Thomas Aquinas Commentary 1 Timothy 5:1-2

"Rebuke not an elder, but exhort him as a father; the younger men as brethren: the elder women as mothers; the younger as sisters, in all purity." — 1 Timothy 5:1-2 (ASV)

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.