Thomas Aquinas Commentary 1 Timothy 3

1. Previously, the Apostle instructed Timothy on matters concerning the true faith and the worship of God. Here, he discusses the appointment to ecclesiastical offices.

   • First, the instruction itself.

   • Second, the occasion or need for this instruction, indicated by the phrase these things I write to you.

   Regarding the first part, he does two things:

   • First, he instructs him on matters concerning bishops.

   • Second, he instructs him on matters concerning deacons, beginning with deacons in like manner.

2. But since Dionysius declares that there are three orders—namely, bishops who rule, priests who enlighten, and deacons who cleanse—why does the Apostle make no mention of priests?

   The answer is that priests are included under the term bishop, not as if the two orders are not truly distinct, but only distinct in name. For “priest” is the same as “elder,” and “bishop” is the same as “overseer.” Hence, priests and bishops are interchangeably called both bishops and priests.

   Concerning this, he first discusses the desire to attain the episcopate, and second, he discusses the qualities of a bishop, starting with therefore, a bishop must be.

3. He begins his instruction by noting that it is a faithful saying, meaning what I am about to say or have already said is true: these words are most faithful and true (Revelation 22:6). If a man desires the office of a bishop, he desires a good work. Some have used these words as a reason to aspire to the office of bishop and priest without correctly understanding the meaning of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: scopos is the same as “watcher,” and epi means “above.” Hence, the word episcopus means, as it were, one who watches from above: an overseer.

   Therefore, two things must be considered in a bishop: his high office and his beneficial actions for the faithful. Some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is and what a person who desires to be a bishop is really desiring: good work. He does not say that the person has a good desire, but that he desires good work, namely, the welfare of the faithful.

4. But is it lawful to desire the office of a bishop? Augustine says: “No. The higher place, without which the people cannot be ruled—even if it is properly maintained and administered—is unbecoming to desire.” The reason is that no one should desire what exceeds his abilities, as if he were equal to its demands; otherwise, he would be a fool. As Horace says, “One who is ignorant of warfare should abstain from taking up arms.”

   Therefore, a person can properly desire to be a bishop only if his abilities are equal to its demands. But no one is truly fit for this, because a prelate, by reason of his high position and duties, should excel all others in his manner of life and in his contemplation, so that in comparison to him, others are like a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances—and in that case, he does not know what he is seeking, because this is not the episcopate—or he desires the work itself, and this is to be guilty of pride. The office should therefore be refused, unless it is imposed upon him.

5. If you argue that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter, then it should also be lawful to seek the former.

   I answer that perfection is not the same in one as in the other. The episcopal state presupposes perfection; consequently, unless one is perfect, he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it if he does not have it. This is evident from John, where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matthew 19:21).

   Therefore, the view to be taken of the office of bishop is that it is a good work: neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Peter 5:3). It is as if to say: if you desire the office of a bishop, this is what you are desiring—namely, good work.

6. Then he mentions the qualities of a bishop when he says, a bishop must be blameless.

   • First, he describes this quality in general.

   • Second, he describes it in detail, beginning with the husband of one wife.

7. He says, therefore: I say that he desires a good work, but not everyone is fit for this work, for he must be blameless. Hence it is said of Zechariah that he walked in all the commandments and justifications of the Lord without blame (Luke 1:6). And elsewhere, whosoever of your seed throughout their families has a blemish, he shall not offer bread to his God (Leviticus 21:17).

   However, it should not be thought that he must be entirely free from all fault, because it is said: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor should it be said, as some have, that anyone who has sinned mortally after baptism is unfit, because then there would be very few candidates. What is required is that he be blameless, that is, not subject to any sin that would bring reproach, because it is unfitting for one who should be a rebuker of others to be deserving of rebuke himself: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matthew 7:5).

8. Then, when he says, the husband of one wife, he describes the bishop in detail:

   • First, in his personal character.

   • Second, in relation to others, beginning with having his children in subjection.

   Regarding the first, he does two things:

   • First, he lists the virtues with which he should be adorned.

   • Second, he lists the vices from which his mind should be free, beginning with not given to wine.

9. Every moral virtue is concerned primarily with the passions. There are two passions in particular that relate to holiness: chastity and sobriety, because the soul is mainly disturbed by the pleasures of touch. Therefore, he first mentions something that pertains to chastity when he says, the husband of one wife. He says the same in his letter to Titus (Titus 1:6).

   In the interpretation of this passage, there is a disagreement between Augustine and Jerome. Jerome says that this is to be understood as applying after baptism, because if a man had two wives before baptism—either one first and another later—that is no obstacle to ordination, because all this is erased by baptism. But Augustine and Ambrose say the opposite: that if he had two wives, whether before or after baptism, he cannot be ordained.

10. As a matter of fact, does baptism remove everything?

    I answer that it does, as far as sins are concerned, but not as far as irregularities are concerned. Some irregularities are incurred without sin, since they apply only to members of the Church, whereas marriage is not a sin even among pagans.

11. But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines?

    I answer that this is forbidden not only because of the lack of self-control involved, but also because of the symbolism of marriage, which represents the union between Christ and the Church. There is one spouse, Christ, and one Church: one is my dove (Song of Solomon 6:8).

12. Second, he deals with sobriety when he says, sober: we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should be watchful: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8). Drunkenness is an obstacle to watchfulness: be sober and watch (1 Peter 5:8).

13. Third, he describes a quality of mind when he says, prudent, because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matthew 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season? (Matthew 24:45).

14. Then he lists the virtues that regulate external actions:

    • First, in relation to himself.

    • Second, in relation to others.

15. In relation to the bishop himself, he says, of good behavior, chaste. There is good behavior when the bishop has proper composure in his actions and words, for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a fitting manner: rich men in virtue, studying beauty .

    This is required in bishops because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is . Therefore, since the bishop is placed before the gaze of all, he should be a man of good behavior. Hence, it is said of Ambrose that he refused to ordain certain men because their walk was undisciplined. Furthermore, it sometimes happens that one observes indecent things in another’s words or actions. To react properly to these, he should have the modesty to be ashamed if he sees or hears them. As Augustine says, “The unchaste eye is the messenger of the unchaste heart.” And Scripture says, for the grace of her modesty is above gold .

16. Then, when he says, given to hospitality, a teacher, he discusses the bishop's office in relation to others. A bishop is expected to feed his sheep. Now, alms are of two kinds: spiritual and physical. Hence, he should feed them with both.

    Regarding physical alms, he says, given to hospitality, that is, to pilgrims and guests: pursuing hospitality (Romans 12:13); and do not forget hospitality (Hebrews 13:2); my door was open to the traveler (Job 31:32). Regarding spiritual alms, he says, a teacher: and he gave some pastors and teachers (Ephesians 4:11). This is the primary function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jeremiah 3:15).

17. Then, when he says, not given to wine, not a striker, but modest, he addresses the opposite vices. He removes three things: one pertains to inordinate desire, the second to anger, and the third to avarice.

    Regarding the first, he says, not given to wine. This implies more than is explicitly stated: be not drunk with wine wherein is luxury (Ephesians 5:18). It is as if to say: not a glutton, not a drunkard.

    Regarding anger, he mentions two things. First, concerning the outward act, he says, not a striker. It is significant that he mentions this after he spoke of wine, for drunkards are very quick to start fights. Then he says, but modest, meaning patient: let your modesty be known to all men (Philippians 4:5). For when Christ was struck, he did not strike in return. Second, concerning words, he says, not quarrelsome: the servant of the Lord must not quarrel (2 Timothy 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Corinthians 11:16). This is because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion, Christ said: peace I leave with you, my peace I give unto you (John 14:27).

    Regarding temporal things, he says, not covetous, because the bishop is appointed judge and administrator of the Church. If he is covetous, it will be easy for him to stray from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exodus 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jeremiah 6:13).

1. Previously, the Apostle outlined the qualities a bishop should possess in himself. Now he describes the qualities he should have in his relationships with others:

1. First, in relation to his own household.
2. Second, in relation to the congregation in the Church, in that he must not be a new convert.
3. Third, in relation to unbelievers, in that he must have a good testimony.

Regarding the first point, he shows what a bishop should be in relation to his own family, and second, the reason for this, beginning with but if a man.

Concerning the first part, he does two things: first, he shows that a bishop is expected to know how to rule his own family properly; second, that he must instruct his children well, as in having his children in subjection.

2. He says, therefore, that a bishop should rule his own house well—that is, his family—governing it properly. Good government involves not only acquiring goods, because these are not the goal of household management but its tools. Its ultimate purpose is a righteous life: living at peace in their house .

3. The most important members of the home are the children. Therefore, he says regarding them, having his children in subjection. This means he should rule his children without being softened by a tender affection, with which he sometimes indulges them.

Among the things required of the children of bishops is that they be chaste. Hence, he adds, with all chastity, because their evil lives would be a witness against their parents and the bishop: as the judge of the people is himself, so also are his ministers; and what manner of man the ruler of a city is, such also are they who dwell within ; for the children who are born of unlawful beds are witnesses of wickedness against their parents in their trial . The second reason is that people flock to the bishop’s house; therefore, his children should be chaste. The opposite of this is described in 1 Kings: when Heli was old, he learned all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle (1 Kings 2:22). For this, Heli was punished by the Lord.

4. Then, when he says, but if a man does not know, he gives the reason for his admonition.

For it might be said, "If a bishop rules his family well, what does that have to do with his care of the community?" And so he says, if a man does not know how to rule his own house, how shall he take care of the Church of God? As it is written, He that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10).

Yet it frequently happens that some cannot govern a small family well but do well in large ones. But when he says, does not know, this ignorance refers to negligence. For one who neglects small things easily neglects greater things, although one who is not bothered by minor things does sometimes do well in more important matters.

5. Next, he shows how a bishop should behave in relation to the congregation within the Church, in which he should not be a new convert but mature in the faith. Hence he says, not a neophyte, that is, someone just recently received into the faith: of these men who have companied with us all the time that the Lord Jesus came in and went out among us (Acts 1:21); gather unto me seventy men of the ancients of Israel whom you knowest to be ancients and masters of the people; and you shall bring them to the door of the tabernacle of the covenant and shall make them stand there with you (Numbers 11:16). But, as it is said: venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is gray hairs .

It sometimes happens that grace abounds in certain new converts who, despite their youth, have the maturity of older persons. They may be granted an exception from this requirement, as happened with Ambrose under divine inspiration. Therefore, what the Apostle says here applies to those who are new converts both in age and in virtue. The reason for this is lest, being puffed up with pride, he fall into the judgment of the Devil. For when someone new in the faith is promoted to a high position, he may think himself better than others and regard himself as indispensable, as though the Church could not function without him.

And he says, of the Devil, because the Devil was condemned for the sin of pride.

6. Then, when he says, moreover, he must have a good testimony, he shows how the bishop must behave in relation to the multitude of unbelievers. First, he must have a good reputation: walk with wisdom toward those who are without (Colossians 4:5); having your conversation good among the gentiles (1 Peter 2:12). This is required of a bishop because the character of the entire congregation is judged by its leader.

But this seems to be opposed to what is stated in 2 Corinthians: by evil report and good report (2 Corinthians 6:8).

I answer that an evil report sometimes arises from sin in the one being spoken of, and this is what the Apostle forbids here. But sometimes it arises from the malice of the slanderer, and in this case, one must be patient. This is what the Apostle has in mind in that passage. But here he is speaking about elevating someone to the office of bishop; if such a person is good and has become the target of evil reports, he must bear it patiently.

Second, he assigns the reason, when he says, lest he fall into reproach. Here he touches upon a double danger. The first is that he may fall into reproach and lose his authority: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matthew 7:5). The second is that he may fall into the snare of the Devil by enduring criticism impatiently and thus inciting his enemies to hatred or despair. A bishop becomes hateful to the laity because of his negligence in worshiping God with divine praise: you have departed out of the way and have caused many to stumble at the law: you have made void the covenant of the Lord; therefore, have I also made you contemptible and base before all people (Malachi 2:8).

7. Then, when he says, deacons in like manner, he shows what pertains to deacons, which in Greek means "ministers." In the early Church, there were three orders, as Dionysius says: bishops, priests, and ministers. They were not divided into various stages, but all were of one order because of the scarcity of ministers and the infancy of the Church.

First, therefore, he shows how deacons should be in themselves; second, how they should be in relation to others, beginning with the women in like manner.

Regarding the first point, he does two things: first, he shows what qualities they should have in themselves; second, how they are to be examined, beginning with and let these also.

Regarding the first part, he does three things. He shows the qualities they should possess:

• First, in regard to their own bodies.
• Second, in regard to external things, with not greedy of dishonest gain.
• Third, in regard to other things, with holding the mystery of faith.

• First, concerning the qualities of the whole body.
• Second, concerning the bridling of the tongue, with not double-tongued.

8. He says, therefore: I say that bishops are obliged to be chaste, and the same applies to deacons. The opposite quality makes one unfit for spiritual tasks, for it turns the mind away from spiritual things, whereas the mind must be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isaiah 52:11); let your loins be girt (Luke 12:35).

9. Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. Regarding speech, he says, not double-tongued: the tongue of a third person has disquieted many, and scattered them from nation to nation . For a double-tongued person has two tongues. Such deacons would not be ministers of peace.

Regarding taste, he says, not given to much wine: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Proverbs 23:29–30); woe to you who are mighty to drink wine, and stout men at drunkenness (Isaiah 5:22).

10. Then, when he says, not greedy of dishonest gain, he shows how they should be in regard to external things.

For the desire for gain not only turns a person from justice but also from the truth, so that he says things that are not fitting. Consequently, deacons are forbidden temporal gain, which is understood to mean any dishonest gain.

11. But regarding their inner life, he says, holding the mystery of faith in a pure conscience. First, he instructs them about the faith; second, about purity of conscience.

Hence he says, the mystery of faith, and not just "faith," meaning they should have not only faith but also an understanding of what is hidden within the faith. For a mystery is something hidden. Ministers should know not only those matters about the faith which are known to the people but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Peter 3:15).

Also, they must have a pure conscience, because an impure one causes one to err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Timothy 1:5).

12. Then, when he says, and let these also first be proved, and so let them minister, he shows how they should be examined.

Someone might object, "I consider all men good, for that should be your disposition." But for their promotion, all are to be examined; hence, they too are examined. Therefore, he says, and let these also first be proved and so let them minister,

having no crime, that is, no mortal sin. For he is not demanding that they be free of venial sin: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor does he say, had no crime, but having no crime, meaning that those who are notorious for sin are guilty of having a bad reputation. Otherwise, this would disgrace the keys of the Church.

13. Then, when he says, the women in like manner, he shows how they should be characterized.

• First, he gives his instruction.
• Second, he gives the reason, beginning with for they who have ministered well.

• First, he shows how they should have been characterized in regard to their wives, referring to the wives they had in the early Church, and he speaks about that state of life.
• Second, in regard to their children, with who rule well their children.

• First, he describes what their wives should be.
• Second, how deacons should be in regard to them, beginning with let deacons.

14. Of their wives, he requires four things: chastity, modesty, sobriety, and faithfulness.

He says, therefore, in like manner; as he said of deacons, so of women he says that they should be chaste: a holy and shamefaced woman is grace upon grace . Likewise, they should be moderate in speech, not slanderers: if a serpent bit in silence, he is nothing better who backbites secretly (Ecclesiastes 10:11). And sober, which is a woman’s most brilliant ornamentation: in like manner women adorning themselves with modesty and sobriety (1 Timothy 2:9). And faithful in all things, both to God in regard to the true faith, and to their husbands.

15. But what sin is a deacon guilty of if his wife is wicked?

I answer that a person is excluded from an office not only for his own sins but also for any obstacle that hinders its proper function. Therefore, if in addition to their own sins their wives could be sinful, two obstacles would arise. First, since they are wicked, they require more care, leaving their husbands with less time to devote to the Church's ministry. Second, men can be corrupted by their wives. He would also be in danger, because many of the Church’s ministers must enter other people’s houses.

16. But the Cataphrygians said that since deacons must deal with women in their ministrations, women should be ordained to sacred orders.

But it should be noted that in the law, some women are sometimes called "deaconesses," not because they hold this sacred order, but because of some other office they perform for the Church, just as in Greek a "minister" is called a "deacon."

1. Above, the Apostle showed what the character of deacons and their wives should be; here he shows how deacons should behave toward their wives, children, and family. He structures this by:

   1. Giving the advice.
   2. Giving the reason, which begins with, for they who have ministered well.

2. He says, therefore: I have said that the wives of deacons should be chaste. If chastity must be possessed by their wives for the good of the deacons, it is doubly necessary in the deacons themselves, so that they may be completely free from relations with women. But because so few men could fulfill this requirement, he says that at least they should be husbands of one wife. For if they have had several, it is a sign of incontinence and is contrary to the meaning of the sacrament of matrimony. That is why the Lord instituted matrimony as a state of one to one. That is also why the first wife is blessed, but not the second.

3. Then he admonishes them on how they should behave toward their children when he says, who rule well their children, by instructing them well in good discipline and a good life: have you children? Instruct them and bow down their neck from their childhood .

4. Then he exhorts them to rule their whole house well—that is, their family—namely, with gentleness: be not as a lion in your house, terrifying those of your household and oppressing those who are under you .

   He gives the reason for this when he says, for they who have ministered well shall purchase to themselves a good degree. It is as if to say: What you expect of bishops is reasonable, because they are prelates. But why expect this from a deacon, who is a minister?

   He answers this when he says, they who have ministered well shall purchase to themselves a good degree. First, he shows that the good use of this ministry is a path to a higher dignity; second, it is a road to eternal life. Regarding the first, he says, they who have ministered well in exercising the office of deacon, shall purchase to themselves a good degree—that is, they deserve to be promoted to a higher dignity: because you have been faithful over a few things, I will place you over many things (Matthew 25:21). And he says good, because, as said above, if a man desire the office of a bishop, he desires a good work (1 Timothy 3:1).

   But they do not find their ultimate purpose in this; rather, along with this they are rewarded by God: where I am, there also shall my minister be (John 12:36). And so he says, and much confidence—that is, in the help of grace in the present life and of glory in the future. And this is in the faith which is in Christ Jesus, meaning, through the faith of Christ: and such confidence we have through Christ towards God (2 Corinthians 3:4); I will deal confidently and will not fear (Isaiah 12:2).

5. Then when he says, these things I write to you, he presents the reason for all the previously mentioned admonitions. He does this in three steps:

   1. He excludes a supposed reason.
   2. He states the true one, at but if I tarry.
   3. He assigns the reason for that, at which is the Church.

6. Regarding the first point, it should be noted that from what Paul had written, Timothy could have supposed that he would never see Paul again; otherwise, it would seem superfluous to write letters to him. Hence Paul says, these things I write to you, hoping that I shall come to you shortly. He called him son because he was very dear to him: for this cause have I sent to you Timothy, who is my dearest son (1 Corinthians 4:17).

   And he says hoping, as if not certain: having more things to write unto you, I would not by paper and ink; for I hope that I shall be with you and speak face to face (2 John 1:12). I write, therefore, even though I have hope, because hope should not be prolonged too much: it is the part of man to prepare the soul; and of the Lord to govern the tongue (Proverbs 16:1).

7. Hence he says, but if I tarry long; for we would have come unto you, I Paul indeed, once and again: but Satan has hindered us (1 Thessalonians 2:18). I write that you may know how you ought to behave yourself in the house of God: God makes men of one mind to dwell in a house (Psalms 67:7).

8. Then when he says, which is the Church of the living God, he gives the reason why one should behave properly in it. Second, he gives the reason for this reason, which is twofold:

   1. By commending the Church.
   2. By commending the unity of the Church, at and evidently great.

   Regarding the first point, he does two things:

   1. He commends the Church based on the one whose Church it is.
   2. He commends it based on the truth of the Church itself, at the pillar.

9. Based on the one whose Church it is, it is the Church of the living God. For a church is, as it were, an assembly, because in the Church is found the assembly of believers: whom he called, them he also justified (Romans 8:30). And they are assembled for God: that they also may be one in us (John 17:21).

   Hence he says, which is the Church of God, and adds, living, to distinguish it from other gods to whom the Gentiles are assembled. For these gods are dead, but the God of the Church is living: as the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26). Consequently, we must behave in it so as to be spiritually alive: holiness becomes your house, O Lord (Psalms 92:5).

10. The second reason is from the truth of the Church. For it is natural for humans to desire knowledge of the truth, since truth is the perfection of the intellect. Hence Augustine says that humanity's ultimate purpose is happiness, which is nothing less than joy in the truth. This truth was discovered by philosophers through creation (Romans 1:19), but they wavered. They were not certain of the truth, both because they had been corrupted by errors and because there is hardly one truth on which all agree.

    But in the Church there is firm knowledge and truth; hence he says, the pillar: my throne is in a pillar of a cloud ; their heads shall be of gold and the sockets of brass (Leviticus 26:37). They are called golden because they are holy in themselves. And ground, that is, in relation to others, because they cannot be strengthened in the truth except by the sacraments of the Church: and you being once converted, confirm your brethren (Luke 22:32); I have established the pillars thereof (Psalms 74:4). Therefore, because the Church is the assembly of God and gives knowledge of the truth, we ought to be in it.

11. Then when he says, and evidently great, he commends the truth of the Church. He commends:

    1. Christ, for whose manifestation it was revealed.
    2. Its exaltation, at is taken up into glory.

    But he commends Christ in two ways:

    1. Regarding his divine nature.
    2. Regarding the human nature, at which was manifested in the flesh.

12. He says, therefore, and evidently great is the mystery of godliness. A mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God’s heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Corinthians 2:11); my secret to myself (Isaiah 24:16); verily you art a hidden God (Isaiah 45:15). And this is the word of God in the Father’s heart: my heart has uttered a good word (Psalms 44:2).

    Of course, this secret is the mystery of godliness. But a person's secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Psalms 93:11). Because this mystery restores the world, it is called a mystery of godliness. It is also great, because it is the true God who is immense.

13. Therefore, this secret which was locked in God’s heart became man. Hence he describes him second regarding his human nature: first, regarding the flesh; second, regarding the soul.

    Regarding the first, he says, which was manifested in the flesh. Just as a word concealed in the heart is revealed by an audible word, so the Word of God, residing in God’s heart, was revealed in the flesh: the Word was made flesh and dwelt among us (John 1:14).

    Regarding the soul, he says, was justified in the Spirit. This is explained in two ways. First, so that it would not be believed that the flesh was conceived beforehand, he says that it was not, because it was in the Spirit—that is, it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matthew 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or, it can be understood as the human spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matthew 27:50). And so he revealed himself in the flesh, while still with the Spirit. And I say with a justified Spirit, because he is just without any blemish.

14. Then when he says, appeared, he describes his manifestation:

    1. The one made to the angels.
    2. The one made to humans, at has been preached.

15. He says, therefore, that the mystery which appeared to angels exceeded even their knowledge. Something is said to "appear" when it has the power to be seen or not be seen, and is not subject to the power of the viewer. Hence we do not say that a stone appeared to me, but that I saw a stone. Therefore, if an angel had in its own nature and power the ability to see the Word, the Word would not be said to "appear" to the angel; rather, the angel would see him whenever it willed. And therefore, the Apostle says, appeared unto angels, because they did not see him by their own nature.

    But it is true that he appeared to angels from the very beginning, when, after they turned from themselves, he deified them. But when he became incarnate, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity his brightness appeared to the angels, which had never before been seen in its reality by humans.

16. And this happened in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was revealed.

    In the past, it is true that he was known only to the Jews, but now also to the Gentiles. Hence he says, has been preached unto the gentiles: going, therefore, teach all nations (Matthew 28:19); declare his glory among the gentiles (Psalms 95:3). And this succeeded, because he is believed in the world, which is what the Lord prayed for (John 17:26). It is remarkable that the whole world was converted by people who were simple, poor, powerless, and of low status: there are not many wise according to the flesh, not many mighty, not many noble (1 Corinthians 1:26). And this was so that no flesh should glory in his sight (1 Corinthians 1:29).

17. Second, he shows that God’s truth alone does this, because he was taken up in glory. This refers to Christ, because after he was revealed, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Philippians 2:11).