble and honourable habit, but also denied her the authority of teaching, and commanded that she be made subject to the man, that as well in habit as in obedience she may be under the power of the man from whom she draws her origin.

VERS. 14.-- *Adam was not seduced. (AUG., lib. II de Gen. [0628B] ad litteram, c. ult.)* For since the Apostle calls him a transgressor in the likeness of the transgression of Adam, etc., *as far as* in no wise do I think that he could have been seduced.

VERS. 15.-- *She shall be saved.* Although the woman was the cause of sin, yet she shall be saved, not only the virgin and the continent, but also the married woman, even if she never ceases from the work of marriage, if *through the bearing of children,* going on, she shall have departed out of this world. *If she continue in faith and love and sanctification,* that besides her own husband she know not another. *With sobriety.* That is, temperance, that she use even her own husband temperately.

## CHAPTER III.

VERS. 1.-- *He desireth a good work.* A work, not a dignity, [0628C] a labour, not delights, not to grow greater by eminence, but to grow less by humility, that he may become the servant and minister of men for Christ's sake, that also, Rachel of fair countenance being left aside for a time, yet not forsaken, he may with Jacob go in unto Lia, blear of eyes, and may come down from the mountain with Moses to the plains, from the leisure of contemplation to the labour of action.

VERS. 2.-- *Blameless.* The same as to Titus, *without crime.* A thing almost against nature, as *without sin:* but let one be chosen, by whose comparison the rest may be called a flock. *The husband of one wife,* etc. That is, married but once after baptism. For if even before he had a wife who has died, it is not imputed to him, to whom, being wholly new, neither fornications nor the other things which were before are any longer a hindrance. *Sober,* etc. The ministers of the temple are forbidden [0628D] to drink wine and strong drink, lest their hearts be weighed down by drunkenness, and that the sense may be vigorous, may always be spare.

VERS. 3.-- *Not covetous.* Seeking nothing beyond food and clothing.

VERS. 6.-- *Lest into pride.* The priest of a moment knows not humility, the measures of persons, or to despise himself, has not fasted, has not wept, has not corrected himself, has not given out to the poor. Into arrogance, which is the ruin of the devil, they fall who in the point of an hour, being not yet disciples, become masters.

*But it behoveth,* etc. This clause agrees with the beginning, that he be blameless not only among those of his own household, but among strangers, Jews, Gentiles, heretics, [0629A] so that they who disparage religion may not dare to disparage his right.

VERS. 10.-- *No crime,* etc. A crime is a grave sin, most worthy of accusation and of condemnation.

VERS. 15.-- *The Church.* The calling together of many unto the worship of the one God. *The pillar of truth.* [var: Vulg. *columna et firmamentum veritatis*, "the pillar and ground of the truth"] Well sustaining the truth in herself, lest it fall, although she be afflicted.

VERS. 16.-- *He appeared unto angels.* Not in God only does that which is hidden become known to the angels, but here also it appears to them, when it is wrought and made public; therefore he is said to have appeared to the angels not now in the form of lowliness but in power; he therefore who was before seen lowly, death being overcome, appeared in majesty, that the angels, acknowledging the mystery which before lay hid, declared [0629B] in the flesh, bending the knee to him as to God, might give thanks, because they had learned the truth. *In the world.* So that the perfidy of the world may not be able to merit pardon for its error. As the Lord says of the Jews: *If I had not come, and had spoken to them, they would not have sin,* etc. [n: (Joan. XV)].

## CHAPTER IV.

VERS. 1.-- *Now the Spirit manifestly saith.* What things to come the Holy Spirit had revealed to him for the instruction and the warning of the Church; he keeps not silence, saying that there shall be men of pestilent doctrine, that the Church, being forewarned, may be watchful, lest it be circumvented by men of this kind, as if he should say: So is the house of God worthy, but *the Spirit manifestly saith.* And therefore, for its loftiness, lay not aside thy care.

[0629C]VERS. 2.-- *Cauterized.* A cautery is an iron so called from taking heed.

VERS. 3.-- *Which God hath created.* [var: Vulg. *quod Deus creavit*] This is the doctrine of the saints, that of demons.

VERS. 5.-- *It is sanctified.* The food becomes holy and wholesome, not hurtful to the soul or to the body, the word sanctifies, the prayer obtains, but the devil tempts through food.

VERS. 8.-- *For bodily.* It is here given to be understood that Timothy exercised himself in watchings, fastings, prayers and good works, not being so intent upon works of mercy. *Piety,* which works good things for the brethren and avails to merit God.

VERS. 11.-- *Command these things.* He admonishes him, that his advancement might in all things be an example to others, that in [0629D] a young man the discipline might seem wonderful, and grave, that his acts might excuse [him] - and that he be held not as a youth but as an elder, and that his elders in age might blush, if they did not show themselves after his pattern, grave in conversation and in manners.

VERS. 14.-- *Prophecy.* He called the inspiration of the Holy Spirit prophecy, through which he foreknew what he was about to do concerning this man and concerning the rest. Therefore he says: *Which was given thee by prophecy:* because, by the revealing of the Spirit, the Apostle knew that Timothy was worthy of the episcopal honour. *Of the presbyter.* [var: Vulg. *presbyterii*, "of the presbytery"] For *of the presbyters,* because they cannot be fewer than three. And he calls a presbyter a bishop; or because one lays on hands, the rest assenting.

## CHAPTER V.

[0630A]

VERS. 1.-- *Rebuke not an elder.* Lest, taking it ill that he has been corrected by a lesser, he be more exasperated than profit.

VERS. 2.-- *As sisters.* That, seeing themselves to be admonished for love's sake, they may the more easily correct themselves. *In all chastity.* In addressing young women a young man is rightly admonished concerning chastity.

VERS. 3.-- *Honour widows that are widows indeed.* That is, those who are destitute of the help of all their own, and who cannot labour with their hands, whom poverty weakens and age wears out: to whom God is hope, and every work, prayer.

VERS. 4.-- *To parents.* The parents are the same who above are the sons and the grandsons. Whence also in the law of the world [0630B] a parent is bidden to succeed a parent by degree. To whom we render a mutual return, since we were brought up by our fathers, and nourish others by a like law.

VERS. 5.-- *Desolate, let her trust.* Seeing that from no quarter has she support, she is with her whole mind devoted to God, from whom alone she hopes for the help of life and of salvation

VERS. 6.-- *She that is in delights.* It is a kind of imposture to wish to have the honour of a widow, and not to obey God, and to do one thing and profess another, since she professes religion

VERS. 8.-- *Hath not care.* Care must be spent upon parents, as Jesus commended his mother to John.

VERS. 10.-- *The feet. [n: (AUG., in Tract. 58 in Joan.)]* Let us in humility do these things one for another, which he that is exalted did humbly, etc., *as far as* the effect of humility is confirmed. [0630C] *Of the saints.* Whose, I ask? Of those who are in tribulation, not of the saints simply: for there can be saints, and such as are cherished by all with the highest deference. Do not follow after these that abound in plenty of things, but the afflicted, and those who are unknown to many. Do not give these things to the prelate of the Church to be distributed, do thou rather minister, that thou mayest receive the reward not of the outlay alone, but of the service: give out with thine own hands, do thou sow the furrow of piety.

VERS. 11.-- *Avoid.* That is, do not so far care for their vows of chastity as to undertake them to be maintained by the alms of the Church.

VERS. 12.-- *Having. [n: (AUG., de Bono viduitatis, cap. 8, 9, 10.)]* If in the conjugal bond chastity be preserved, damnation is not feared, etc., *as far as* [0630D] every woman of this kind is like the wife of Lot, who looked back.

*They have made void.* Even if not by marrying, yet by willing: not because marriages are condemned, but the fraud of the purpose, and the broken faith of the vow is condemned, and the will which departs from the purpose is damnable, whether marriages follow or follow not.

VERS. 15.-- *They are turned back after Satan.* By looking back from that excellent purpose of widowed chastity, or of virginal, they have fallen and perished.

VERS. 17.-- *Who well.* Here he treats of the honour of presbyters, as if he should say: That which I have said of widows, observe: and this also command concerning presbyters, that the presbyters [0631A] who rule well in life and in doctrine be accounted worthy.

VERS. 19.-- *Against a presbyter receive not an accusation,* etc. He who corrects is wont not to be loved, and therefore, an occasion being had, he is easily accused. Against this he admonishes, that an accusation against a presbyter is not to be received easily.

VERS. 20.-- *Before all,* etc. [n: (AUG., serm. 16 de Verb. Dom.)] Sometimes thou oughtest to reprove the sinner between thee and him alone, etc., *as far as* but when it is sinned openly, it must be reproved openly.

VERS. 21.-- *I testify before God.* That is, let God be my witness, that I have saved my soul for thee, beware.

VERS. 23.-- *Do not still drink water,* etc. Because he had admonished to chastity, on this occasion he forbids immoderate abstinence, [0631B] which he [Timothy] himself had entered upon.

VERS. 24.-- *Some men's sins,* etc. Because he had said that nothing is to be done without prejudgment, he determines where prejudgment is necessary, and where not, dividing goods and evils into manifest and hidden, as if he should say: therefore there is need of examination, because as some things are manifest, which it behoves not to examine, so some things are hidden, concerning which without previous examination a prejudgment cannot be made. *Made manifest.* [var: Vulg. *manifesta*, "manifest"] He says this of those things concerning which it is clear with what mind they are done, these go before unto judgment, because if judgment follows these, it is not rash. *They follow after.* As the evils which are hidden shall not themselves lie hid in their own time, when the time of Christ shall have come, in which they may be made manifest: so also of good things. Let us therefore judge of these: [0631C] let those be left to the judgment of God.

## CHAPTER VI.

VERS. 1.-- *Whosoever.* It must be known that certain men preached a liberty common to all in Christ. Which indeed is true of spiritual liberty, not of carnal, as they understood it: therefore the Apostle here speaks against them, bidding servants be subject to their own masters. Let not servants demand what is said of the Hebrews, that they should serve six years, and be dismissed free without price, which is mystical.

VERS. 4.-- *Proud.* Pride assuredly, not reason, leads him, since he bursts forth into conflict for the seeking of favour, which is shunned by the meek and the good. *Languishing.* For he does not utterly die by refusing the faith, [0631D] nor does he grow strong unto the knowledge of the truth, but as with repeated attacks he languishes about questions and strifes of words. *Questions.* The question was whether he should be a servant, since all are sprung from the same fathers, and Christ has redeemed all.

VERS. 9.-- *For they that will.* This is said to those who will and are not, that they may not desire. Now to the rich another thing is said, namely, not to be highminded, but to give to the poor. *They fall into temptation and the snare of the devil, because the root of all evils,* etc. [var: Vulg. 6:9 *et in laqueum diaboli*; 6:10 *Radix enim omnium malorum est cupiditas*] There is no kind of evil which does not sometimes arise from covetousness, because the root of all evils is covetousness.

VERS. 10.-- *Covetousness.* In the Greek there stands, φιλαργυρία. [0632A] If therefore avarice, which properly is the love of money, is taken in place of the genus which is covetousness, a species is put.

*With many sorrows.* [var: Vulg. *doloribus malis*, "with evil sorrows"] For the avaricious sustain the torment of anxiety so much the more, the more they desire the things which either, being had, pass away, or which they cannot have.

VERS. 11.-- *But thou, man,* etc. [var: Vulg. *Tu autem, o homo Dei*, "But thou, O man of God"] He does not say that he fears this concerning that man, but he knew that this would come into the hands of the churches. *Flee these things.* For nothing is so harsh and so pernicious as if an ecclesiastical man, and most of all he who holds a lofty place, should give study to the riches of this world: because he harms not only himself but also the rest, to whom he gives a contrary pattern. *Piety.* Piety is that we condescend to the needy, which the covetous man does not do. [0632B] *Faith.* He who has a true faith concerning God does not desire to become rich amid miseries, nor is the world of more worth to him than God.

VERS. 13.-- *I charge thee.* In Timothy the Apostle speaks to all his successors. *And Christ Jesus.* By the example of Christ he exhorts.

VERS. 15.-- *Blessed and only,* etc. He says this not of the Father only, but of God who is the Trinity itself.

VERS. 16.-- *Who only hath immortality* He has it by nature, others from him by grace. *Inaccessible, whom none of men.* [var: Vulg. *lucem inhabitat inaccessibilem : quem nullus hominum vidit*, "he inhabiteth light inaccessible: whom no man hath seen"] Because none comes to it of himself, but to whom it is given, it is given by his gift, which the Prophet understood, saying: *Come ye to him, and be enlightened [n: (Psal. XXXIII)]*, etc.

VERS. 17.-- *To the rich of this world.* Above he treated of [0632C] those who wish to become rich, saying that they fall into temptation and the snare of the devil, here he treats of those who are rich, admonishing them not to hope in riches. And because he said that evils come from covetousness, and persuaded the contrary, lest the rich should seem cast off, he determines. *Not to be highminded.* The Apostle did not dread riches, but their disease, that is, pride, which is the worm of the rich. Great is the mind which among riches is not tempted with that disease. He is great who does not therefore think himself great, because he is rich. But he who therefore thinks himself great is proud, is needy, swells in the flesh, cracks in the heart, begs, is puffed up, not full. *To enjoy.* For temporal things God gives in this life to use, eternal things to enjoy: the former, whence we may do good; the latter whence we may be made good.

[0632D]VERS. 19.-- *To lay up in store.* Unto this are riches sent before that shall not perish.

VERS. 20.-- *O Timothy.* Timothy, precious to God. Τίμιος precious, Θεὸς God.

*Profane.* As is, *hypostasis,* which word relates both to person and to substance. Whence also the heretics, by the multiplication of this name, wished to bring in that there are three substances. Understand profane words to be those which are against religion, others are not to be avoided

VERS. 21.-- *Promising, they have erred concerning the faith,* etc. For these love nothing so much as to promise knowledge, and to deride, as it were unskilfulness, the faith of true things (which little ones are commanded to believe).