 An important exception to the disputed-question format is Aquinas’s commentaries. These are often extremely useful for understanding his own philosophical thought. This is true most obviously of the philosophical commentaries, which cover most of Aristotle’s key works. The point holds true, however, for his biblical commentaries as well, because they regularly contain interesting discussions of wide-ranging philosophical topics (Stump 2010). One has to approach all of Aquinas’s commentaries with some caution, however, because his principal method of commentary is to produce a word-by-word paraphrase. This means that, if one does not read these works with one eye on the text being commented upon, a passage that may seem to represent Aquinas’s thought may instead be a rephrased version of what Aristotle (or Isaiah or Paul) said. Whether or not Aquinas’s paraphrase of a passage from Aristotle should be treated as a reflection of Aquinas’s own thought is a matter of some dispute (Jenkins 1996; Elders 2009), but readers should at least be aware of how these commentaries are structured. The passages most likely to shed light on Aquinas’s own thought are those where he breaks away from his line-by-line paraphrase to offer a brief lecture on some issue germane to a proper understanding of the underlying text.