Commentary on 1 Timothy 5.1–6.20

(Verses 1–2.) “Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, young women as sisters, in all chastity.” Out of respect for age he teaches that an older man is to be urged to good work with gentleness, so that he may more readily accept the admonition; for one who is admonished may be afraid of being rebuked later, which is shameful for an elder. For among all nations old age is certainly honored; hence both the synagogue and afterward the church had elders, without whose counsel nothing was done in the church. By what negligence this has fallen into disuse I do not know, unless perhaps by the sloth, or rather the pride, of the teachers, since they alone want to seem to be something. He judges that younger men are to be admonished as brothers with affection and love, so that, seeing that they are admonished out of love, they may more easily correct themselves, since they see that his works do not differ from his preaching. Older women as mothers, so that, seeing themselves taught with gentle speech, they may not take it harshly, because they make progress with honor; for it is harsh for elders to be rebuked by the young. He wants this softened with a certain moderation, so that there is profit both for the one who speaks and for the one who hears. He admonishes that young women are to be taught as sisters, so that they may readily accept the discipline of good conduct. For when she sees that what belongs to a good life is put to her not with command, she consents, showing herself humble to the one who admonishes. For things are usually obtained by gentleness that cannot be by authority; for animals, though they are jealous for their bodies, yet yield to gentleness.

“Honor widows who are truly widows.” He says those widows are to be honored who are widows by choice: who, though they could marry, rejected a second marriage in order to be better and worthy of God, knowing that a marriage is blessed once, imitating most holy Anna, who served God with fasts and supplications night and day, having known the bed of only one husband (Luke 2:36–37).

“But if any widow has children or grandchildren, let her first learn to treat her own house dutifully and to make a return of gratitude to her parents; for this is acceptable before God.” He says a widow must first be proved in this life and conduct, so that only then may she be worthy to be called a widow of the church, who submits to the church’s discipline not for gain so much as for protection. Merits ought to go before, so that the due honor may be seen to be given to her when she comes; for she who has treated her family dutifully and governed her house well has kept God’s law and become worthy of the church’s support.

“For she who is truly a widow and left alone hopes in God and persists in prayers night and day.” A widow who has children or grandchildren is not readily to be admitted to the church’s allowance; for if she has governed her house dutifully and carefully, it is necessary that her own make a return to her, as she did to her relatives; but if, as often happens, impiety has been at work, so that the old woman is despised by her own, whom she treated dutifully, it is right that she be taken up by the church, because she has lived faithfully in the Lord’s law. So the widow who is left alone and despised by her own hopes in God; for seeing that she has support from no side, she is devoted with her whole mind to God, from whom alone she expects help for life and salvation.

“For she who is a widow in pleasures is dead while living.” He indicates that a widow, because she is called a widow, ought to be such as to devote herself to prayers to win the Lord’s favor, serving God night and day, to show that she despised a second marriage for this reason, to apply herself to the Lord’s discipline. For if under the name of widow she gives herself to pleasures or luxury, she must be held dead while living; because it is a kind of imposture to do one thing and profess another, wanting to have not obedience and devotion to God but the honor of a widow; since the profession of the name itself indicates this: that, having spurned a husband, she chose God, to serve him with her whole mind for the sake of the promised life.

“And command these things, that they may be blameless.” He wants a widow to have such care for her actions and character that she cannot be reproached; for, removed from the hope of worldly life and the duty of caring for a body, she has betaken herself to God for this purpose, to lead a commendable life. For when the occasions that commonly open the way to sins are taken away, good conduct can remain unharmed.

“But if anyone does not take care of his own, and especially of his household, he has denied the faith and is worse than an unbeliever.” He says that this widow, who was negligent toward her family in bringing them up in the discipline and correction of the Lord, is not to be honored; because, like the faithless, she has not obeyed the Lord’s law, so that she is held worse. For one who, living under the law and the fear of God, is a despiser must be worse than one who is not subject to the law; for the latter does not know, but the former despises knowingly.

“Let a widow be chosen not less than sixty years old, who has been the wife of one husband, having a testimony in good works: if she has brought up children, if she has received guests, if she has washed the feet of the saints, if she has ministered to those suffering affliction, if she has followed every good work.” He teaches that a widow is to be chosen if she is commended by the prerogative of her past works; for by the Lord’s judgment her name is written in the church’s records, whom her former life declares worthy. For, schooled in divine services and wearing out her life in them, she is to be received into the bosom of the church, to which she long ago vowed herself in lawful services.

“But avoid young widows; for when they have lived in pleasures, they want to marry in Christ.” He forbids young widows to be received into this profession, for trust ought not easily be given to a slippery age; since the examples of some go before, who after their profession, through delight in a life of pleasures, have the name of widowhood but not its works, and, turned to marriage, are drawn to it. For one who thinks he can live a life of pleasures in Christ does not persevere innocent at all; for luxury draws him to its members, so that he is subjected to sin; for pleasures are the doors of sin. For it is not unknown where one tends who loves a soft life.

“Having condemnation, because they have made void their first faith.” He shows what awaits such women, so that they may not readily dare what is hard to fulfill; or, if the mind is given to this devotion, let her keep it to herself for the time being, because she has learned that it is rash to profess what ought not yet be entrusted to youthful age. For one who turns away from what she had rightly done becomes liable to condemnation. For the more praiseworthy it is if she fulfills what is believed to be beyond her strength, so much the more is she to be punished if she dares with rash presumption to impose on herself what she cannot bear; nor ought one to have a claim to pardon who has been found unfaithful from the beginning.

“At the same time they also learn to go about idle, and not only idle but also talkative and busybodies, saying what they should not.” Certain virgins or widows, recommended by their profession (for the name of this state is glorious), are welcome in the houses of the rich; and they make it their business to comply with their wishes, going about and looking for things to bring them that will please them, so that, though idle, they may be rewarded with gifts; and by a bad habit they seek more from tales than from what they work with their hands, so that they go out proud and dressed up, acting against their profession. This usually turns against them even in this life; for what they always think hidden is revealed. For what is “saying what they should not”? For they are close to weddings, sharers in many secrets, flatterers, complainers against the slaves.

“I want, therefore, the younger ones to marry, to bear children, to be mothers of families, to give the adversary no occasion for reproach. For some have already turned aside after Satan.” Since the things he said above about such women are contrary and unlawful and will bring them to death, he therefore gives counsel and commands that what is lawful be done. For it is better to look after one’s own house than to commit adultery in another’s house; and it is much more expedient to marry than, under a good and godly profession, to walk notoriously in evil; and it is more to seek one’s living with one’s hands with modesty than shamelessly to wait idle for others’ goods. For this is how Satan finds an occasion to overturn ill-advised souls: when those professing godly things hunt unjustly; for nothing is so dangerous as when deeds fight against profession. For Satan is not jealous of open evil, because he rejoices in it; but the one he sees deceiving he works to expose as his son, not God’s; which deed does not displease God.

“If any believing man or believing woman has widows, let him provide for them sufficiently, so that the church may not be burdened by their maintenance, so that it may suffice for the true widows.” What wonder if apostolic power could foresee the future? For what he said is evident: that the widows of the faithful now greatly burden the church, even of those who seem rich in the world; because, when these women stop the work of spinning wool on account of old age, they withdraw from them both clothing and food, not entirely, but in part, so that the women, driven by that very want, turn to the church in order to live; whereas they ought not only to give to their own needy but also to feed and clothe other poor women. This is very harmful; for when it is given to these, the rest receive less or nothing, to whom it ought rather to be given, who are worthy to be supported at the church’s expense. And the church is burdened in this way when it is forced to clothe many, though it ought to clothe few; and the people, who could gladly and often minister to a few, are forced to let more go, so that they either grumble or come to their aid more slowly. For though he commands that a widow who was the wife of one husband be chosen, there are now found among them not only wives of two or three husbands but also women who have lived more shamefully; which happens sometimes through negligence, sometimes through the influence of one who recommends them.

“Let presbyters who rule well be counted worthy of double honor, especially those who labor in the word and teaching.” Good and faithful stewards ought to be judged worthy not only of lofty honor but also of earthly honor, so that they may not be saddened by want of provisions but rather rejoice in their faith and teaching. For he becomes more earnest if he is not humbled by poverty, and his authority grows when he sees that even in the present he receives the fruit of his labor, not so as to abound, but so as not to be in want.

“For Scripture says: ‘You shall not muzzle the ox that treads out the grain’ (Deut 25:4), and: ‘The laborer is worthy of his wage’ (Luke 10:7).” The wage of one who preaches the kingdom of God ought to be such that he is neither saddened nor puffed up. (Verse 19.) “Do not receive an accusation against a presbyter.” Since the honor of this order is lofty (for such men are vicars of Christ), an accusation ought not to be readily admitted against this person. For it ought to seem incredible that one who is a high priest of God has behaved criminally, just as it is credible that an actor is most base.

“But rebuke those who sin before all, so that the rest may have fear.” Although a charge against a presbyter ought not to be readily believed, yet if it is proved, or it is manifest that he has behaved irreverently, he commands that he be rebuked publicly, so that the rest too may be frightened; which profits not only the ordained but also the people; for when they see a man of dignity rebuked for his error, they must beware for themselves.

“I charge you before God and Christ Jesus and the elect angels that you keep these things, doing nothing without prior judgment, inclining to neither side. Lay hands hastily on no one, and do not share in others’ sins. Keep yourself chaste.” He lays down his solemn charge before God the Father and Christ his Son and his elect angels, whom the Lord in the gospel calls holy (Mark 8:38). These, then, are elect, because there are others reprobate, who are not God’s angels but the devil’s, consenting to his apostasy. Under this solemn charge, then, he commands that what he enjoins for the ordering of the church be kept: that nothing be done without prior judgment, so that no one readily receives a church dignity unless his life and character have first been discussed, so that, approved as worthy, he may be appointed minister or priest; lest afterward, if he seems blameworthy, the ruler of the people should perhaps regret that he did not judge clearly beforehand what he deserved, whom he ordained without proof; nor is one whose sins come under suspicion to be ordained, lest the ordainer be stained by his vices and offenses. If, then, the offenses are wholly hidden, the ruler will be free of blame, because his conscience is free. For suspicion makes one fearful; for he sins if he does not test and yet ordains. For one who is to be ordained ought to be proved better than the rest; for it is not enough that he be without crime; for the merits of his good works ought to go before, so that he may be held worthy of ordination. The bishop who keeps these things will show himself chaste for religion, and for this he will obtain a reward in the future.

“No longer drink water, but use a little wine for the sake of your stomach and your frequent infirmities.” Now he gives particular counsel, that he may govern himself by healthy teaching; for God wants to be served prudently, not so that people become weak by their own excess and then seek the help of physicians. One must exercise moderation, so that, if possible, the service begun may be advanced step by step rather than diminished through lack of consideration. For intemperance makes the soul itself restless, so that, while it is anxious about its infirmity, it is not so devoted to divine service. For improvidence brings loss; the soul set in tranquility lifts the whole heart to God, asking with sound counsel for what ought to be asked.

“The sins of some people are manifest, going before them to judgment; but some they also follow. Likewise good works too are manifest, and those that are otherwise cannot be hidden.” He wants it understood that those who cling to people whose sins are openly known will have no excuse, so that those who ought to be avoided are instead held in honor. He signifies, then, that the man of God should separate himself from these, especially the steward of Christ, who also has the authority to rebuke them; and if they promise to amend themselves, they are to be received back. He shows that the evil works of others follow them, because while living they are thought good, but when dead they are uncovered, so that those who formerly presented themselves as fit are afterward declared impostors. By the reasoning above, just as evil deeds, so good deeds are manifest; for a good life and modest acts cannot be hidden, and with godliness added they make people perfect; but just as some evils are hidden for the present, so are some goods; for no one can know everything about people, but from what he sees and hears he tests and judges. For he weighs whether what is said fits the one of whom it is said, whether good or evil; but what has been hidden from people will become plain on the day of judgment. These things were said, then, so that such people might know that they have a graver case than the rest. For one who, being evil, presents himself as good is worse than one who is openly evil.

“Let all who are slaves under the yoke regard their masters as worthy of all honor, lest the name of the Lord and the teaching be blasphemed.” He wants masters to give thanks to God for the services of slaves; for when through God’s discipline the slaves have shown them faithful service, perhaps the masters too will submit themselves to this discipline.

“And those who have believing masters, let them not despise them because they are brothers, but serve them the more, because they are believers and beloved, who receive the benefits.” If he commands that profane masters be served with all diligence, how much more believing ones! For a slave proves himself subject to the fear of God when he has obeyed a believing and temporal master with his whole mind. Let him not think he is to be despised because he is called a brother by reason of the common faith; for one who thinks a believing master is to be despised will be the more to be rebuked.

“Teach and exhort these things.” He wants the Lord’s teaching to be made known, so that detractors may see that there is nothing in it for which it should be blamed; and at the same time, considering the shameful things hidden in their own rites, they may blush, so that they will be without excuse.

“If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and with the teaching that is according to godliness, he is proud, knowing nothing, but sick about questions and battles of words, from which come envy, strife, blasphemies, evil suspicions, conflicts of men who are corrupted in mind and have been deprived of the truth, supposing that godliness and the worship of God is gain. Withdraw from such.” He commands that those who differ from the catholic discipline be spurned, especially those who, convicted and corrected, will not agree, through the disturbance of a perverse mind, who delight in and feed on contentions. For one who is lifted up does not allow himself to be defeated, since he bursts into conflict to seek favor, which is to be avoided by gentle and good men. For contention is never without a quarrel; and it would be little if only a quarrel arose, but blasphemies and enmities too, which is foreign to the servants of God. And it is judged useful to withdraw from those who, corrupted in mind, have been deprived of the truth; for they think the worship of God and godliness to be gain, hoping for nothing of the future, but providing how they may get through the present, like the worldly sects, which are well known to listen gladly for the sake of present gains, not knowing that some gladly hear this, that one should flourish in this life; and therefore one must withdraw from such.

“But godliness with sufficiency is great gain.” He says that there are great riches and acquisition in this, if a believer is content with what he has; for there is more, both in himself and in others, in one who, gained by God’s mercy for the future life, thinks what he has sufficient for the present, not doubting that he gives from that very thing. For every greedy person is ungodly, harmful both to himself and to others.

“For we brought nothing into the world, and truly we cannot take anything out; but having food and that with which we are covered, let us be content with these.” He declares openly that it is in vain for mortal men to strive for abundance and want to become rich, since they know they have nothing of their own in the world. What does human greed achieve, except to become its own enemy? For it brought nothing into the world, it will be able to take nothing away. Why does it strike itself with anxiety and seek to gather? Such as he came, such will he go out from here. Job too writes this and confesses it in his suffering, saying: “Naked I came out of my mother’s womb, naked I shall return to the earth … blessed be the name of the Lord” (Job 1:21). If the greedy did not hold on to what they have to their own ruin, few would hoard what could profit many, with gain to themselves as well.

“For those who want to become rich fall into temptation and a snare, and many useless and harmful desires, which plunge people into ruin and destruction. For the root of all evils is avarice, by craving which some have strayed from the faith and pierced themselves with many sorrows.” Nothing is so harsh and so pernicious as when a churchman, especially one in a high place, strives for the riches of this world; because he harms not only himself but others as well. For he gives people a contrary pattern; for many must become his imitators, unto perdition. For the more honorable he is in rank, the more he persuades others to imitate him, especially in this matter, to which people are prone in this life; for avarice can admit every evil. It is the root of all evils because, to satisfy its desires, which is impossible, it commits sorcery, murders, obscenity, and every crime; it is neither secure in the present, because it is always craving, nor saved in the future, for it is condemned.

“But you, man of God, flee these things.” He urges and commands that the man of God cut himself off from this, so that he may be secure here and be rewarded with divine rewards in the future. For not undeservedly is one to be crowned who spurns what persuades so many.

“But pursue righteousness, godliness, faith, love, patience, tranquility of mind. Fight the good fight of faith, lay hold of eternal life, to which you were called and confessed the good confession before many witnesses.” Since avarice is a wicked thing, he bids the man of God, in order to keep apart from it, to pursue righteousness and godliness and the other things he names; for he will not be able to avoid it unless he clings to the things opposed to avarice. For how can a greedy man be faithful, who denies by his works what he seems to confess in words? How is he a lover of the brotherhood, whose hands are dry? How patient, who always reaches for what belongs to others? Or how can he have tranquility of mind, who is inflamed day and night with the avidity of craving? But because this iniquity was foreign to Timothy the man of God, he is bidden to undertake the good fight of faith. For it is the victory of faith when all vices and crimes are subdued, so that one may come to the rewards of eternal life; whose confession, made among the very rudiments of faith, is contained in the church records, with a witness asking and answering.

“I charge you in the sight of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment spotless, blameless, until the coming of our Lord Jesus Christ, which in his own times the blessed and only Mighty One will show, the King of kings and Lord of lords, who alone has immortality and dwells in light unapproachable, whom no man has seen or can see, to whom be honor and eternal power. Amen.” He gives commands to the ruler of the church with great vigilance and foresight; for in his person the salvation of the whole people rests. He is so circumspect not out of concern about Timothy’s care, but because of his successors, so that by Timothy’s example they might guard the ordering of the church, and they themselves, handing on a pattern to those to come, might begin with themselves. And so, “that you keep,” he says, “the commandment spotless until the coming of our Lord Jesus Christ.” He binds this so tightly as to testify that he commands it before God and Christ; and, to strike terror, he recalls the passion of Christ, of whose passion one who spurns that for which Christ suffered must become guilty. Nor did he keep silent about the day of judgment, which will come at the predestined time by the will of God, whom he proclaims alone blessed and mighty, King of kings and Lord of lords; for he alone has blessedness and power, dominion and kingship, and immortality too, as his own and received from no one. The Father has all these things, and likewise the Son from the Father; but the unapproachable light belongs to the Father alone, because he has never appeared to anyone. Indeed he added: “whom no man has seen or can see.” Not that the Son’s light is another light, since it is written in the psalm: “And in your light we shall see light” (Ps 36:9), that is, the Father’s light is in the Son; but because no one has seen the Father, and therefore he dwells in unapproachable light. For no one has the standing to see God the Father except Christ; he who is from God, he has seen God; but the Son, because he himself does all things, is said both to appear and to be seen. That, then, is peculiar to the Father which was said above: “To whom be honor and eternal power, Amen,” that is, it is true.

“Command the rich of this world not to be proud-minded, nor to hope in the uncertainty of riches, but in the living God, who provides us with all things abundantly to enjoy, in the will of good works; to be rich in good deeds, ready to share, glad to give, to treasure up for themselves a good foundation for the future, that they may lay hold of the true life.” The true life is the one we hope will come, which is not ended by any setting or by times; for it is eternal, and therefore it is rightly called true; for this present life is an image of life, not the truth. And because the image is not wholly emptiness, that life is gained in this life; and so that one may hasten to it, one learns from the image how much the truth excels it, which is reached neither by pride nor by hope in riches, but by humility and hope in God, who promised it. For one must hope in him, because he supplies what is necessary for our needs; not in the riches themselves but in their author. For what hope is seen in a thing perishable and uncertain? Since some people lose them; and those in whose hands they seem to remain gain no profit from them for the future, but loss, unless they share them with the needy; for they are not eternal, to be preferred to the future life. They make people proud as if they promised immortality. We have the example of resurrection in Christ; and yet Christ is not loved by many as riches are, of which no example is seen that they have freed anyone from death. Christ redeemed us, not riches; for in himself he showed the likeness of the future life, so that, spurning all these things, we might follow him and come to immortal and heavenly riches. Therefore we ought to strive for this, to be rich in good deeds and with these earthly goods to gain spiritual riches; let us sow on earth, that we may reap in heaven, where the eternal treasure is stored.

“Timothy, guard what has been entrusted, avoiding profane novelties of words and the oppositions of knowledge falsely so called, which some, professing it, have fallen away concerning the faith. Grace be with you.” He admonishes the same things: that what was said above be kept, and that things contrary to religion be avoided, which usurp only the name of knowledge, deceitful in their profession, so as to deceive the simple; for they feign the faith from which they have fallen away, in order to bring in faithlessness. He signed with his own hand, saying: “Grace be with you.”