Thomas Aquinas Commentary 1 Timothy 3:1-3

"Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; no brawler, no striker; but gentle, not contentious, no lover of money;" — 1 Timothy 3:1-3 (ASV)

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).