Thomas Aquinas Commentary 1 Timothy 5

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

   First, he commands him to teach godliness.

   Second, how he is to be equipped to teach, at let no man.

   Third, how he must teach different people in different ways, at do not rebuke an ancient man.

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

3. Then when he says, let no man, he shows how Timothy becomes equipped for the preceding points:

   First, for commanding.

   Second, for teaching, at till I come.

   In regard to the first, he does two things:

   First, he shows him how to prevent contempt.

   Second, he mentions what should be used to prevent it, at be an example.

4. A command is respected 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 wise. For this reason, according to the Philosopher, no one chooses a youth 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: and when he was younger than any of the tribe of Nephtali, yet he did no childish thing in his work .

5. Then he shows how to prevent contempt when he says, be an example of the faithful, meaning, show yourself to be an example of what you teach with your words.

   It should be noted that there are many different areas in which a church leader serves as an example. Some relate to one’s neighbor, some to God, and some to oneself. Regarding one’s neighbor, he says, be an example of the faithful, namely, that what you command you also fulfill in your actions: 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, well-considered, well-ordered, 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). And it 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 in faith, which enlightens the understanding: without faith it is impossible to please God (Hebrews 11:6). This is especially suited to church leaders, who are the guardians of the faith. For this reason, the Lord prays 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 inappropriate for a servant’s life to be inconsistent with his lord’s. 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. Then when he says, till I come, attend to reading, he shows how to become equipped for teaching.

   First, he explains this.

   Second, he gives the reason for the admonition, at do not neglect.

7. Two things make a person equipped to teach: reading, through which he acquires knowledge, and actual teaching, through which he is made ready. Therefore, he 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 symbolized in Exodus, where it is stated that in the ark of the Lord there must always be poles in the rings on its sides, so that it may always be ready for carrying (Exodus 25:14).

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

8. Then when he says, do not neglect, he gives the reason for this advice:

   First, the reason based on the gift received.

   Second, the reason based on the reward expected, at take heed to yourself.

   Regarding the first, he does two things: first, he gives the reason.

   Second, he shows how that which is contained in the reason can be fulfilled, at meditate upon these things.

9. He says, therefore: do not neglect the grace that is in you. It is as if to say: Yes, pay attention, 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 is 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).

   I say, the grace which was given to you by prophecy, that is, by divine inspiration. For in the early Church, where 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 chosen. He calls this inspiration “prophecy.” Thus a Gloss says: They were chosen by the saints, because the saints chose only those they knew had been chosen by God. And the Apostle foresaw that this would be beneficial to the Church: 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, where another version has of the hands of the priesthood. But, as has been stated, the names priest and bishop were interchangeable, because 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). That is why hands are laid upon those who are to be ordained bishops.

10. But a question arises here: since a bishop ought to be ordained by three bishops, why does he say here, of the priest, in the singular?

    I answer that he says this because even when more than one are present, one is the chief and the others are assistants. Yet it can be said that this regulation was not yet in practice then, either because there were few bishops or because all of them could not be assembled.

    Another version has of the priesthood, meaning, of those who laid on hands not as men but as priests. And this laying on of hands signifies the conferring of grace: not that the ministers give grace, but that they signify the grace given by Christ. Therefore, it is given by those who are Christ’s ministers; that is why he says, of the priesthood, or of the priest, because there is one laying on of hands performed by deacons and another by priests.

11. Then when he says, meditate upon these things, he shows how Timothy should fulfill what has been commanded, namely, that he continually meditate on the things which pertain to his office: 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 which pertain 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 profiting may be manifest to all: no man lights a candle and puts it in a hidden place, nor under a bushel; but upon a candlestick (Luke 11:33); let your modesty be known to all men (Philippians 4:5).

12. He should do these things because of the reward he expects. Therefore, Paul adds, take heed to yourself and to doctrine. For 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 began to do and 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); they that instruct many to justice, as stars for all eternity (Daniel 12:3). Therefore, teachers will receive a golden crown.

13. Then when he says, do not rebuke an ancient man, he shows how his teaching must be adapted to various listeners. He mentions two categories: first, according to age; second, according to sex. In regard to the second, they are divided:

    First, into men.

    Second, into women, at old women.

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

    But this seems to contradict Isaiah: the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed (Isaiah 65:20).

    I answer that an old man of unusual wickedness is a disgrace to old age and deserves to be accursed. Young men, as brethren: all you are brethren (Matthew 23:8); you ruled over them with rigor (Ezekiel 34:4).

15. On the part of women, there is a difference of ages, because he says old women, as mothers, especially those who are not young: honor widows (1 Timothy 5:3); young women, as sisters, with the love of charity. And this in all chastity, because spiritual love toward women can soon degenerate into carnal love. Therefore, in matters pertaining to young women, chastity must be applied; that is why the Apostle adds, in all chastity. For this reason Pope Leo, writing to them, says: beloved in Christ; but to men he simply says: beloved sons.

1. Previously, the Apostle instructed Timothy on the use of and abstinence from foods; here he instructs him on the distribution of provisions to spiritual persons, namely, the support given to widows and teachers.

   1. First, he instructs him concerning widows.

   2. Second, he instructs him concerning teachers, at the phrase let the priests who rule well.

   Regarding the first point, he does two things:

   1. He states when provisions are to be distributed by the Church to widows.

   2. He describes what sort of widow is to be selected, at let a widow be chosen.

   Regarding this first sub-point, he does three things:

   1. He shows what sort of widow should be helped.

   2. He expands on what he has said, at but if any widow.

   3. He gives the reason for his statement, at but if any man.

2. He says, therefore, honor widows, not only by showing reverence but also by supplying their necessities. For these two elements are integral to honor. Thus, in the command to honor our parents, we also understand a command to help them. It is as if to say: provide for them in their need. This was a custom from the very beginning of the Church: there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration (Acts 6:1); in the temple there were sums deposited for the subsistence of the widows and fatherless .

   But which widows should be honored? Those who are widows indeed. A widow is, so to speak, one who has lost her husband. A true widow is one who does not have other people to support her, and so her needs were provided for from the alms of the faithful.

3. Then when he says, but if any widow, he explains who are truly widows.

   1. First, he shows who truly are widows.

   2. Second, he shows who are not, at for she who is a widow.

   Regarding the first point, he does two things:

   1. First, he deals with the conduct of those who are really widows.

   2. Second, he assigns the reason, at for this is acceptable.

4. Therefore, he instructs such a person to learn first to govern her own house: they taught their daughter to take care of the family . And he says, first, because a widow who is accepted to have her needs met by the Church ought to be watchful and honorable. This is what he means by let her learn. She should also serve her parents; hence he says, and to make a return of duty to her parents. This is as if to say: just as her parents nourished her, so she should nourish them, if she has parents.

5. He gives the reason for this when he says, for this is acceptable before God, because this is done not only for human beings, but for God. This is clear from the fact that the Lord gave a special commandment on this point, and Jesus in the Gospel refused to ignore it. Furthermore, nature itself teaches this: that a person should make a return to those who have bestowed benefits on him. And no one has bestowed as much as parents have.

6. Then when he says, but she who is a widow indeed, he discusses true widows.

   1. First, he shows who true widows are.

   2. Second, he shows how they are to be instructed, at let her trust in God.

7. He says, therefore: she who is a widow indeed, and desolate—that is, has no human consolation, namely, children and grandchildren, and no other refuge—let her trust in God, even in regard to the temporal support provided by the Church.

8. A widow should be instructed in two ways:

   1. First, to pursue what is good.

   2. Second, to avoid what is evil, at and command this.

   Regarding the first point, he does two things:

   1. First, he shows how a widow should occupy her time.

   2. Second, he gives the reason, at for she who lives.

9. He says, therefore, let her trust in God and perform acts worthy of that hope, which is done by prayer and supplication, through which one obtains what is hoped for. For prayer is the lifting up of the mind to God, and supplication is an entreaty made through sacred things. Therefore, he continues: and continue in supplications and prayers night and day.

   He says, night and day, because it is impossible for a person to be entirely without anxiety. Therefore, since a widow has nothing else to occupy her, she ought to devote all her time to God: Anna did not depart from the temple, by fastings and prayers serving night and day (Luke 2:37); she made herself a private chamber in the upper part of her house .

10. Then when he says, for she who lives in pleasures is dead while she is living, he gives the reason why she should devote all her time to prayer: because it is impossible for the soul to be unoccupied with some pleasure. And since the soul of an idle person is not occupied with useful things, it must be occupied with carnal things. Consequently, he says that a widow who is so desolate should devote herself to prayer: you have the name of being alive, but you are dead (Revelation 3:1); the living, the living, he shall give praise to you (Isaiah 38:19).

    Although pleasures are an occasion for death for all people, they are so in a particular way for women, because by nature their soul is more impressionable. Therefore, since pleasures soften the soul, it follows that women are much more softened by them: as much as she has glorified herself and lived in delicacies, so much torment and sorrow give to her (Revelation 18:7).

11. Then when he says, and command this, he shows that they should be trained to abstain from evil. Therefore, he says that he even forbids this, commanding that women who are supported by the Church should be blameless: holiness becomes your house, O Lord (Psalms 92:5).

12. Then, with the phrase but if any man, he gives the reason for his statement that a widow should learn first to govern her own house and to make a return of duty to her parents. He says that she needs to be instructed on this point because it is a matter of necessity. Therefore, he refers to providing for those of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song of Solomon 2:4).

    As Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our own and are, consequently, more worthy of love. Ambrose says the reason for this is that perhaps those who are not ashamed to receive from their own family would be ashamed to receive from others. Such a person has denied the faith by his works. For if he does not keep the faith in regard to those to whom nature has joined him, it follows that he will not keep it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).

13. But is it true that such a person is worse than an infidel? Augustine seems to think the contrary regarding the sin of unbelief itself. Commenting on the verse, if I had not come and spoken to them they would not have sinned (John 15:22), he says that Jesus is speaking of the sin of unbelief, which is more serious than all other sins because sins against God are more serious than those against our neighbor.

    I answer that "believer" and "unbeliever" can be understood in two ways. First, regarding the general state of sin, the unbeliever is in a worse state, because nothing they do is pleasing to God. Second, regarding a specific sin, the opposite is true. For if a believer and an unbeliever both commit adultery, the believer sins more grievously because he sins against the faith he professes. And so it is said that if a believer refuses to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Peter 2:21).

1. Previously, the Apostle taught that widows in the Church must be cared for. Here, he specifies which ones are to be supported.

   • First, he shows which ones are to be chosen.
   • Second, which ones are to be avoided, beginning with the phrase, but the younger widows.

   Regarding the first point, he does three things:

   • First, he shows that they must be chosen according to age.
   • Second, by reason of their chastity.
   • Third, from having performed good works, with the phrase, having testimony for her good works.

2. According to age, they must be no less than sixty years of age.

   But what kind of selection is he speaking of? This can be answered in two ways.

   One way to understand this is that it refers to the selection of a widow to oversee the other widows supported by the Church. Some of these women are so old that there is no suspicion regarding their self-control: from thirty years old and upward, unto fifty years old (Numbers 4:25).

   However, this seems to be contradicted by the Church's practice of appointing young women as abbesses.

   The response is that it is unfortunate when such young women are appointed abbesses. Yet, the Church does not show as much concern for those who are cloistered as for those who are not.

   Alternatively, he is speaking of the selection of a widow to be supported by the financial aid of the Church. In that case, a woman under sixty should not be chosen, because younger women can work with their hands to support themselves. The Apostle himself did this; even though he could have lived from the gospel, he chose to labor. Older women, however, are past the age of working.

3. Furthermore, the widow must be chaste; hence, he says, who has been the wife of one husband. For just as a bishop is required to be the husband of one wife, so an older woman must have been the wife of one husband.

   A gloss on this text says, "This is said because of the sacrament." But this is a standard teaching gloss and has little value. The reason does not seem to be drawn from a sacrament, because women do not receive certain sacraments. Instead, he says this for the sake of steadfastness, meaning that they should have a constant intention to persevere in widowhood.

   But Jerome, in a letter to Ageruntia, gives another reason: among the Gentiles, it was the custom that no woman who had been married twice could preside in sacrifices to the gods. Therefore, the Apostle declares that those who are nourished by the Church's provision should be no less chaste: because you have loved chastity, and after your husband have not known any other ; she had lived with her husband seven years from her virginity (Luke 2:36). Consequently, that she was the wife of only one husband is a commendable sign of her chastity.

4. Then, with the phrase having testimony for her good works, he shows that a widow must be chosen because she has performed good works. He addresses this:

   • First, in general.
   • Second, in detail, beginning with if she has brought up children.
   • Third, he implies the same for all good works with the phrase if she has diligently.

5. Regarding the first point, he says she must be one having testimony for her good works: let her works praise her in the gates (Proverbs 31:31). And he says, having testimony, because the works themselves which I do, give testimony of me that the Father has sent me (John 5:36). For outward actions reveal the faith within: I will show you by works my faith (James 2:18).

6. But what are these works? They are directed toward her own family and toward others. Toward her own family, he says, if she has brought up children, meaning in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood .

   Toward others, he mentions three works of godliness. The first is mercy, because women, being tenderhearted, are naturally merciful.

   1. First, therefore, he teaches hospitality: if she has shown hospitality. As it is written, pursuing hospitality (Romans 12:13).
   2. Second, along with this he mentions humility: if she has washed the saints’ feet. For saints are to be received in this way and treated honorably: but Martha was busy about much serving (Luke 10:40). So too Christ said: if I have washed your feet, you also ought to wash one another’s feet (John 13:14). Augustine’s gloss on this says: "Brothers, do this for one another; and what you cannot do with your hands, do in your heart. But it is much better to do it with your hands, lest a Christian come to despise the very thing which Christ did. For when one is bowed down before a brother’s feet, the heart is made ready for humility; or if humility is already present, it is strengthened."
   3. Third, he mentions courage and constancy in helping those in trouble; hence, he says, if she has ministered to those who suffer tribulation: you had compassion on those who were in bands (Hebrews 10:34).

7. Then, with the phrase if she has diligently, he concludes by summarizing the works she ought to have practiced well, saying, if she has diligently followed every good work: while we have time, let us work good to all men (Galatians 6:10).

8. Next, with the phrase but the younger widows avoid, he shows which widows are to be avoided.

   • First, he identifies them.
   • Second, he gives the reason, beginning with when they have grown wanton.

9. He says, therefore, that older widows should be chosen, but the younger widows avoid. This means not to accept all of them indiscriminately for the Church's support, especially those with a bad reputation or who are unrestrained. Alternatively, "avoid" them in the sense of not living with them or being on intimate terms with them: better is the iniquity of man than a woman doing a good turn, and a woman bringing shame and reproach .

10. Then, with the phrase for when they have grown wanton in Christ, they will marry, he gives two reasons drawn from two potential dangers.

    If younger widows are accepted for support by the Church, two situations arise: they have sufficient provision, and they are not occupied with manual labor. Danger comes from each of these.

11. From the first situation—having sufficient provision—comes a danger to their chastity. Hence, he says, when they have grown wanton in Christ. The term "wantonness" can mean excessive indulgence in sexual activity, in which case it is one of the seven capital sins. However, it can also mean any excessive amount of temporal things, which is how it is used here. It is as if he is saying: when they have obtained an overabundance of resources in Christ—that is, through Christ's help—then they will marry. As it is written, the people sat down to eat and drink, and they rose up to play (Exodus 32:6). Valerius says that from Ceres (that is, food) and a generous father, the journey to Venus is short. They shall eat and shall not be filled: they have committed fornication and have not ceased (Hosea 4:10).

12. Next, with the phrase having damnation, he answers an unspoken question.

    Someone might ask: What is the harm if they marry? For you yourself say that a woman does not sin if she marries (1 Corinthians 7:36). Therefore, he says they are having damnation, because they have made void their first faith—that is, the pledge of chastity they had vowed, without which they would not have been accepted for support. On this point, Augustine says that a person incurs condemnation from the mere intention. This is true if the intention is directed toward a specific person and is accompanied by internal consent: if you have vowed anything to God, do not defer to pay it (Ecclesiastes 5:4); no man putting his hand to the plow and looking back is fit for the kingdom of God (Luke 9:62).

13. From the second situation—that they do not labor—three evils follow. The first evil is idleness: idleness has taught much evil ; this was the sin of Sodom, your sister, fullness of bread, and abundance, and her idleness (Ezekiel 16:49); he who pursues idleness is very foolish (Proverbs 12:11).

    From idleness, more evils arise. A woman's heart is not as steadfast as a man's, so it turns to many things. If it is not channeled by work, it wanders in all directions. Consequently, it is dangerous for women to be idle, which is why the ancients kept them busy.

    Furthermore, they become restless, because they go about from house to house: now abroad, now in the streets, now lying in wait near the corners (Proverbs 7:12); they have loved to move their feet and have not rested and have not pleased the Lord (Jeremiah 14:10).

    Regarding their speech, he says, but tattlers also, for if they are not kept busy, they kill time with trivial matters: talkative and wandering; not bearing to be quiet (Proverbs 7:11).

    Regarding their hearts, he says they become busybodies, because since they are not occupied with their own affairs, they get involved in the affairs of others. As a consequence, they speak things which they ought not, because they set themselves up as judges in all matters: her conversation burns as a fire .

14. Then, with the phrase I will, therefore, that the younger should marry, he shows what they should do, which is to marry.

    • First, he gives his teaching.
    • Second, he gives the reason, beginning with for some.

15. He says, therefore, I will, therefore, that the younger widows should marry. But this seems to contradict what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Corinthians 7:8). Therefore, it seems he should have said, "I desire that they continue in their state."

    I answer with Jerome that in the passage from 1 Corinthians, the Apostle was describing what one's primary intention should be; but each person has their own gift from God. That is why he continues, it is better to marry than to burn. Therefore, one must be careful to understand the specific situation he has in mind. In this case, his goal is to prevent them from breaking their first pledge. Consequently, in saying, I will, he is not referring to the primary goal of celibacy.

16. They should bear children, and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Timothy 2:15). They should be mistresses of families, meaning they should be kept busy and not be idly wandering from house to house. And I also desire that they give no occasion to the adversary—that is, to the Devil or the unbeliever—to speak evil, meaning to give them a reason to slander the Church of God. On this note, he ends his description of the life that widows should lead: they should live in such a way that they do not provoke others to indecency. For so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Peter 2:15).

17. His reason is this: for some are already turned aside after Satan. This means that some who have vowed chastity have looked back, breaking their vow, and now walk after Satan by imitating him who apostatized from the ranks of the angels.

18. Finally, with the phrase if any of the faithful, he shows that widows should be supported by private individuals. First, he presents the teaching; second, he gives the reason, with the phrase do not let the Church be charged.

    He says, therefore, that a woman who is truly a widow should put her trust in God. But if she has family, she should be supported by them.

    That is why he says, if any of the faithful have widows, let him minister to them, because this is a work of mercy. This should be done so that the Church be not charged. This was necessary because in those days the Church had no possessions. Today, however, the Church has possessions that can be devoted to the support of widows: we worked night and day, lest we should be chargeable to any of you (1 Thessalonians 3:8).

Above, he dealt with honorable widows who are supported by the Church; here he deals with honoring bishops and priests.

First, he instructs Timothy on how he should act toward them.

Second, he shows how some of the things he said are to be understood, beginning at some men’s sins are manifest.

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

First, he shows that priests should be honored.

Second, he supports this with an authority, at for the Scripture says. In regard to the first of these, he does two things: first, he shows that they are to be honored; second, he shows why they deserve honor, at especially those who labor.

1. He says, therefore, let the priests who rule well. For “presbyters” is the same as “elders,” and just as the old are accustomed to having prudence—in the ancient is wisdom (Job 12:12)—so those who are appointed to rule in the Church should have prudence: who is the faithful and wise steward, whom his lord sets over his family? (Luke 12:42). That is why the Church’s leaders, that is, bishops and priests, are called presbyters; hence he says, priests who rule. But this is not all, for they should rule well, namely, for the honor of God and not their own advantage: woe to the shepherds of Israel who fed themselves (Exodus 34:2). They should also be prudent, so that they might give to each in due season: here now it is required of stewards that a man be found faithful (1 Corinthians 4:2).

2. They should be esteemed worthy of double honor. One form of honor is that they be provided with the necessities of life: he had ten talents of silver so that with it he had been honored by the king ; honor the Lord with your substance (Proverbs 3:9). The other is that they be shown respect: humble your soul to the ancient ; obey your prelates (Hebrews 13:17). As it is written, all her household are clothed with double garments (Proverbs 31:21), and they shall receive double in their land (Isaiah 61:7).

3. But especially is this honor to be shown to those who merit it by their labors, namely, those who labor in the word of preaching: among whom you shine as lights in the world (Philippians 2:15); Let the word of Christ dwell in you abundantly in all wisdom, teaching (Colossians 3:16). He adds, and doctrine, that is, in instruction: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jeremiah 3:15). In Ephesians, he links pastors with teachers, because this is the bishop’s function (Ephesians 4:11).

4. Then when he says, for the Scripture says, he proves his statement with two authorities. One is used in the mystical sense, and the other in the literal sense, at the laborer is worthy of his reward.

5. He says, therefore, for the Scripture says, namely, in Deuteronomy: you shall not muzzle the ox that treads out the corn (Deuteronomy 25:4). In 1 Corinthians, the Apostle shows that this passage is to be understood as referring to teachers, for does God take care for oxen? (1 Corinthians 9:8). This is not to say that they are not included under divine providence, but that God is not concerned with how humans treat them, since they can use them as they will. Consequently, that law is not concerned with oxen but is a law presented under a figure.

   It is as if to say: do not prevent a man who labors in the office of preaching and ruling from living off his office. By “oxen” are understood teachers: where there are no oxen, the crib is empty; but where much corn is, there the strength of the ox is manifest (Proverbs 14:4). By “corn” is understood the faithful: the harvest indeed is great (Matthew 9:37). Therefore, teachers and preachers are not to be prevented from receiving their honorarium.

6. The other authority is in Matthew: the laborer is worthy of his food (Matthew 10:10). However, it is better to say that it is from the Old Testament, although it is not stated in those exact words, for the Apostle never quotes the Gospel without explicitly saying so. This authority is taken from Leviticus: the wages of him who has been hired by you shall not abide with you until the morning (Leviticus 19:13).

7. But are those honoraria considered to be wages? Augustine, in a Gloss, says that they are not. For the Gospel is not something that can be bought and sold in the sense that one preaches for a price. Sometimes that which is given to a person as a final reward is called a wage, but God forbid that a preacher’s wages be that sort of honorarium. However, sometimes a “wage” refers to that which a person deserves for his labor, and this is taking “wage” in a broad sense. Accordingly, Augustine says: “let them accept.”

8. Then when he says, do not receive an accusation, he discusses the correction of church leaders. He has said that priests who have ruled well are worthy of a double honor, but those who are wicked must be corrected.

   In regard to this, he does three things:

   First, he says that accusations against them must not be readily admitted.

   Second, that guilty ones must be publicly corrected, at reprove those who sin.

   Third, that they should not be condemned rashly, at without prejudice.

9. He says, therefore, as a major church leader, do not receive an accusation against a priest, except on the evidence of two or three witnesses. Two are sufficient if they are good. The reason for this statement is found in a Gloss: a person in such a lofty position should not be readily accused, for he is Christ’s representative.

   But this does not seem to suffice, because even in regard to the laity, no accusation is admitted except on the evidence of two or three witnesses: by the mouth of two or three witnesses shall he die, who is to be slain (Deuteronomy 17:6).

   Hence, it should be noted that it is one thing to receive an accusation and another to condemn the accused. A judge should not do the second unless the accused has been convicted by witnesses. But against a priest, no accusation should even be received unless it is already evident.

10. Then when he says, reprove those who sin, he shows how they are to be punished if proved guilty.

    First, he shows that they must be punished publicly.

    Second, he charges him to observe this, at I charge you, before God.

11. He says, therefore, reprove those who sin, whether they are priests or not, before all. Why? So that the rest also may have fear.

    Yet the procedure in such cases is not the same as that in fraternal correction, because the judge is a public person. Consequently, he must aim for the common good, which is harmed by a public crime because many are scandalized. Therefore, an ecclesiastical judge must inflict public punishments in such a way that others are edified: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Ecclesiastes 8:11); the wicked man being scourged, the fool shall be wiser (Proverbs 19:25).

12. Note that he says, before all, which seems to be contrary to what is stated in Matthew: if your brother shall offend you, go, and rebuke him between you and him alone (Matthew 18:15).

    Augustine answers in a Gloss: distinguish the times and the sin, because one is secret and the other public. The first needs a secret remedy—that is, it should be corrected in private—and this is the one the Lord has in mind. Hence he says, offend you alone, as though in private. But the Apostle is speaking of a public sin, which calls for a public penalty. This is signified by the dead whom the Lord revived. He revived the girl in her own home (Matthew 9), which signifies a secret sin; on that occasion, he even cleared the room of people. But he revived the widow’s son outside the gate in public (Luke 7), by which he showed that a public sin must be publicly punished.

13. Then he says, I charge you, before God. Because the ecclesiastical judge acts in God’s person in a special way when he judges, he therefore charges him before God to judge justly.

    For he must argue his case in public in such a way that he does not scorn God’s judgment. On this point, he reminds him of three things. First, God’s authority, because God the Father will judge him with authority; hence he says, before God: you shall judge the whole earth (Genesis 18:25). Second, Christ as man will be sitting as judge: he has given him power to do judgment, because he is the Son of man (John 5:27). Hence he says, and Christ Jesus. Third, the angels will be ministers: when the Son of man shall come in his majesty and all the angels with him, then he shall sit upon the throne of his majesty (Matthew 25:31). That is why he adds, and the elect angels: you renew your witnesses against me (Job 10:17).

14. Then when he says, observe these things without prejudice, he warns him against rash judgment, saying, without prejudice, that is, that he should not proceed rashly but with deliberation, doing nothing by partiality.

    Or, without prejudice can mean without previous discussion: do no important thing without counsel ; the cause which I knew not, I searched out most diligently (Job 29:16). Otherwise, you will not be acting as a mediator between two parties: you shall not be partial to a poor man in his lawsuit (Exodus 23:6).

15. Then when he says, do not impose hands lightly upon any man, he discusses promotions, and this seems to be a reason for his previous advice. For just as he must not be quick to punish, so he must not be quick to promote, that is, to ordain to sacred orders speedily: let these also first be proved (1 Timothy 3:10); gather unto me seventy men of the elders of Israel, whom you know to be elders and masters of the people (Numbers 11:16). It is as if to say: only those whom you are certain are worthy.

    And why? Neither be a participant in other men’s sins, because if you ordain indiscriminately, and as a result, they sin, you will be held responsible. A person also becomes a participant in other men’s sins who does not correct when he is able: not only those who do them, but they also who consent to them (Romans 1:32); touch no unclean thing (Isaiah 52:11).

16. Then when he says, keep yourself pure, he shows how Timothy must behave toward himself. This is good advice because it sometimes happens that a person spends so much time with others that he neglects himself.

    First, therefore, he exhorts him to chastity.

    Second, he strives to moderate his abstinence, at do not still drink water.

17. He says, therefore: you who are obliged to correct others, keep yourself pure. I discipline my body and bring it into subjection, lest perhaps when I have preached to others, I myself should become disqualified (1 Corinthians 9:27). Timothy, of course, was an extremely abstemious man who afflicted his body to avoid sins of the flesh: I have thought in my heart to withdraw my flesh from wine that I might turn my mind to wisdom and might avoid folly (Ecclesiastes 2:3).

18. But because this practice made him extremely sick, the Apostle adds: do not continue, now that you are sick, to drink only water. Why? Because whatever sacrifice you offer, you shall season it with salt, that is, with the salt of discretion (Leviticus 2:13); it is your spiritual worship (Romans 12:1). Therefore, he adds, but use a little wine, not for drunkenness—wine drunk with moderation is the joy of the soul and the heart ()—but for your stomach’s sake and your frequent illnesses, namely, which are the result of your abstinence.

    Note that Paul cured the sick and raised the dead, yet he cures Timothy by advising medicine. This helps us understand that he did not use his power to work miracles for everyone, but only when it was beneficial for the faith.

19. Then when he says, some men’s sins are manifest, he explains how Timothy should understand the two things he has said: namely, that in condemnation he should proceed without prejudice, and that he should not impose hands lightly.

20. In regard to the first, he says, some men’s sins are manifest. It is as if to say: above I said, observe these things without prejudice; nevertheless, you should realize that some sins are notorious and need no examination, but some are hidden and require probing. These are the ones which you must investigate without prejudice, but not the first kind, because the first are going before to judgment. The others, however, appear after judgment—that is, they reveal themselves after discussion and must not then be made public: as in water face reflects face, so the heart of man is laid open to the wise (Proverbs 27:19).

21. Second, regarding the command, do not impose hands lightly on any man, he explains that this applies to men who are not evidently good. This is because, in like manner also, the good deeds of some are manifest: that they may see your good works and glorify your Father in heaven (Matthew 5:16); he that does truth comes to the light, that his works may be made manifest (John 3:21). And those that are otherwise cannot be hid, because nothing is covered that shall not be revealed, nor hid that shall not be known (Matthew 10:26), for either in the future or even now, all iniquity is made manifest. Upon such men, you should not impose hands lightly.