Thomas Aquinas Commentary 1 Timothy 2:6-10

"who gave himself a ransom for all; the testimony [to be borne] in its own times; whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth. I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing. In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works." — 1 Timothy 2:6-10 (ASV)

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 .