[Commentaria in Epistolas S. Pauli; Ad Timotheum Epistola Prima]

Primasius of Adrumet was a distinguished sixth-century bishop and theologian from Adrumetum (modern Sousse, Tunisia) in Roman North Africa. Flourishing during a time of significant religious and political upheaval—including the Vandal and Byzantine occupations—Primasius played a pivotal role in the Latin Christian tradition. He is best remembered for his Commentary on the Apocalypse (Book of Revelation), one of the earliest and most influential Latin exegeses on this challenging biblical text. Drawing upon the works of earlier African theologians such as Ticonius and Augustine, Primasius offered a synthesis of traditional allegorical interpretation with close textual analysis, preserving fragments of otherwise lost commentaries and advancing the theological understanding of apocalyptic literature in the West. As bishop of Adrumetum, Primasius participated in the major theological controversies of his age, most notably the “Three Chapters” dispute, which addressed issues of Christology and orthodoxy, and led him to attend the Second Council of Constantinople in 553 CE. There, he acted as a significant representative of the African episcopate, demonstrating both intellectual acuity and diplomatic skill. Primasius’s legacy lies in his contribution to biblical scholarship and the preservation of African Christian intellectual traditions during a transformative period for the Church. His works remained influential throughout the Middle Ages, cited by later commentators and recognized for their blend of fidelity to tradition and independent insight.

Primasius of Adrumet was a distinguished sixth-century bishop and theologian from Adrumetum (modern Sousse, Tunisia) in Roman North Africa. Flourishing during a time of significant religious and political upheaval—including the Vandal and Byzantine occupations—Primasius played a pivotal role in the Latin Christian tradition. He is best remembered for his Commentary on the Apocalypse (Book of Revelation), one of the earliest and most influential Latin exegeses on this challenging biblical text. Drawing upon the works of earlier African theologians such as Ticonius and Augustine, Primasius offered a synthesis of traditional allegorical interpretation with close textual analysis, preserving fragments of otherwise lost commentaries and advancing the theological understanding of apocalyptic literature in the West. As bishop of Adrumetum, Primasius participated in the major theological controversies of his age, most notably the “Three Chapters” dispute, which addressed issues of Christology and orthodoxy, and led him to attend the Second Council of Constantinople in 553 CE. There, he acted as a significant representative of the African episcopate, demonstrating both intellectual acuity and diplomatic skill. Primasius’s legacy lies in his contribution to biblical scholarship and the preservation of African Christian intellectual traditions during a transformative period for the Church. His works remained influential throughout the Middle Ages, cited by later commentators and recognized for their blend of fidelity to tradition and independent insight.

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1ST TIMOTHY CHAPTER II.

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I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks. ]

Supplication is more firm than prayer. Item otherwise: Supplications are made for sins past or present; prayers for obtaining those things which we hope: intercessions, when we intervene for others: giving of thanks, when we obtain those things which we ask; or certainly, when for the immense benefits of God we render thanks and praises.

Giving of thanks. ]

Let us give thanks to him who hath made us worthy to obtain even for others.

For all men. ]

Even to pray for persecutors.

For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. ]

That they may know God, or that they may have nations subject unto them: for in their peace our quiet consisteth: for if they be Christians, the assault of persecution shall cease.

For this is good and acceptable in the sight of God our Saviour. ]

That ye also, as he, may desire all men to be saved.

Who will have all men. ]

Hence it is proved that God doth not compel any man by force that he should perish; but he who perisheth, perisheth by his own merit; and they who are saved, are saved by the grace and mercy of God. For according to the figure synecdoche here, all, we ought to take the whole from the part.

To be saved. ]

But wherefore are not all saved? Because God is just and merciful: that many are damned, is the merit of them that perish; that many are saved, is the gift of him that saveth. For that the guilty should be damned, the justice of God is blameless; that the guilty should be justified, is the ineffable grace of God: for by many benefits they are hardened.

And to come unto the knowledge of the truth. ]