Chapter 2
Prayers and Obedience
Lecture 1
Prayers for all men
2:1 I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men: [n. 57]
2:2 For kings and for all who are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2:3 For this is good and acceptable in the sight of God our Savior, [n. 60]
2:4 Who wills that all men be saved and come to the knowledge of the truth.
2:5 For there is one God: and one mediator of God and men, the man Christ Jesus: [n. 63]
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
55 . Above, he 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 states of men, at I will, therefore .
First he distinguishes the various ways of praying;
second, he shows for whom he should pray, at for all men ;
third, the reason, at for this is good .
56 . 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 the things necessary for a Christian life the most important is prayer, which is powerful against the dangers of temptation, and helpful toward making progress in good: the continual prayer of a just man avails much (Jas 5:16).
Therefore, he distinguishes prayer into four kinds, namely, supplications, prayers, intercessions, and thanksgivings . The first three pertain to obtaining benefits, and the last one to benefits already obtained.
In asking for benefits three things are required: first, that the one beseeching mention the cause why he should be heard; second, that the cause be reasonable; third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do: for they first think of a cause why they should be heeded; in the case of prayer this is not our 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 (Dan 9:18). This is achieved by the prayer called supplication , which is a testifying through sacred things, as when we say: by your passion and cross, deliver us, O Lord .
After this cause has been excogitated, it is necessary that we 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 (Ps 68:14). It is called prayer, because it is, as it were, the voice’s reason. For the persuasions of rhetoricians are called prayers, because they persuade; but it is done in one way in their case, and in another way in our prayers to God: for we do not intend to bend God’s will, which is always prepared to do good; rather, it is in order that our heart be elevated to God in prayer.
Third, intercessions : let him ask in faith, nothing wavering (Jas 1:6).
Finally, for gifts received, thanksgivings : in all things give thanks (1 Thess 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 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 beseech you (this is the supplication ).
In the Mass also there is supplication up to the moment of consecrating the Body and Blood, because they bring to mind sacred things which give us the confidence to supplicate; 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.
Or 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 .
57 . 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, at that we may lead .
58 . In regard to the first, therefore, he says that we should pray for all men ; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16).
But for whom 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 (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 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 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources.
59 . The utility 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, because 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 (Jer 29:7).
Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet ; in regard to the second, and a peaceable life .
And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, 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 (Wis 14:22). Holy men, on the other hand, use it properly, for they employ 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).
60 . Then when he says, for this is good , he gives the reasons for praying:
and he does two things;
first, he gives the reasons;
second, he proves something he had assumed, at for there is one God .
In regard to the first: first, he gives the reason from the nature of the work;
second, on the part of God, at and acceptable .
61 . He gives the reason from the nature of the work, because when something is good in itself, we should do it; but prayer for others is this type of thing, because it is an act of charity. Therefore, he says, for this is good : it is good in the sight of your saints (Ps 51:11).
62 . Also on the side of God, and acceptable in the sight of God : then you shall accept the sacrifices of justice (Ps 50:21), which could be offered only under charity. And he says, our Savior , because God alone saves: there is no savior besides me (Isa 43:11).
And he proves that it is acceptable, when he says, who wills that all men be saved : not willing that anyone should perish (2 Pet 3:9).
But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone. But if you say that he does not, because man does not will it, then it seems that the omnipotent is frustrated by a will that is not omnipotent.
The answer is that willing refers sometimes to the will of his good pleasure and sometimes to the 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, in the mode of a causal utterance, as when God is said to make something because he makes others do it: the Spirit asks for the saints (Rom 8:26), i.e., he causes them to ask. In this way God wills this, because he makes his saints will that all men be saved. This type of willing should be found in the saints, because they do not know who are predestined and who are not.
Second, when it is applied to a limited number, i.e., to all who are saved, because no one is saved except through his will; just as in one school the teacher teaches all the boys of this city, because no one is taught by anyone but he.
In a third way, when it is applied to the species of each individual but not to the individual of each species, i.e., no species of men are excepted from salvation; because formerly it was offered to the Jews only, but now to all men.
Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God’s will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God’s case, the salvation of all men considered in itself has a reckoning so that is might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; And 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).
63 . Then when he says, for there is one God , he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ’s witnesses.
He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: 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 (Rom 3:29).
64 . Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus . First, he proves his intent; second, he proposes a sign, at who gave himself .
He says, therefore: one mediator of God and men, the man Christ Jesus , and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God.
But 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 as man he is the mediator. Then he shares something in common to both extremes:
for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God’s justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.
Lecture 2
Women’s modesty
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
2:7 To which I am appointed a preacher and an apostle (I say the truth, I do not lie), a doctor of the gentiles in faith and truth. [n. 67]
2:8 I will, therefore, that men pray in every place, lifting up pure hands, without anger and contention. [n. 70]
2:9 In like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire: [n. 74]
2:10 But, as it becomes women professing godliness, with good works. [n. 77]
65 . Above, he said that God wills that all men be saved , and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony:
first, of other witnesses;
second, of himself, at to which I am appointed .
66 . He says, therefore: who gave himself a redemption for all . But did it suddenly come to God’s mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times . As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times , i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).
67 . Then when he says, to which I am appointed , he gives his own testimony:
first, he shows what his office is;
second, how he uses it, at I say the truth .
68 . He says, therefore: to which , i.e., unto the office of testifying, I am appointed , namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher , because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle , as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).
69 . The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie : all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles . Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.
But Matthew tells us: do not be called Rabbi (Matt 23:8).
I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; 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 (Isa 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 , i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth , as to the state of glory.
70 . Then when he says, I will, therefore , he comes down to the specific types of men.
In regard to this he does two things:
first, he instructs the men about prayer;
second, the women, at in like manner, women also .
71 . He says, I will, therefore, that men pray . And he requires three things of men in prayer: that it be assiduous, pure and quiet:
assiduous, because it should take place at all times and in every place . And 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, as the Jews, or not only on Mount Garizim, as the Samaritans (John 4:20–21). For a man can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 1:11).
But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matt 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 man should not appear singular in his outward actions because of the danger of doing them out of vain glory.
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, i.e., to have solitude and quiet.
72 . Prayer should be pure; hence 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 genuflections and the like are not of themselves pleasing to God, but only because by them, as by signs of humility, a man is internally humble; just as 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 (Lam 3:41). Lifting up pure hands , i.e., praying with a devout heart: yet if you will arrive early to God and will beseech the Almighty; if you will walk clean and upright, he will presently wake unto you and will make the dwelling of your justice peaceable (Job 8:5).
73 . Prayer should be quiet, i.e., without anger and contention .
And he mentions these two things: first, that the mind be without anger which disquiets 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 remedy of God? (Sir 28:3).
Prayer should be free of contention which can mean two things: first, according to a Gloss, that we not contend against God, disbelieving his words and murmuring against his commandments: O man, who are you who replies against God (Rom 9:20). Second, that we not contend against our neighbor, or break the peace with him through contention; for peace is necessary to the man who prays: if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done to them by my Father (Matt 18:19).
74 . Then when he says, in like manner, women also , he instructs the women:
first, in regard to prayer;
second, as to doctrine, at let the women learn in silence .
In regard to the first he does two things: first, he shows what is required of a woman praying;
second, he explains what he had said, at not with plaited hair .
75 . In regard to the first it should be noted that all things required of men praying are required also of women; that is why he says, in like manner, women also . As if to say: let them observe all that I have said. But he adds two things, namely, ornaments and modesty, saying, in decent apparel: adorning themselves with modesty . The reason for this is that since it is natural for women to be softer of body than men, so too they are weaker in reason. But it pertains to reason to arrange the acts and effects of each thing. Now decency consists in being ordained 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 short on reason, he requires external decency of them.
Likewise modesty is concerned with a base act; therefore, it is laudable in those who are inclined toward base actions, such as women and children. Hence this is praised in them but not in old men and in the perfect: a holy and shamefaced woman is grace upon grace (Sir 26:19).
Likewise, he demands sobriety, when he continues, and sobriety . For since reason is weak in women, whereas sobriety conserves reason’s vigor; nothing is more reprehensible in them than drunkenness. Hence it was the custom among the Romans not to give them wine.
76 . Not with plaited hair, or gold, or pearls or costly attire . Here he explains what he had said: first, in regard to apparel; second, in regard to shamefacedness, at but, as it becomes women . In regard to the first he rejects bodily adornment; second, he proposes the spiritual, at but, as it becomes women .
In regard to the first he says: what I have said about decent apparel is not to be understood of external apparel, because not with plaited hair , i.e., not with the head adorned or the whole body.
But women in particular adorn their hair, and this is natural for them (1 Cor 11:15). And 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 Cor 11:5); the other is artificial, and in regard to both coverings they adorn themselves, because they plait their hair; hence he says, not with plaited hair , i.e., curls: instead of curled hair, baldness (Isa 3:24). He also forbids artificial adornment, when he says, or gold, or pearls : whose adorning let it not be the outward plaiting of the hair or the wearing of gold, or the putting on of apparel (1 Pet 3:3). Or not with plaited hair and gold , i.e., 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 (Isa 3:17).
77 . But is this a sin?
The answer, according to Augustine, is that two things must be considered in regard to woman’s adornment, namely, simple adornment and paint. She is adorned simply by her attire, and gold, and such of the kind. But there can be sin associated with this for three reasons: first, from an evil intention; for example, if she intends to arouse concupiscence, make a display, or seek vainglory: a woman in harlot’s attire is prepared to deceive souls (Prov 7:10). Second, if it is done beyond the customs of the country; for that which is beyond the customs of the country proceeds from levity of mind. 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 paint, however, it is a sin. For women are not permitted to be decorated except for men; and men do not wish to be deceived, when women in paint appear before them.
Therefore, let there be no such adornment but as becomes women professing godliness . For the outward acts of a man are a clue to the inner man, as the habits of religious and clerics testify to their state. Hence 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, i.e., the worship of God; but externally to show by good works what is conformed to godliness; and to present ourselves externally as we are internally.
Or, I say that women should not adorn themselves outwardly except as becomes women professing godliness , i.e., 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 (Sir 19:27).
Lecture 3
Woman’s subjection
2:11 Let the woman learn in silence with all subjection. [n. 78]
2:12 But I do not suffer a woman to teach, nor to use authority over the man: but to be in silence. [n. 80]
2:13 For Adam was first formed; then Eve. [n. 81]
2:14 And Adam was not seduced; but the woman, being seduced, was in the transgression. [n. 83]
2:15 Yet she shall be saved through childbearing; if she continue in faith and love and sanctification with sobriety. [n. 85]
78 . Above, the Apostle instructed women in regard to prayer; here he instructs them in regard to doctrine:
first, he lays down his own law regarding their teaching;
second, he gives the reason for this law, at for Adam was first formed ;
third, he answers a tacit question, at yet she shall be saved .
In regard to the first he does two things: first, he shows what is suitable for women;
second, what is not, at but I do not suffer a woman to teach .
79 . In regard to the first he mentions three things that are suitable to women, namely, silence, discipline and subjection. These three things proceed from one source, namely, their lack of reason. So he imposes silence on them, when he says: let the woman learn in silence : if any man offend not in word, the same is a perfect man (Jas 3:2); let women keep silence in the churches, for it is not permitted them to speak, but to be subject, as also the Lord says (1 Cor 14:34). For the words of a woman are inflammatory: her conversation burns as fire (Sir 9:11).
Second, that they learn, because that is the proper function of one who is weak in intellect: if they would learn anything, let them ask their husbands at home (1 Cor 14:35). However, it is given to men that they teach.
Third, he recommends subjection, because it is natural for the soul to rule the body, and reason 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 (Gen 3:16).
80 . Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence .
Consequently, he forbids them to teach.
Against this, the vision wherewith his mother instructed him . (Prov 31:1). I answer that some teaching is public, and this does not belong to woman, and thus he says in the church, some is private, and by this a mother teaches her son.
But we read that Deborah taught the people of Israel (Judg 5:7). The answer is that her learning 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 have superiority, is contrary to her husband (Sir 25:30). And the Philosopher says that the dominion of women is the death of a family, as tyrants of a commonwealth.
Accordingly, he forbids two things against the two things that are suitable to her, namely, to be in silence and to be subject to to the man.
81 . Then when he says, for Adam was formed first , he assigns the reason for what he had taught:
first, from the order of creation:
second, from the order of sin, at and Adam was not seduced .
82 . In regard to the first it should be noted that in the order of things the perfect and the imperfect are differently ordained: because in one and the same individual the imperfect is prior in time, but the perfect is prior in nature, because nature proceeds from the imperfect to the perfect; but in diverse things the perfect is prior in time and in nature, because nature always starts with what is perfect. This is the order according to which we are now speaking, because man is the perfect specimen of human nature, whereas a woman is a man by happenstance. Hence Adam was formed first: the Lord God formed man of the slime of the earth (Gen 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 Cor 11:8). That is why man is not said to be formed for the woman, but to the likeness of God: let us make man to our own image and likeness (Gen 1:26). The woman, however, is for the sake of the man; therefore, the man should rule.
83 . Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman. Hence he says, Adam was not seduced , i.e., first, because he was the stronger; but the tempter approached the weaker in order that the stronger be seduced more readily. 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 (Gen 3:12). That is why he says, Adam was not seduced; but the woman .
Now seduction is of two kinds: in the abstract and in the concrete object, which is the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice in regard to a concrete object. But the woman was seduced by ignorance in the abstract, when she believed what the serpent said. But the man did not believe this, but was deceived in the concrete; and having never experienced the severity of God, believed that he would be easily forgiven.
84 . But ignorance is a punishment of sin; therefore, punishment preceded sin.
I answer that it did not precede, because she was elated as soon as the serpent spoke and suggested that someone was anxious about her; and in that spirit of elation she was seduced. Hence the elation preceded.
85 . Then when he says, yet she shall be saved , he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems 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 common also to brutes, and eternal, which is proper to man: my salvation shall be forever (Isa 51:8). But the woman has lost neither of them:
not the temporal, because she is not deprived of her sex as soon as a child is born; nor the eternal, because she is open to grace and glory by reason of her soul. Therefore, in regard to the first he says, she shall be saved and not rooted out; and this through childbearing , to which she is ordained by God. In regard to the second he says, if she continue .
But since, if it 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 inferior reason, as is charity which conceives through the man and through which she is saved. The other explanation is literal, and the through does not express a cause but a repugnance. As if to say: the woman shall be saved, even if she enters by way of generation, i.e., if she marries and is not a virgin. Then the through suggests an increase of salvation, as though by generating children for the service of God, she will be saved the more: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
As far as the attainment of eternal salvation is concerned, there are three things to be considered: first, something in regard to the intellect; second, something in regard to the affections; third, something in regard to the external act.
In the intellect is faith, through which the intellect is subjected to Christ; hence he says, in faith : without faith it is impossible to please God (Heb 11:6). And because faith avails nothing without charity, he immediately adds something in regard to 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 Cor 13:2). In regard to the outward act he mentions two things against lewdness, which consists in two things, namely, in lust; and in regard to this he says, and sanctification , i.e., in chastity: this is the will of God, your sanctification; that you should abstain from fornication (1 Thess 4:3), and in drunkenness, against which he says, with sobriety : we should live soberly, and justly, and godly in this world (Titus 2:12).