Thomas Aquinas Commentary 1 Timothy 3:4-11

"one that ruleth well his own house, having [his] children in subjection with all gravity; (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being puffed up he fall into the condemnation of the devil. Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil. Deacons in like manner [must be] grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them serve as deacons, if they be blameless. Women in like manner [must be] grave, not slanderers, temperate, faithful in all things." — 1 Timothy 3:4-11 (ASV)

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.

In regard to the body, he does two things:

• 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.

Regarding the first part, he does two things:

• 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.

Regarding the first of these, he does two things:

• 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."