Thomas Aquinas

Above he taught what sort of person a bishop ought to be in life; here he shows what sort he ought to be in teaching. And first he shows that diligence of study is required of him; second, he sets down the matter of study; third, its usefulness.

As to the first, he says *embracing*. For one who embraces something holds it closely together, and an embrace arises from love. He must cling to knowledge with an embrace, that is, with a firm adherence of mind and a love of heart. Wis. 6:14: *She anticipates those who desire her*. Prov. 4:8: *Take hold of her, and she will exalt you; you will be glorified by her, when you have embraced her.*

The matter of study ought not to be fables, nor temporal things, but the faithful word, that is, the true word. Ps. 144:13: *The Lord is faithful*, etc. Or the faithful word, that is, of faith, in which the bishop must be instructed. But some study these things in a twofold way, namely, so that they may only learn and act. But this does not suffice for a bishop; rather he must also instruct others. And therefore he says *who is according to doctrine*. 1 Tim. 4:12 it is said: *Let no one despise your youth, but be an example to the faithful in word, in conduct.*

The usefulness is the ability to carry out his office. But the office of a prelate is like that of a shepherd. Jn., last chapter: *Feed my sheep*. Now a shepherd has two things to do: namely, to feed the flock — 1 Pet. 5:2: *Feed the flock of God that is among you* — and likewise to keep off the wolf. So too the bishop must feed through true doctrine. Jer. 3:15: *I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine.* And therefore he says *that he may be able to exhort in doctrine*. He does not say that he should exhort, but that he should be able to exhort. This is when he has exhortations ready at hand for when it is necessary to carry them out. This is figured in Exod. 25:27, by the bars in the rings of the ark, so that the ark could be carried. Lk., last chapter: *powerful in deed and word*. And he says *sound*, that is, without the corruption of falsehood. Below 2:1: *But speak the things that befit sound doctrine.* 1 Thess. 2:3: *Our exhortation was not from error, nor from uncleanness*, etc.

Likewise, that they may guard against heretics. And therefore he says *and to refute those who contradict*, that is, to convict them. And this through the study of sacred Scripture. 2 Tim. 3:16: *All Scripture, divinely inspired, is useful for teaching, for refuting.* Job 6:10: *nor will I contradict the holy words.* And these two things, according to the Philosopher, pertain to the work of the wise man: namely, not to lie about the things he knows, as to the first; and to be able to expose one who lies, as to the second.

Next, when he says *for there are many*, he sets down the necessity of what has been said. And first on the part of the false teachers; second on the part of the evil hearers, at the words, *a certain one said*. Concerning the first he does two things: first he describes the condition of the false teachers; second, the perversity of their zeal, at the words, *who … entire*. Likewise, first he shows their condition; second he teaches the remedy against them, at the words, *whom it is necessary*.

He shows their condition in four ways. And first from their number, when he says *many*. Eccli. 1:15: *The number of fools is infinite.* Second, from the vice of disobedience, when he says *also disobedient*, namely toward God and their superiors. Rom. 1:30: *disobedient to parents.* 1 Kings 15:23: *the sin of disobedience is said to be like idolatry.* Third, from vain talk, when he says *vain talkers*, namely with respect to themselves. Ps. 93:11: *The Lord knows the thoughts of men, that they are vain.* Wis. 13:1: *Vain are men in whom there is no knowledge of God*; and heretics are especially vain; therefore he adds, saying *seducers*, namely with respect to those beneath them. 2 Tim. 3:13: *evil men and seducers*, etc. Fourth, from their place, when he says *especially those of the circumcision*, who were compelling men to judaize. Phil. 3:2: *Beware of dogs, beware of evil workers, beware of the concision.*

Against these he sets down a remedy. For they are not to be tolerated, because the people would be corrupted and it would be imputed to the shepherd. Ezek. 13:5: *You have not gone up to face the enemy, nor set up a wall for the house of Israel*, etc. 2 Tim. 4:2: *Reprove, entreat, rebuke, in all patience and doctrine.* And therefore he says *whom it is necessary to rebuke*.

Then, when he says *who … entire*, etc., he describes their zeal; and first he describes it from the harm they inflict; second from the falsehood they teach; third from the gain they covet. The harm is that they *subvert entire households*. For Catholic doctrine is set forth publicly in the Church, but heretics teach secretly; and therefore they seek hiding places. Prov. 9:17: *Stolen waters are sweeter, and hidden bread more pleasant.* And therefore they go about through houses, to seduce especially women. 2 Tim. 3:6: *Of these are they who make their way into houses, and lead captive weak women laden with sins.* *Teaching what they ought not*, that is, vain and useless things. Nor do they seek spiritual gain, but temporal; and therefore he adds *for the sake of shameful gain*, namely temporal gain, or their own glory. Wis. 15:12: *but they have esteemed our life to be a game, and the occupation of life to be made for gain, and that one ought to acquire from anywhere, even from evil.*

Then, when he says *a certain one said*, he describes the hearers, because these were Cretans, and he refers this work to them. And first he shows their condition; second he gives the remedy, at the words, *for which reason*.

Concerning the first, he first describes their condition through a testimony; second he confirms it. He says therefore: such are the teachers, but the hearers also are likewise seducible, according to the testimony of a certain poet of theirs, namely Epimenides, whom Paul here calls their prophet. Here note that someone is called a prophet who is illuminated by God as to his intellect, so as to know certain things above common knowledge. Num. 12:6: *If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him through a dream.* Likewise, one who expounds prophecies in the same spirit, and in the same manner in which they were handed down. Likewise, one who utters something prophetic. Hence something prophetic can be uttered from a certain interior instinct, even apart from one's own understanding. Jn. 11:51: *Caiaphas, since he was high priest, prophesied.* For he did not prophesy according to his own intention, he who said it was expedient that he die, understanding it thus: lest he should mislead the people. Nevertheless, he was moved to say this by the Spirit. And this manner of prophesying is found among those who take the first word of certain persons as an omen, which is also done by demons. And he says *their own*, because he properly described their condition.

Then, when he says *Cretans*, he sets forth the testimony, and notes them for three things: namely, for the corruption of the rational faculty, when he says *always liars*. Ps. 54: *You will destroy all who speak a lie.* Likewise, for the corruption of the irascible faculty, when he says *evil beasts*, that is, cruel; they are called beasts, as though vastiae, because they are cruel. Prov. 28:15: *A roaring lion and a hungry bear, a wicked prince over a poor people.* And he says *evil*, because, according to the Philosopher in the Politics, man, when he acts according to reason, is the best of animals; but when he declines to malice, he is the worst; because if he declines on account of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast. Likewise, for the corruption of the concupiscible faculty, when he says *slow bellies*, that is, having sluggishness from the belly: for they were gluttonous, and such men seek ease. Lk. 12:19: *Soul, you have many goods laid up for many years; rest, eat, drink, feast.*

But he confirms the testimony, when he says *testimony*, etc. The Gloss: by this we understand that a teacher of sacred Scripture accepts the testimony of truth, wherever he finds it. Hence the Apostle, in many places, recites the sayings of the Gentiles, as in 1 Cor. 15:33: *Evil conversations corrupt good morals.* Likewise Acts 17:28: *In him we live, and move, and are.* Nor is their whole doctrine approved on account of this; but the good is chosen, because whatever is true, by whomever it is said, is from the Holy Spirit, and the evil is rejected. Hence it is said in Deut. 21:11, as a figure of this, that if anyone sees a girl among the number of captives, he must cut off her nails and hair, that is, the superfluities.