Thomas Aquinas Commentary 1 Timothy 4

1. Previously, the Apostle instructed Timothy on matters concerning the Church’s disposition in spiritual things: the teachings of the faith, the worship of God, and the qualities required of its ministers. Here, he instructs him on the Church’s disposition regarding external things, which he divides into two topics:

1. Regarding food.
2. Regarding riches and the different states of people, beginning with the section on whoever are servants under the yoke.

Concerning food, he does two things:

1. He addresses the use of foods.
2. He addresses its distribution in chapter five, beginning with honor widows (1 Timothy 5:1).

Regarding the use of foods, he does two things:

1. He rejects superstitious abstinence.
2. He shows that godliness is preferable to lawful abstinence, beginning with exercise yourself unto godliness.

In rejecting superstitious abstinence, he does two things:

1. He states the false doctrine concerning unlawful abstinence.
2. He instructs Timothy to present these things to the brothers, at the words proposing these things.

Regarding the false doctrine, he does two things:

1. He exposes the error.
2. He refutes it, beginning with which God has created.

The error is exposed by foretelling it from the perspective of both:

1. The deceived.
2. The deceivers, at the words speaking lies in hypocrisy.

Finally, concerning the deceived, he does three things:

1. He discloses the author of the announcement.
2. He describes the defection from the faith, beginning with that in the last times.
3. He explains the cause of the defection, beginning with giving heed.

2. He says, therefore: great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit (1 Timothy 3:16). But regarding this mystery, the Holy Spirit foretells something of the future, for it is his role to reveal mysteries: the things that are to come he will show you (John 16:13). The Spirit, therefore, foretells the secrets that lie in the Father’s heart. Previously he spoke in figures: if there is among you a prophet of the Lord, I will appear to him in a vision or I will speak to him in a dream (Numbers 12:6); I have multiplied visions and I have used comparisons by the ministry of the prophets (Hosea 12:10). But in the New Testament, the Spirit manifestly says, for Christ promised, he will show you plainly of the Father (John 16:25).

3. And he foretells a coming defection from the faith. Hence he says, in the last times some will depart from the faith. The "last times" refers to the final era, because we are the ones upon whom the final ages have descended. Yet in this world, the later it is, the closer we are to the last day. And just as in the early Church faith was very fervent on account of its nearness to Christ and the recently instituted sacraments, so in the last days, as compared to the days of the apostles, some will depart from the faith because they are carnal, and error will abound: gather yourselves together that I may tell you the things that shall befall you in the last days (Genesis 49:1).

4. The cause of the defection is twofold. One is from the Devil, who seduces: but I fear lest as the serpent seduced Eve by his cunning, so your minds should be corrupted (2 Corinthians 11:3). Therefore, he says, giving heed to spirits of error, namely, to demons whose work is to lead people into error: he is a liar and the father of it (John 8:44); I will go forth and be a lying spirit in the mouth of all his prophets (1 Kings 22:22). And he says spirits, because the head Devil has many subordinates.

But how will they give heed? Will they see him? No, but the demons will speak in them. Therefore, he mentions the second cause: false doctrines. According to a Gloss, he calls false teachers "devils," and deservedly so. For just as good men are sometimes called angels, so evil men, because of the degree of their wickedness, are called demons: Have I not chosen you, the twelve, and one of you is a devil? (John 6:70).

5. On the part of those deceived, the cause is also twofold: one is their falsity, and the other is the perversity of their conscience. Regarding the first, he says they are doctrines of devils, that is, of men possessed by a devil; of devils, I say, speaking lies: how long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart? (Jeremiah 23:26). Note that no one can deceive another with a simple lie unless it is covered with the appearance of truth. And so, they could never succeed in deceiving unless they pretended to have a good intention or put a cloak over their pretense or false authority: let no man deceive you with vain words (Ephesians 5:6); having an appearance indeed of godliness, but denying the power thereof. Now these avoid (2 Timothy 3:5).

And they are doctrines of devils, I say, having their conscience seared. Flesh is said to be seared when it is corrupted by fire and is in such a condition that rot flows from it continuously. In the same way, by the fire of a perverse will—of anger, of hatred, of sinful desire—the conscience is ulcerated, and the false doctrine of devils continually issues from it: both their mind and their conscience are defiled (Titus 1:15).

6. Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matthew 19:6); and a woman sins not, if she marry (1 Corinthians 7:28). Likewise, the Manicheans forbid the use of foods; that is, they command abstinence from foods.

Now, abstaining from foods can be lawful when it is for the purpose of taming the flesh, as Timothy abstained from wine, or to avoid scandal, as the Apostle says in 1 Corinthians: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Corinthians 8:13). But it can be unlawful: first, when it involves obeying false laws, as though the observances of the Old Law were still in effect, contrary to the Apostle in Galatians (Galatians 2:14–15); second, when it accords with the heresy of the Manicheans. This is not because it is commanded by the Law (which they reject), but because they say that a divine nature is an ingredient in flesh, eggs, wine, and so on—that is, in certain particles of these foods.

The Apostle does not seem to be referring here to the foods forbidden by the Old Law, but to those forbidden by the Manicheans, because he says, in the last times. And he calls those Manicheans "devils" because they give more honor to the Devil than other heresies do, since they regard him as a principle equal to the good God, viewing him as the principle of all visible things. But the Apostle disproves this error in two ways: first, by reason of God’s intention in creating food, and second, from the condition of the creature, at every creature.

7. He says, therefore, that they command abstinence even against God’s intention, who created these things to be received with thanksgiving: and every thing that moves and lives shall be meat for you: even as the green herbs have I delivered them all to you (Genesis 9:3). But you may ask: do plants exist for animals and animals for humans? The answer is yes, even according to the Philosopher in the Politics I, which states that the imperfect exists for the sake of the more perfect. Hence, just as there are degrees of perfection in the production of things (first the production of plants, then of animals, and finally of humans), so also in the use of things.

And thus, they are to be received, but with thanksgiving: in all things give thanks (1 Thessalonians 5:18), because all have been granted to you by God: the poor shall eat and be filled (Psalms 22:26). And he says, with thanksgiving by the faithful, because those who receive with thanksgiving are faithful. For no one can thank God for that which is unlawful. A person is a fool who thanks God for fornication, because God is not the source of evil. Therefore, the one who thanks God is the one who recognizes that the use of foods is lawful. And this is made known by faith alone, which is why he says, by the faithful.

8. Then when he says, and by those who have known the truth, for every creature of God is good, he disproves this error by arguing from the condition of the creature. First, he describes the condition of the creature, namely, that every creature is good in itself; second, he discusses the use of the creature.

9. He says, therefore, every creature of God is good, that is, in its nature: God saw all the things that he had made, and they were very good (Genesis 1:31). For from a good source, only good proceeds.

10. But because many things are good in themselves while their use is not good, he proves that every creature is good not only in itself, but also in its use. First, he states his intent; second, he proves it, at for it is sanctified.

11. He says, therefore, nothing is to be rejected, that is, as though forbidden by divine law, although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided because it is deadly. The same is true of other foods: they are not to be rejected as things in themselves, but only as stimuli to lust. Therefore, they are to be rejected only in view of reason’s discretion and charity’s demands: not that which goes into the mouth defiles a man (Matthew 15:11).

12. But why were certain foods forbidden under the Old Law? Augustine states the reason in his book Against Faustus, where he says that in that state, not only words but also deeds prefigured Christ. Hence foods, clothing, and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things.

Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited because it was a sign that in Christ’s law all uncleanness would be forbidden. This is Augustine’s example. The name "tasteless" can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of a particular thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.

13. The reason for this is that if it were evil, it would only be so because the Devil had acquired power over it after humanity’s sin. For as a result of human sin, the Devil obtained power over humanity and over the things that humanity owns. But Christ took away this power, and this is called sanctification. Consequently, everything we bless is thereby exorcised, because the blessing includes a prayer expelling the Devil. That is why the Apostle says, it is sanctified by the Word of God—that is, by Christ, who sanctifies all things—and by the prayer of the faithful: for the continual prayer of a just man is very effective (James 5:16).

Previously, the Apostle rejected superstitious abstinence from goods. Here, he commands Timothy to present this teaching to the brothers. He first shows what Timothy should propose, and second, what he should avoid, beginning with the command to but avoid foolish and old wives’ fables.

Regarding the first point, he gives two reasons why Timothy should propose the preceding teaching:

1. First, because of the office entrusted to him.
2. Second, because of his education.

He says, therefore, by proposing these things to the brothers, you will be a good minister of Christ Jesus. The “things” he refers to are what was mentioned before: that every creature is good, and that nothing is to be rejected that is received with thanksgiving (1 Timothy 4:4). Timothy was appointed to the office of Christ’s minister, for everyone in the office of preaching and ruling is established as a minister of Christ: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Corinthians 4:1). A good minister is one who pursues his master’s aim, and Christ taught in Matthew, not that which goes into the mouth defiles a man (Matthew 15:11). Therefore, Timothy’s office requires that he teach this.

Furthermore, Timothy’s education requires this, for a young man according to his way, even when he is old, he will not depart from it (Proverbs 22:6). Therefore, it is unbecoming for anyone nourished by true doctrine to depart from it. To depart from the doctrine with which the Church instructs her children is not the mark of a good minister of Christ. That is why the Apostle says he is nourished in the words of faith and of the good doctrine. For God’s word is the spiritual nourishment that sustains the soul, just as food sustains the body: not in bread alone does man live, but in every word that proceeds from the mouth of God (Matthew 4:4).

This word of faith instructs a person, first, about what is to be believed; thus he says, nourished in the words of faith. Second, it instructs about what one should do; therefore, he continues, and of the good doctrine. Alternatively, the words of faith are those which even the simple possess, while the good doctrine is that which spiritual teachers preach.

When the Apostle says, but avoid foolish and old wives’ fables, he shows what must be avoided: foolish and empty fables. According to the Philosopher (Aristotle), a fable is composed of extraordinary events and was originally invented, as he says in the Politics, to persuade people to acquire virtue and avoid vice. Uneducated people are more easily persuaded to such things by representations than by reasons. For this reason, pleasure is found in an unusual event that is well presented, because reason is pleased when it makes comparisons. Just as representation in deeds is pleasurable, so is representation in words. This is what a fable is: a story that represents something and, by that representation, moves a person to act.

The ancients had fables that taught certain truths, and they embedded these truths within the fables. Therefore, a fable has two elements: first, it contains a truth that represents something useful, and second, it must be a fitting vehicle for that truth. If a fable is presented that does not contain a truth, it is called empty. If it is not a fitting vehicle for a certain truth, it is called foolish or inept, like the fables found in the Talmud.

When he says, exercise yourself for godliness, having rejected superstitious abstinence, the Apostle compares virtuous abstinence with other virtues. It should be noted that Timothy was a very abstemious person; for this reason, the Apostle tells him later to use a little wine (1 Timothy 5:23). By this advice, he might have been implying that Timothy should try to be more merciful, because those who are hard on themselves are likely to be hard on others. Consequently, he advises him to prefer godliness to abstinence. The Apostle does four things:

1. He exhorts Timothy to godliness.
2. He shows godliness is superior to abstinence, beginning with for bodily exercise.
3. He supports what was already said, with the words having promise.
4. He gives the formula for teaching godliness, at command and teach these things.

He says, therefore, exercise yourself for godliness. Godliness is the virtue by which we pay the debt of goodwill to our parents and native land, just as religion is the virtue by which we give worship to God. Godliness suggests affection directed toward one’s source. The source of our physical being is our country and our parents, so a person is required to have goodwill toward them. But the source and father of all things is God: if I be a father, where is my honor? (Malachi 1:6). This is why the name “godliness” is applied to the worship of God, as Augustine says in The City of God.

Thus, eusebia is another name for godliness. According to one version of Scripture, behold, godliness is wisdom (Job 28:28), where our version has, behold, the fear of the Lord is wisdom. We also read of the acknowledging of the truth, which is according to godliness (Titus 1:1). Earthly godliness is characterized by goodwill toward one’s countrymen. Christian godliness, however, requires goodwill toward all people, because we all belong to the same country. In this sense, godliness is understood as mercy.

Therefore, when he says, exercise yourself for godliness, it can be taken as referring both to the worship of God and to performing acts of mercy. He says exercise, not merely perform, because exercise suggests a readiness. One who is exercised performs a task with less difficulty and in a more delightful and consistent manner: diligently till your ground (Proverbs 24:27).

When he says, bodily exercise is profitable for a little, he shows godliness is superior to abstinence. First, he shows how bodily exercise is profitable, and second, how godliness is profitable, at but godliness.

He says, therefore, that bodily exercises like fasting are not good by their very nature, but are penal. If humanity had not sinned, they would be useless; yet they are good medicine. Just as rhubarb is good for relieving sickness, so bodily exercise is good for repressing sinful desire. It is useful in that respect: I chastise my body and bring it into subjection (1 Corinthians 9:27); mortify your members which are upon the earth (Colossians 3:5). If a person were in a state where they could not sin, they would not need fasting and similar disciplines. For this reason, Chrysostom, commenting on Matthew’s account of when Jesus came into the quarters of Caesarea Philippi, says, “John, a mere man, needed the medicine of fasting; but Christ was pure God and not merely man; therefore, he did not need such a thing” (Matthew 16:30). Consequently, bodily exercise is useful for little—that is, for the diseases of carnal sin, but not spiritual sin, for sometimes a person falls into anger, vainglory, and so on because of fasting.

Then, when he says, but godliness is profitable to all things, he again shows its superiority. Here, godliness is taken in both senses: divine worship and mercy. It is profitable to all things because it removes all sins—water quenches a flaming fire, and alms resists sin ()—and also because it promotes what is good: the alms of a man is as a signet with him . It also merits God’s special mercy: blessed are the merciful, for they shall obtain mercy (Matthew 5:7). To stress this, the Lord gives special praise to works of mercy (Matthew 25).

The Apostle proves his statement when he adds, having promise of the life that now is and of that which is to come. Among the commandments of the Decalogue, there is only one that refers to godliness: to honor your father and your mother. Under this commandment are contained all the precepts concerned with bestowing benefits upon one’s neighbor. Furthermore, this is the only precept concerning our neighbor that has a promise attached to it, namely, that you may be long-lived upon the land which the Lord, your God, will give you (Exodus 20:12). The Apostle here interprets “long-lived” as referring to both the present life and the future life: length of days is in her right hand (Proverbs 3:16).

But a question arises here, for we sometimes observe that a person who pursues godliness does not live long.

I answer, according to the Philosopher, that temporal goods are good only to the extent that they are useful for achieving true happiness. Therefore, if a person had so many temporal goods that they hindered the pursuit of goodness and true happiness, this would not turn out for their good, but for their evil, as is stated in Ethics X. Length of days is one of these temporal goods, since it is an aid to virtue. But sometimes it becomes an occasion for sinning. As a result, God sometimes withholds it from a person, not because He is breaking His promise, but because He wishes to give something better: he was taken away lest wickedness should alter his understanding .

Another question arises: the Apostle seems to prefer godliness over bodily exercise because it holds a promise of the present life and the life to come. But does bodily exercise not also hold a promise? Otherwise, one who fasts would not merit eternal life.

The answer is that when two virtues are related in such a way that one contains the other, the characteristics that belong to the higher virtue by its very nature also belong to the lower virtue, but only incidentally. The virtue that by its very nature merits eternal life is charity, and the proper and immediate effect of charity is godliness. Therefore, it belongs to the very nature of godliness to merit eternal life. This is not so for abstinence, unless it is directed toward charity and godliness. For if a person who fasts does not relate their fasting to the love of God, they do not merit eternal life.

A third question arises from a commentary by Ambrose on this passage. He says that the entire sum of Christian discipline lies in mercy and godliness. When someone follows these, if they experience perils to their flesh, they will undoubtedly be attacked but will not perish. The first part of this statement is explained by the fact that mercy and godliness are immediately directed toward charity, in which the sum of the Christian religion lies.

The second part of the statement raises a problem. Augustine, in The City of God, notes the opinion of some that those who perform acts of godliness will not perish in the end, no matter how many carnal sins they commit. The authority cited for this is the passage where Christ reproaches the damned for not performing works of mercy (Matthew 25:41). From this, they conclude that eternal damnation will fall only on the unmerciful.

But Augustine argues the contrary, because the Apostle states, they who do such things shall not obtain the kingdom of God (Galatians 5:21). No matter how much a person is engaged in works of mercy, if they die in mortal sin, they will not enter the kingdom.

The response to the opposing opinion is that a person is not truly merciful if they are not merciful to their own soul, as it is said: have pity on your own soul, pleasing God . This happens only if a person is united to God in love; otherwise, they cannot be truly merciful. As for the citation from Matthew, Augustine answers that not everyone who sins is cast into hell at once, because there is still room for repentance. Rather, the one who is cast into hell is the one who finally dies in sin, and penance itself pertains to mercy.

But what does Ambrose mean by “experiencing perils in the flesh”? I answer that he is speaking of mortal peril. He says, “he will not perish,” although this is not a merit of strict justice (ex condigno) but one of fittingness (ex congruo), since the soul is disposed toward the good. That is why the Lord restored humanity after the fall. This is especially seen in godliness, because by helping others, a person leads them to pray for him. The Lord sometimes grants pardon to sinners because of the prayers of the saints, as they obtain from Him a pardon for sin and the gift of grace. For a person can merit the first grace for another person by a merit of fittingness (ex congruo); otherwise, the Church’s prayers for sinners would be in vain.

When he says, a faithful saying, he shows that a future life is promised to us. He demonstrates this in three ways:

1. From the labor of the saints.
2. From their hope, at because we hope.
3. From God’s goodness, at who is the Savior.

He says, therefore, that the saying that godliness has a promise is faithful. Why? Because for this we labor—that is, to reach eternal life. As Scripture says, the farmer who labors must first partake of the fruits (2 Timothy 2:6). We also labor to do good, even though we suffer evil for it; for this reason he says, we labor and are reviled. Patience has a good work (James 1:4), and patience works trial (Romans 5:4).

We endure because of the hope of life: because we hope in the living God, who is the Savior of both the present and the future life. We also endure because of God’s work, which is to save: for I am your Savior (Isaiah 43:3). This is God become incarnate and called Jesus, for he shall save his people from their sins (Matthew 1:21). Jesus is the same as Savior, because He saves with a bodily salvation that extends to all—thus he says, of all men—and with a spiritual salvation that extends only to the good—thus he says, especially of the faithful.

1. Previously, the Apostle exhorted Timothy to godliness; here he gives him the formula for teaching it.

   1. First, he commands him to teach godliness.
   2. Second, he explains how Timothy is fit to teach, beginning with the phrase let no man.
   3. Third, he shows how he must teach different people in different ways, starting at do not rebuke an ancient man.

2. The doctrine of godliness is composed of two things: what is to be done and what is to be believed. The things to be done are not merely to be proposed, but commanded by those in authority; therefore, he says, command, as in, rebuke with all authority (Titus 2:15). As for the things to be believed, he says, and teach these things, as in, teach all nations (Matthew 28:19), and, behold, you have taught many (Job 4:3).

3. Then, with the phrase let no man, he shows how Timothy becomes fit for the preceding tasks:

   1. First, for commanding.
   2. Second, for teaching, which he addresses at till I come.

   In regard to the first point, commanding, he does two things:

   1. First, he shows him how to forestall contempt.
   2. Second, he mentions what should be used to forestall it, starting with be an example.

4. A command is respected only when the one commanding has authority; consequently, when that authority is scorned, the command is ineffective. This happens especially with young people, who are often not considered prudent. For this reason, according to the Philosopher, no one chooses a young person as a leader. Consequently, Paul says, let no man despise your youth.

   It is as if to say: Although you are young in years, your character should represent someone much older, as it is written: and when he was younger than any of the tribe of Nephtali, yet he did no childish thing in his work .

5. He then shows how to forestall contempt when he says, be an example of the faithful—that is, show yourself to be an example of what you teach by your words.

   It should be noted that there are different areas in which a prelate serves as an example. Some relate to one’s neighbor, some to God, and some to oneself. Regarding one’s neighbor, he says to be an example by fulfilling in your actions what you command in your words: being made a pattern of the flock from the heart (1 Peter 5:3). This applies to your speech; therefore, he says, in word, meaning that your speech should be well-considered, orderly, and cautious: let your speech be always in grace, seasoned with salt (Colossians 4:6); if any man speak, let him speak as the words of God (1 Peter 4:11). It also applies in your behavior, that is, your external conduct, so that just as you excel in position and dignity, you also excel in good behavior: having your conversation good among the gentiles (1 Peter 2:12); that they may see your good works and glorify your Father who is in heaven (Matthew 5:16).

   Directed toward God is charity, which perfects one’s love for God: if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal (1 Corinthians 13:1); but above all these things have charity (Colossians 3:14). Also directed toward God is faith, which enlightens the understanding: without faith it is impossible to please God (Hebrews 11:6). This is especially fitting for prelates, who are the guardians of the faith. Thus, the Lord prayed for Peter’s faith: but I have prayed for you, that your faith fail not (Luke 22:32).

   Regarding oneself, there is chastity, which brings order to one’s mind and life, because it is unfitting for a servant’s life to be at odds with his lord’s. As Scripture says, as the judge of the people is himself, so are his ministers . Christ loved chastity so much that He chose to be born of a virgin and preserved it in her; therefore, Paul says, in chastity.

6. Next, with the words till I come, attend to reading, he shows how Timothy can become fit for teaching. He first gives the instruction and then, at do not neglect, provides the reason for this admonition.

   Two things make a person fit to teach: reading, through which he acquires knowledge, and actual teaching, by which he is prepared. Therefore, Paul says, till I come, attend to reading the holy books: having for our comfort the holy books that are in our hands ; search the Scriptures (John 5:39). This is signified in Exodus, where it is stated that poles must always be in the rings on the sides of the ark of the Lord, so that it is always ready to be carried (Exodus 25:14).

   However, actual teaching requires exhortation regarding what is to be done and doctrine regarding what is to be known. Therefore, he adds, to exhortation and to doctrine, as it is written: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jeremiah 3:15).

7. When he says, do not neglect, he gives the reason for this advice. The reason is twofold: first, because of the gift Timothy has received; and second, because of the reward he can expect, which is discussed at take heed to yourself. Regarding the first reason, he gives the reason itself and then shows how to fulfill it, starting at meditate upon these things.

   He says, therefore, do not neglect the grace that is in you. It is as if to say: Take heed, because one who receives grace should not be negligent in using it; rather, it should bear fruit. The servant who hid his master’s money in the earth was punished for negligence (Matthew 25:24). Therefore, do not neglect the grace that is in you. By this, we are to understand the episcopal dignity or the gift of knowledge, prophecy, or miracles, none of which should be neglected: do not receive the grace of God in vain (2 Corinthians 6:1).

   This grace, he says, was given to you by prophecy—that is, by divine inspiration. In the early Church, when elections were conducted honestly and for the honor of God, no one was chosen for the bishop’s office except by divine choice, as Ambrose and Nicholas were. He calls this inspiration “prophecy.” Thus, a Gloss says that they were chosen by the saints, because the saints chose only those they knew had been chosen by God. The Apostle foresaw that this practice would be beneficial to the Church, for when prophecy should fail—that is, this manner of choosing—the people shall be scattered abroad (Proverbs 29:18).

   But how was this grace received? With the imposition of the hand of the priest, though another version reads, of the hands of the priesthood. As has been stated, the names “priest” and “bishop” were once interchangeable. Priests and bishops were established by the laying on of hands: take Josue and put your hand upon him (Numbers 27:18). The Lord also put His hands on children (Matthew 19:15), and the apostles on the seven deacons (Acts 6:6). This is why hands are imposed on those who are to be ordained bishops.

8. A question arises here: since a bishop should be ordained by three bishops, why does Paul say, of the priest, in the singular?

   I answer that he says this because even when more than one are present, one is the chief officiant and the others are assistants. However, it can also be said that this practice was not yet established at that time, either because there were few bishops or because they could not all be assembled.

   Another version reads of the priesthood, meaning it was done by those who imposed hands not merely as men but as priests. This imposition signifies the conferring of grace. It is not that the ministers themselves give grace, but that they signify the grace given by Christ. Therefore, it is given by those who are Christ’s ministers, which is why he says of the priesthood or of the priest, for there is one imposition of hands performed by deacons and another by priests.

9. When he says, meditate upon these things, he shows how Timothy should fulfill what has been commanded: namely, that he should continually meditate on the things that relate to his office, for they watch as being to render an account of your souls (Hebrews 13:17). Meditate, therefore, upon these things—that is, dwell frequently on the duties related to the care of your flock. And be wholly in these things—that is, let all your energy be directed to this. And why? That your progress may be manifest to all, for no man lights a candle and puts it in a hidden place, nor under a bushel; but upon a candlestick (Luke 11:33), and let your modesty be known to all men (Philippians 4:5).

10. Timothy should do these things because of the reward he can expect. Therefore, Paul adds, take heed to yourself and to doctrine. Some attend to doctrine so much that they neglect themselves, but the Apostle tells him to attend to himself first, and then to doctrine: have pity on your own soul . Thus, Jesus first began to do and then to teach. Be earnest in them—that is, do them insistently: be instant in season, out of season (2 Timothy 4:2). The fruit will be abundant, for in doing this you shall save both yourself and those who hear you. And this is a great thing: he who causes a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins (James 5:20); and they that instruct many to justice, as stars for all eternity (Daniel 12:3). Therefore, teachers will receive a golden crown.

11. Finally, with the words do not rebuke an ancient man, he shows how teaching must be adapted to different listeners. He mentions two categories: age and sex. The listeners are divided by sex into men and women, with the latter being addressed at old women.

    He says, therefore, do not rebuke an ancient man, but entreat him as a father, for Scripture says, honor the person of an aged man (Leviticus 19:32). Therefore, older men are not to be harshly rebuked but appealed to respectfully: the ancients, therefore, that are among you, I beseech, who am myself an ancient (1 Peter 5:1). If Peter, an old man, did this, how much more should a young man do so?

    This might seem to contradict Isaiah: the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed (Isaiah 16:20). I answer that an old man of exceptional wickedness is a disgrace to old age and deserves to be accursed. Treat young men, as brethren, for all you are brethren (Matthew 23:8), and do not be like those of whom it is said, you ruled over them with rigor (Ezekiel 34:4).

    Among women, there is also a difference of age. Treat old women, as mothers, especially those who are widows: honor widows (1 Timothy 5:3). Treat young women, as sisters, with the love of charity, and do so in all chastity. This is because spiritual love for women can quickly degenerate into carnal love. Therefore, in all matters pertaining to young women, chastity must be applied, which is why the Apostle adds, in all chastity. For this reason, when Pope Leo wrote to women, he would say, beloved in Christ, but to men he would simply say, beloved sons.