Thomas Aquinas Commentary 1 Timothy 5:17-25

"Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire. Against an elder receive not an accusation, except at [the mouth of] two or three witnesses. Them that sin reprove in the sight of all, that the rest also may be in fear. I charge [thee] in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality. Lay hands hastily on no man, neither be partaker of other men`s sins: keep thyself pure. Be no longer a drinker of water, but use a little wine for thy stomach`s sake and thine often infirmities. Some men`s sins are evident, going before unto judgment; and some men also they follow after. In like manner also there are good works that are evident; and such as are otherwise cannot be hid." — 1 Timothy 5:17-25 (ASV)

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.