Thomas Aquinas Commentary 1 Timothy 2

1. Previously, the Apostle taught Timothy how to form his people in the true faith. Here, he deals with matters pertaining to the faith’s worship—namely, prayers and ceremonies.

First, he presents the general doctrine on prayer. Second, he applies it to the specific situations of people, in the phrase, I will, therefore.

In the first part, he does three things:

• First, he distinguishes the various ways of praying.
• Second, he shows for whom we should pray, with the words, for all men.
• Third, he gives the reason, with the words, for this is good.

2. He says, therefore, since it is a fact that Christ came to save sinners: I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made. By this he shows that among all things necessary for the Christian life, the most important is prayer. Prayer is powerful against the dangers of temptation and helpful for making progress in what is good: the continual prayer of a just man avails much (James 5:16).

Therefore, he distinguishes prayer into four kinds: supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already received.

In asking for benefits, three things are required: first, that the one asking mention the reason why he should be heard; second, that the reason be sound; and third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do, for they first conceive of a reason why they should be heeded. In the case of prayer, this reason is not our own merits but God’s mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Daniel 9:18). This is achieved by the prayer called supplication, which is a plea made through sacred things, as when we say, "By your passion and cross, deliver us, O Lord."

After this reason has been conceived, we must reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Psalms 68:14). It is called prayer because it is, so to speak, the reason of the voice. The persuasions of rhetoricians are called prayers because they persuade, but this is done one way in their case and another way in our prayers to God. For we do not intend to bend God’s will, which is always ready to do good; rather, our heart is to be elevated to God in prayer.

Third are intercessions: let him ask in faith, nothing wavering (James 1:6).

Finally, for gifts received, there are thanksgivings: in all things give thanks (1 Thessalonians 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Philippians 4:6).

Hence we find this prayer in the Church: "Almighty and eternal God" (this is the ascent of the mind, which is called prayer), "who did grant such a favor to your Church" (this is the thanksgiving), "grant, we ask you" (this is the supplication).

In the Mass also, there is supplication up to the moment of consecrating the Body and Blood, because sacred things which give us the confidence to ask are brought to mind. In the mystery of consecration is prayer, because there is meditation on what Christ has done. From the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings.

Alternatively, these four refer to the four things we hope to obtain through prayer. Then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one’s merits; and for favors already received there are thanksgivings.

3. Then when he says, for all men, he shows for whom we should pray.

In regard to this he does two things:

• First, he shows that we should pray for everyone.
• Second, he mentions the fruit of prayer, with the words, that we may lead.

4. Regarding the first point, therefore, he says that we should pray for all men. The reason is that prayer is the spokesman for our desires, for by praying we give them voice. But charity requires that we desire good for all whom our charity extends: pray for one another that you may be saved (James 5:16).

For whom should we pray in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son . And the Apostle says: let every soul be subject to higher powers (Romans 13:1); be subject therefore to every human creature for God’s sake: whether it be to the king as excelling, or to governors as sent by him (1 Peter 2:13). Subjects, of course, ought to give their rulers something from their own resources.

5. The benefit of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church, of course, has its own peace, in which the world does not share, for there is no peace for the wicked. But there is another peace, which is common to both, and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jeremiah 29:7).

Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Corinthians 7:5). Regarding the first he says, that we may lead a quiet life; regarding the second, and a peaceable life.

And although earthly peace is shared by both the good and the wicked, the two do not use it in the same way. For the wicked use it for two purposes: to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace . Holy men, on the other hand, use it properly, for they use it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).

6. Then when he says, for this is good, he gives the reasons for praying.

He does two things:

• First, he gives the reasons.
• Second, he proves something he had assumed, with the words, for there is one God.

Regarding the first point, he gives a reason from the nature of the work, and second, a reason on God's part, with the words, and acceptable.

7. He gives the reason from the nature of the work, because when something is good in itself, we should do it. Prayer for others is such a thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Psalms 51:11).

8. It is also acceptable on God’s part: and acceptable in the sight of God. Then you shall accept the sacrifices of justice (Psalms 50:21), which can be offered only in charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isaiah 43:11).

He proves that it is acceptable when he says, who wills that all men be saved, for as Scripture also says, God is not willing that anyone should perish (2 Peter 3:9).

But something contrary to this is found in the Psalms: he has done all things whatever he willed (Psalms 113:11). If this is so, then he saves everyone. But if you say that he does not, because man does not will it, then it seems that the Omnipotent is thwarted by a will that is not omnipotent.

The answer is that God's "willing" can refer either to the will of His good pleasure or to His signified will. By His signified will, He wills to save all, because He offers to all the precepts, counsels, and remedies required for salvation.

As to the will of His good pleasure, this is explained in four ways. First, it can be understood as a causal statement, as when God is said to do something because He causes others to do it: the Spirit asks for the saints (Romans 8:26), meaning, He causes them to ask. In this way, God wills all to be saved because He makes His saints will it. This type of willing should be found in the saints, because they do not know who are predestined and who are not.

Second, "all" can be applied to a limited number, meaning all who are saved, because no one is saved except through His will. This is like saying a certain teacher teaches all the boys of a city, because no one there is taught by anyone but him.

Third, "all" can be applied to all types of people but not to every individual of each type. This means no category of humanity is excluded from salvation, for while it was formerly offered only to the Jews, it is now offered to all.

Fourth, according to Damascene, this is understood to be about God's antecedent will, not His consequent will. Although in God’s will there is no "before" and "after," we can describe it as antecedent and consequent according to the order of the things willed. In this way, God's will can be considered in two ways: either in general and absolutely, or in particular and according to specific circumstances. The absolute and general consideration is seen as prior to the particular and relative one. Thus, the absolute will is, as it were, antecedent, while the will concerning a particular thing is consequent.

For example, a merchant, by his antecedent will, absolutely wills to save all his goods. But if he considers the immediate danger of his ship sinking, he no longer wills for all his goods to be saved but wills to throw some overboard to save the rest. This is his consequent will. Similarly, in God’s case, the salvation of all people, considered in itself, is desirable; this is what the Apostle means here, speaking of God's antecedent will. But when the good of justice and the punishment of sin are also considered, He does not will the salvation of all in this same way. This is His consequent will.

And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).

9. Then, with the words for there is one God, he proves what he had said with three reasons: one from the nature of God, another from the work of Christ as man, and a third from the testimony of Christ’s witnesses.

He says, therefore, that it is obvious God wills all people to be saved, because there is one God who saves all: is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Romans 3:29).

10. Then he gives the reason taken from the side of Christ as man, with the words, and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, with the words, who gave himself.

He says, therefore, there is one mediator of God and men, the man Christ Jesus. He is the mediator not of some people only, but of all; and this would not be true unless He willed all people to be saved. It can be said that Christ is a mediator who is like each of the extremes—God and man—inasmuch as He is both God and man. A mediator must have something in common with both extremes, which in this case are God and humanity.

However, because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that He is the mediator as man. As man, He shares something in common with both extremes. In God, there are justice and immortality; in humanity, there are injustice and mortality. There are, then, two possible intermediaries: one who possesses justice and mortality, and another who possesses immortality and injustice. The first is Christ; the second is the Devil.

Consequently, the Devil is a medium who keeps the extremes apart, because by injustice he separates us from God’s justice. But Christ is a medium who joins the extremes, because He is just and mortal, and by His death He joins us to the God of justice: he is the propitiation for our sins (1 John 2:2). This propitiation is efficacious for some but sufficient for all. The price of His blood is sufficient for the salvation of everyone, but because of the obstacle of sin, it takes effect only in the elect.

1. Previously, the Apostle said that God wills that all men be saved, and he proved this on God’s part, who is one for all people, and on Christ’s part, who is the one mediator. Now he proves it from testimony:

1. First, from other witnesses;
2. Second, from his own testimony, beginning with to which I am appointed.

2. He says, therefore, Christ is the one who gave himself a redemption for all. But did it suddenly occur to God, who had chosen to save the Jews alone, to also save the whole world? The Apostle rejects this when he says that this is a testimony in due times. It is as if to say: this rule is not something sudden, but something attested to from ancient times by the law and by the prophets: you are my witnesses (Isaiah 44:8); to whom all the prophets give testimony (Acts 10:43).

This testimony has been confirmed by its fulfillment through the demonstration of signs and the preaching of the apostles in due times, that is, when these things were predetermined to occur: all things have their season (Ecclesiastes 3:1). Or, the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses to me in Jerusalem, and in all Judea, and Samaria, and even to the farthest part of the earth (Acts 1:8).

3. Then when he says, to which I am appointed, he gives his own testimony.

1. First, he shows what his office is;
2. Second, how he uses it, beginning with I speak the truth.

4. He says, therefore: to which, that is, to the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bear fruit; and your fruit should remain (John 15:16). He calls himself a preacher, because God appointed him to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). In any craft, there are two types of workers: those who serve as ministers, and those who direct the ministers, namely, the master builders. In the work of the Church, the ones who direct are the apostles; therefore he says, and an apostle, as if citing his authority: you are the seal of my apostleship in the Lord (1 Corinthians 9:2).

5. The work of this office is to preach the truth, for this is the duty of preachers: my mouth shall meditate the truth (Proverbs 8:7); speak the truth (Ephesians 4:25). But there is no doctrine that does not have some truth; the reason some doctrines are condemned is that they mix falsehood with truth. For this reason he says, I speak the truth, I do not lie: all my words are true (Proverbs 8:8); you shall not find iniquity in my tongue (Job 6:30). This is the duty of his office: to preach the truth without lying.

This is my work, who am a teacher of the Gentiles. Now a teacher produces knowledge in the soul of his disciple, but knowledge is not concerned with what is false; therefore, anyone who teaches what is false is not a teacher.

But Matthew tells us: do not be called Rabbi (Matthew 23:8).

I answer that Christ is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a chosen instrument to carry my name before the Gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the Gentiles that you may be my salvation even to the farthest parts of the earth (Isaiah 49:6).

And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, referring to those matters which pertain to the present state, in which we live according to the faith, and truth, referring to the state of glory.

6. Then when he says, I will, therefore, he comes down to the specific types of people.

In regard to this he does two things:

1. First, he instructs the men about prayer;
2. Second, he instructs the women, beginning with in the same way, women also.

7. He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be constant, pure, and quiet.

It should be constant, because it should take place at all times and in every place. He says, I will, because it is good for a man to pray; and I, your teacher, will that men pray in every place and not only at Jerusalem, like the Jews, or only on Mount Gerizim, like the Samaritans (John 4:20–21). For a person can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the Gentiles (Zephaniah 1:11).

But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matthew 6:5). The answer is that mental prayer can be performed anywhere, but the external signs of prayer should not be performed everywhere, because a person should not appear unusual in his outward actions due to the danger of doing them out of vainglory.

But why do people build churches? I answer that it is not because the place is necessary for prayer, but for the convenience of the one who prays, that is, to have solitude and quiet.

8. Prayer should be pure; therefore he says, lifting up pure hands. As Augustine says, whatever we do externally when we pray is done for the sake of stirring up our affections. For kneeling and similar actions are not in themselves pleasing to God, but only because by them, as by signs of humility, a person is internally humble. In the same way, lifting the hands indicates that the heart has been lifted up: let us lift up our heart with our hands to the Lord in the heavens (Lamentations 3:41). Lifting up pure hands means praying with a devout heart: yet if you will arise early to God and will beseech the Almighty; if you will walk clean and upright, he will presently awake to you and will make the dwelling of your justice peaceable (Job 8:5).

9. Prayer should be quiet, that is, without anger and dissension.

He mentions these two things. First, the mind must be without anger, which disturbs the soul to inflict harm upon one’s neighbor, whereas the mind of the one praying should be free of this: man to man reserves anger, and does he seek a remedy from God? .

Second, prayer should be free of dissension, which can mean two things. According to a gloss, it means that we should not contend against God by disbelieving his words or murmuring against his commandments: O man, who are you who answers back to God? (Romans 9:20). It can also mean that we should not contend against our neighbor or break the peace with him through strife, for peace is necessary for the person who prays: if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done for them by my Father (Matthew 18:19).

10. Then when he says, in the same way, women also, he instructs the women:

1. First, in regard to prayer;
2. Second, in regard to doctrine, beginning with let the women learn in silence.

In regard to the first point, he does two things:

1. First, he shows what is required of a woman praying;
2. Second, he explains what he had said, beginning with not with braided hair.

11. Regarding the first point, it should be noted that all things required of men praying are also required of women; that is why he says, in the same way, women also. It is as if to say: let them observe all that I have said. But he adds two things, namely, proper adornment and modesty, saying, in decent apparel, adorning themselves with modesty. The reason for this is that since it is natural for women to be physically weaker than men, so too they are weaker in reason. But it is the role of reason to order the actions and effects of everything. Now, decency consists in being arranged and disposed in due order. Thus, in regard to internal decency, unless everything is properly arranged by reason, they do not have spiritual beauty. Consequently, because women are weaker in reason, he requires external decency from them.

Likewise, modesty is concerned with a shameful act; therefore, it is praiseworthy in those who are inclined toward shameful actions, such as women and children. For this reason this is praised in them but not in old men and in the perfect: a holy and modest woman is grace upon grace .

Likewise, he demands sobriety when he continues, and sobriety. For since reason is weak in women, whereas sobriety preserves reason’s vigor, nothing is more blameworthy in them than drunkenness. For this reason, it was the custom among the Romans not to give them wine.

12. Not with braided hair, or gold, or pearls, or costly attire. Here he explains what he had said: first, in regard to apparel; second, in regard to modesty, at but, as it becomes women. In regard to the first, he rejects bodily adornment; second, he proposes spiritual adornment, at but, as it becomes women.

In regard to the first, he says that what I have said about decent apparel is not to be understood of external apparel, because it should be not with braided hair, that is, not with the head or the whole body adorned.

But women in particular adorn their hair, and this is natural for them (1 Corinthians 11:15). Therefore they have adornments on their heads.

But there are two coverings of the head: one is natural, namely, the hair, as it is said (1 Corinthians 11:5); the other is artificial. In regard to both coverings they adorn themselves, because they braid their hair; hence he says, not with braided hair, that is, curls: instead of curled hair, baldness (Isaiah 3:24). He also forbids artificial adornment when he says, or gold, or pearls: whose adorning let it not be the outward braiding of the hair or the wearing of gold, or the putting on of apparel (1 Peter 3:3). Or, not with braided hair and gold, that is, not having the hair curled with gold and pearls.

In regard to the whole body he says, or costly attire. The Apostle condemns this, as does Isaiah: the Lord will make bald the crown of the head of the daughters of Zion (Isaiah 3:17).

13. But is this a sin?

The answer, according to Augustine, is that two things must be considered in regard to a woman’s adornment: simple adornment and makeup. She is adorned simply by her clothing, gold, and things of that kind. But there can be sin associated with this for three reasons. First, from an evil intention, for example, if she intends to arouse sinful desire, make a display, or seek vainglory: a woman in harlot’s attire is prepared to deceive souls (Proverbs 7:10). Second, if it is done contrary to the customs of the country, for that which is beyond the customs of the country proceeds from frivolity. Third, if she goes beyond the condition of her state. But if it is done with the right intention, in accordance with the customs of the country and with the condition of her state, there is no sin. In regard to makeup, however, it is a sin. For women are only permitted to be decorated for men, and men do not wish to be deceived when women wearing makeup appear before them.

Therefore, let there be no such adornment but that which is as becomes women professing godliness. For the outward acts of a person are a clue to the inner person, as the habits of religious and clerics testify to their state. Therefore, if the external does not agree with the internal, there is pretense; and the same is true of other internal works. For internally we should cultivate godliness, that is, the worship of God; but externally we should show by good works what is conformed to godliness, and present ourselves externally as we are internally.

Or, I say that women should not adorn themselves outwardly except as becomes women professing godliness, that is, women who ought to profess their godliness by good works: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is .

1. Above, the Apostle instructed women regarding prayer; here he instructs them regarding doctrine. First, he outlines his argument:

   1. He lays down his own law regarding their teaching.
   2. He gives the reason for this law, with the words for Adam was first formed.
   3. He answers an unspoken question, with the words yet she shall be saved.

   Concerning the first point, he does two things:

   1. He shows what is suitable for women.
   2. He shows what is not suitable, with the words but I do not permit a woman to teach.

2. Regarding the first point, he mentions three things suitable for women: silence, learning, and subjection. These three things proceed from one source: their lack of reason. So he requires them to be silent when he says, let the woman learn in silence. If any man does not offend in word, the same is a perfect man (James 3:2); let women keep silence in the churches, for it is not permitted for them to speak, but to be subject, as the Law also says (1 Corinthians 14:34). For the words of a woman are inflammatory: her conversation burns as fire .

   Second, he says that they should learn, because that is the proper function for one who is weak in intellect: if they would learn anything, let them ask their husbands at home (1 Corinthians 14:35). However, it is given to men to teach.

   Third, he recommends subjection, because it is natural for the soul to rule the body, and for reason to rule the lower powers. Therefore, as the Philosopher says, whenever any two things are related as the soul is to the body, and reason to sensuality, it is natural for the one with the greater amount of reason to rule and give orders, and for the other to be subject, since it is lacking in reason: he shall have dominion over you (Genesis 3:16).

3. Likewise, he states what is not permitted to women, saying they are not to use authority over the man, but to be in silence.

   Consequently, he forbids them to teach.

   An objection to this is the verse, the vision with which his mother instructed him (Proverbs 31:1). I answer that some teaching is public, and this does not belong to a woman (and thus he says "in the church"); other teaching is private, and by this means a mother teaches her son.

   But we read that Deborah taught the people of Israel (Judges 5:7). The answer is that her teaching came through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman. Furthermore, she did not preach publicly but gave advice under the influence of the Holy Spirit.

   Second, they are forbidden to use authority over the man: a woman, if she has superiority, is contrary to her husband . And the Philosopher says that the rule of women is the ruin of a family, just as the rule of tyrants is the ruin of a commonwealth.

   Accordingly, he forbids two things that are contrary to the two things suitable for her: teaching, which is opposed to being in silence, and having authority, which is opposed to being subject to the man.

4. Then, with the words for Adam was formed first, he gives the reason for what he had taught:

   1. From the order of creation.
   2. From the order of sin, with the words and Adam was not seduced.

5. Regarding the first, it should be noted that in the order of things, the perfect and the imperfect are arranged differently. In one and the same individual, the imperfect comes first in time, but the perfect is prior in nature, because nature proceeds from the imperfect to the perfect. But in different things, the perfect is prior in both time and nature, because nature always starts with what is perfect. This is the order we are now speaking of, because man is the perfect specimen of human nature, whereas a woman is an incidental man. Hence Adam was formed first: the Lord God formed man of the slime of the earth (Genesis 2:7). Then woman was formed as something imperfect originating from something perfect, namely, from a rib: for the man is not of the woman, but the woman of the man (1 Corinthians 11:8). That is why man is not said to be formed for the woman, but in the likeness of God: let us make man to our own image and likeness (Genesis 1:26). The woman, however, is for the sake of the man; therefore, the man should rule.

6. Second, he gives a reason from the order of sinning. The orders of coming into being and of ceasing to be are contrary, because that which is first in coming into being is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming into being begins first with Adam, and ceasing to be begins with the woman. Hence he says, Adam was not seduced—that is, not first—because he was the stronger; but the tempter approached the weaker one so that the stronger might be seduced more easily. Here he alludes to Adam’s words in Genesis. For when the Lord rebuked Adam, he said: the woman whom you gave me to be my companion, gave me of the tree and I did eat (Genesis 3:12). That is why he says, Adam was not seduced; but the woman.

   Now, seduction is of two kinds: one concerning an abstract principle and one concerning a concrete object, which involves the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice regarding a concrete object. But the woman was seduced by ignorance in the abstract when she believed what the serpent said. The man, however, did not believe this but was deceived in the concrete; and having never experienced the severity of God, he believed that he would be easily forgiven.

7. But ignorance is a punishment for sin; therefore, did the punishment precede the sin?

   I answer that it did not, because she was elated as soon as the serpent spoke and suggested that someone was concerned for her; and in that spirit of elation she was seduced. Therefore, the elation came first.

8. Then, with the words yet she shall be saved, he answers an unspoken question. Someone might say that if the woman is not for the man, and sin comes from her, she is harmful to men. But if something is not for someone but is harmful to him, it should be destroyed. Therefore, the woman should not be saved.

   The answer is that salvation is of two kinds: temporal, which is also common to animals, and eternal, which is proper to humanity: my salvation shall be forever (Isaiah 51:8). But the woman has lost neither of them: not the temporal, because she is not deprived of her female nature when a child is born; nor the eternal, because she is open to grace and glory because of her soul. Therefore, regarding the first, he says, she shall be saved and not rooted out; and this is through childbearing, to which she is ordained by God. Regarding the second, he says, if she continue.

   But since "if" implies a cause, does that mean that if she does not continue, she will not be saved? For the Apostle says that a woman does better if she does not marry.

   The answer is that this can be taken as a figure of speech, so that by "man" is understood the superior reason, and by "woman" the lower reason. Now good works are the product of the lower reason, just as charity is, which she conceives through the man and through which she is saved. The other explanation is literal, and the word through does not express a cause but a contrast. It is as if to say: the woman shall be saved, even if she participates in procreation—that is, if she marries and is not a virgin. Then through suggests an increase of salvation, as though by raising children for the service of God, she will be saved all the more: have you children? Instruct them and bow down their neck from their childhood .

   To attain eternal salvation, three things must be considered:

   1. Concerning the intellect, there is faith, through which the intellect is subjected to Christ; hence he says, in faith. Without faith it is impossible to please God (Hebrews 11:6).
   2. Because faith is worthless without charity, he immediately adds something concerning the affections, namely, and love. If I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Corinthians 13:2).
   3. Regarding the outward act, he mentions two virtues to counter lewdness. Lewdness consists of lust, against which he says, and sanctification (meaning chastity): this is the will of God, your sanctification; that you should abstain from fornication (1 Thessalonians 4:3). It also consists of drunkenness, against which he says, with sobriety: we should live soberly, and justly, and godly in this world (Titus 2:12).

Chapter 3