Thomas Aquinas Commentary 1 Timothy 4:11-16

"These things command and teach. Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity. Till I come, give heed to reading, to exhortation, to teaching. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all. Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee." — 1 Timothy 4:11-16 (ASV)

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.