Commentary on 1 Timothy (Super I Epistolam ad Timotheum Lectura)

Above, the Apostle exhorted Timothy to piety; here he gives him the form of teaching piety. In this he first enjoins him to teach piety; second, how he may be fit to teach, at "let no man"; third, how he should teach different people differently, at "the elder."

Now the teaching of piety consists in two things, namely in things to be done and things to be believed. But as to things to be done, those who have authority ought not only to instruct, but also to command. And therefore he says, "command these things." Titus 2:15: "rebuke with all authority." As to things to be believed he says, "and teach." Matthew, last chapter: "teach all nations." Job 4:3: "behold, you have taught many."

Then when he says "let no man," he shows how he can be fit for the aforesaid things, and first for commanding; second, how for teaching, at "till I come." Concerning the first he does two things, because first he teaches how he ought to exclude contempt; second he shows by what it is to be excluded, at "but be an example."

A command has no efficacy except through the authority of the one commanding, and therefore when authority is despised, the command is frustrated, which happens most of all in youth, because such persons are not believed to be prudent. Hence, according to the Philosopher, no one chooses the young as leaders. And therefore he says "let no man," etc., as if to say: although you are young, let your character nonetheless represent old age. Tobit 1:4: "when he was younger."

Then he shows how contempt is excluded, saying "but be," etc., namely that you show yourself such that you may be an example of doing what you teach by word. And it should be noted that in those things in which a prelate is an example, there is a manifold difference. For some are ordered toward one's neighbor, some toward God, some toward oneself.

As to one's neighbor he says, "be an example of the faithful," namely that what you command by word, you fulfill by deed. 1 Peter, last chapter, 3: "made a pattern of the flock," etc. And this in speech; hence he says "in word," namely, weighed, ordered, and circumspect. Colossians 4:6: "let your speech be always seasoned with the salt of grace." 1 Peter 4:11: "if any man speak, as the words of God." Likewise in outward conduct, that as he excels in place and dignity, so also in honest conduct. 1 Peter 2:12: "having your conduct good among the Gentiles," etc. Matthew 5:16: "let them see your good works, and glorify your Father who is in heaven."

As to God, it is ordered by charity, which perfects the affection; hence he says "in charity." 1 Corinthians 13:1: "if I speak with the tongues of men," etc. Colossians 3:14: "above all things having charity." Likewise through faith, which illumines the intellect; hence he says "in faith." Hebrews 11:6: "without faith it is impossible to please God." Which especially befits prelates, who are the guardians of the faith. Hence in Luke 22:32 the Lord especially prays for the faith of Peter, saying: "I have prayed for you, Peter, that your faith may not fail."

As to himself, chastity orders life and mind, because it is exceedingly unbecoming that the life of the ministers should disagree with the life of the Lord. Ecclesiasticus 10:2: "as the judge of the people is, so also are his ministers." But Christ so loved chastity that he willed to be born of a virgin, and he himself kept it; therefore there follows "in chastity."

Then when he says "till I come," etc., he shows how one may be fit to teach, and first he does this; second he assigns the reason for the aforesaid admonition, at "do not neglect." Now one is fit to teach through two things, namely through reading, in which he acquires knowledge, and through practice, in which he is made ready. And therefore he says, "till I come, attend to reading," namely of the holy books. 1 Maccabees 12:9: "having for our comfort the holy books." John 5:39: "search the Scriptures." And this is signified in Exodus 25:12ff, where it is said that in the ark of the Lord the staves should always be in the rings, and the rings in the corners: as if always ready to be carried.

But for practice, exhortation is necessary on our part as to things to be done, doctrine as to things to be known. Therefore he adds, "to exhortation and to doctrine." Jeremiah 3:15: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine."

Then when he says "do not," he sets forth the reason for the aforesaid admonition; and first he sets forth the cause from the gift received; second, the cause from the reward expected, at "take heed to yourself." Likewise, first he sets forth the reason; second he shows how what is contained in the reason can be fulfilled, at "meditate upon these things." He says therefore "do not," etc.; as if to say: rather attend, because he who receives grace ought not to be negligent in it, but ought to bear fruit from it. The servant who hides money in the earth is punished on account of negligence. Matthew 25:24ff. "Do not, therefore, neglect the grace," etc. By this understand either the episcopal dignity, or the gift of knowledge, or of prophecy, or of miracles, none of which ought to be neglected. 2 Corinthians 6:1: "that you receive not the grace of God in vain."

I say the grace "which was given you by prophecy," that is, by divine inspiration. For in the primitive Church, where elections were made purely and for God's sake, no one was assumed into the episcopate except through divine election, just as Ambrose and Nicholas were elected. And this inspiration he here calls prophecy. Hence the Gloss says, that is, through the election of the saints, because the saints did not elect one whom they did not know to have been elected by God. Likewise the Apostle foresaw that this one would be profitable to the people. Proverbs 29:18: "when prophecy shall fail," that is, such a manner of election, "the people shall be scattered."

And how? "With the imposition of the hand of the priest." Another text has "of the hands of the presbytery." And, as has been said, the names "presbyter" and "bishop" are interchangeable, because it was priests and presbyters, that is, bishops, who were received with the imposition of the hand. Numbers 27:18: "call Joshua, and lay your hand upon him," etc. The Lord also laid his hand on the children, as is said in Matthew 19:15. Likewise the apostles on the seven deacons, Acts 6:6. And therefore hands are laid upon those to be ordained bishop.

But the question is, since a bishop ought to be ordained by three, why is it here said "of the priest" in the singular number? I answer: he says this because although many come together, nevertheless one is the principal and the others are co-assistants. Yet it can be said that at that time this constitution did not yet exist, and then there were few bishops, who could not be gathered together. Another text has "of the presbytery," that is, of those who laid hands upon him, not insofar as they were men, but insofar as they were presbyters. And this imposition signifies the conferral of grace, not that the ministers give grace, but that they signify the grace given by Christ. Hence it belongs only to those who are ministers of Christ. And therefore he says "of the presbytery," or "of the priest," because the imposition of hands is one thing when done by deacons, and another when done by presbyters.

Then when he says "meditate upon these things," he shows how what has been said may be fulfilled, namely that he should continually meditate on those things which pertain to his office. Hebrews, last chapter: "for they watch as being to render an account for your souls." "Meditate upon these things," therefore, that is, frequently consider, the things that pertain to the care of your flock. "Be in these things," that is, let your whole strength be directed to this. And why? "That your progress may be manifest to all." Matthew 5:15: "no man lights a lamp and puts it in a hidden place," etc. Philippians 4:5: "let your modesty be known to all men."

And these things he ought to observe on account of the reward expected, on account of which he adds, saying, "take heed to yourself and to doctrine." Some so attend to doctrine that they neglect care of themselves; but the Apostle says that he should first attend to himself, and afterward to doctrine. Ecclesiasticus 30:24: "have pity on your own soul, pleasing God." Hence Jesus began to do and to teach. "Be earnest in these things," that is, exercise them earnestly. 2 Timothy 4:2: "be earnest in season." And the fruit from this will be abundant, because "in doing this, both yourself," etc. And this is a great thing. James 5:20: "he who causes a sinner to be converted from the error of his way shall save his soul from death." Daniel 12:3: "those who instruct many unto justice, as stars," etc. Hence to teachers is owed the reward of the aureole.

Then when he says "the elder," etc., he shows how he ought to impart his teaching differently to different people, and he sets forth two diversities: one according to age; the other according to sex. According to age: first as to men, second as to women, at "the elder women," etc.

He says therefore, "the elder," etc., "but entreat him as a father," Leviticus 19:32: "honor the person of the aged." And therefore they are not to be rebuked bitingly, but to be entreated. 1 Peter 5:1: "the elders who are among you, I, a fellow elder, entreat." And if Peter, an elder, did this, how much more ought a young man to do this? But against this, Isaiah 65:20: "the child of a hundred years shall die, and the sinner of a hundred years shall be accursed." I answer: it must be said that an old man, on account of exceeding malice, loses the honor of old age, and then he is to be rebuked.

"The young men, as brothers." Matthew 23:8: "you are all brothers." Ezekiel 34:4: "with austerity you will rule over them."

On the part of women there is a difference of ages, because "the elder women as mothers," especially those who are not young; below, 5:3: "honor widows." "The younger, as sisters," out of the love of charity. And this, "in all chastity." Because spiritual love toward women, unless it is cautious, degenerates into carnal love, therefore in those things which pertain to young women, chastity must be applied; and therefore the Apostle adds this. Hence the Pope, writing to them, says: "to the beloved in Christ." But to men he says simply: "to the beloved sons."

Above he instructed Timothy about the use of foods and about abstinence; here he instructs him about the dispensing of foods, which is done for spiritual persons, namely those which were dispensed to widows and to teachers. First, therefore, he instructs him about widows; second, about teachers, at the words *and those who rule well*. Concerning the first, first he shows how food is to be ministered to widows and teachers through the Church; second, what sort of widow is to be chosen, at the words *let a widow be chosen*. Again, first he shows to which widows help is to be given; second he makes clear what he has said, at the words *but if any*; third he shows the reason for what has been said, at the words *if anyone*.

He says therefore, *honor widows*, not only by showing reverence, but by supplying necessities. For these two things are understood in the word "honor." Hence in the precept of honoring one's parents, support is also understood; as if he were to say: provide for their necessities. And this was begun from the beginning of the Church. Acts 6:1: *there arose a murmuring of the Greeks against the Hebrews, because their widows were being neglected in the daily ministration.* 2 Maccabees 3:10: *in the temple money had been deposited for the sustenance of widows and orphans.* But which widows? Those who are truly widows. A widow (*vidua*) is called as if it were "idua" from a husband (*vir*), that is, divided. For she is truly a widow who has no other persons by whom she may be sustained, and to her the necessities were given from the alms of the faithful.

Then, when he says *but if any*, he explains which are truly widows; and first he shows which are not truly so; second, which are truly so, at the words *but she who*. Concerning the first, first he treats of the instruction of those who are truly widows; second he assigns the reason, at the words *for this*. He instructs, therefore, such as these, that they should learn to rule their own house. Tobit 10:13: *they taught their daughter to rule the household.* And he says *first*, because the widow who is taken up for provision to be made for her by the Church ought to be watchful with honesty. And this is what he means by *let her learn*. Again, she ought to serve her own parents, and therefore he says *a return*, etc., as if to say: just as her parents nourished her, so she too should nourish them, if she has them. And the reason for this is assigned when he adds, saying *for this is acceptable*, etc. Because these things are done not only for men, but for God. And this is clear, because the Lord gave a special commandment about this, Exodus 20:12. Which the Lord Jesus also did not wish to be omitted in the Gospel. Again, nature teaches this, that a man should repay benefits to those who bestow them. But no one has bestowed so much as parents.

Then, when he says *but she who is truly*, he treats of true widows. First showing which are truly widows; second, how they are to be instructed, at the words *let her hope in God*. He says therefore, *but she who is truly a widow and desolate*, that is, who has no human consolation, namely children or parents, and such a one who has no other refuge, *let her hope in God*, even as regards the temporal aid sustained through the Church. And she ought to be instructed, first, that she be exercised in good things; second, that she beware of evils, at the words *and this command*. Concerning the first he does two things, because first he shows with what this widow ought to be occupied; second he assigns the reason, at the words *for the widow*. He says therefore *let her hope in God*, and let her exercise the act of hope that is fitting, which is done through prayer and supplication, through which what is hoped for is obtained. For prayer is a raising of the mind to God; supplication is a petition made through certain sacred things. And therefore he adds, *and let her continue in supplications and prayers*. And he says *day and night*, because it is impossible that a man's mind be without some care. And therefore, since the widow has nothing to be occupied with, she ought always to be at leisure for God. Luke 2:37: *Anna did not depart from the temple*, etc. Judith 8:5: *she made a chamber in the upper part for praying*.

Then, when he says *for she who*, he gives the reason why she ought always to be at leisure for prayer, namely because it is impossible that the mind not be occupied about some delight. And since the mind of one who is idle is not occupied with useful things, it must be occupied with carnal things. And therefore he says that a widow thus desolate should be at leisure for prayer, because if she does not have this occupation, she gives herself to delights, and thus is dead with the death of sin. Apocalypse 3:1: *you have a name, that you live, and you are dead.* Isaiah 38:19: *the living, namely inwardly, the living, namely outwardly, shall confess to you.* And although delights are an occasion of death for all men, yet especially for women, because by their nature they have a softness of mind. Since therefore delights soften the mind, it is necessary that women be softened much more. Jeremiah 31:22: *how long will you be dissolved in delights, wandering daughter?* Apocalypse 18:7: *as much as she glorified herself and was in delights, so much give to her torment and mourning.*

Then, when he says *and this command*, he shows that they must be instructed to beware of evils. And therefore he says that they should also forbid this, commanding that the women who are sustained by the Church should be irreproachable. Psalm 92:7: *holiness befits your house, O Lord.*

Then, when he says *but if anyone*, he assigns the reason for what he has said: *let her learn first*, etc., saying that it is necessary that the widow be instructed concerning this, because this is a matter of necessity. And therefore he says *of his own*, namely those whose care falls upon him, and especially *of his household*. Song of Songs 2:4: *he ordered charity in me.* And as Augustine says, we can wish well to all, but those who are joined to us are reckoned as a certain lot, and therefore are to be loved more. Ambrose in the book *On Duties* says that the reason for this is that perhaps for those for whom it is not shameful to receive from their own, it would be shameful to receive from others. *He has denied the faith*, by works, because if he does not keep faith with those whom nature has joined to him, it follows that he does not keep it with others either. Titus 1:16: *they profess that they know God, but by their deeds they deny him.*

But is this indeed true? *And he is worse than an infidel.* The contrary of this seems to appear through Augustine, John 15: *if I had not come*, etc. For upon this he says that there he is speaking of the sin of infidelity, which is graver than the rest of sins, because sins against God are graver than those against one's neighbor. I respond that the state of the faithful compared to the infidel can be considered in two ways. First, as regards the state of sin, and in this way infidels are in a worse state, because they do nothing acceptable to God. Second, as regards one particular sin, and then the contrary is the case; for if a believer and an infidel commit adultery, the believer sins more, because he does injury to the faith. And thus he says that if a believer neglects the care of his parents, he sins more gravely than if an infidel were to do this. 2 Peter 2:21: *it would have been better for them not to have known the way of righteousness, than after having known it to turn back*, etc.

Above he showed that widows are to be supported by the Church; here he shows what sort are to be supported. And first he shows what sort is to be chosen, second what sort is to be avoided, at the place "younger women." Concerning the first he does three things: first he shows that she is to be chosen on the basis of age; second, on the basis of chastity; third, on the basis of the practice of good works. By age, since "sixty years."

But concerning which choosing is he treating? To this it can be answered in two ways. In one way, that he speaks of the choosing by which one is chosen to preside over the governance of the other widows who were being supported by the Church, so that such an elder woman should be set over them, so that no one might suspect anything of her continence. Numbers 4:3: "from thirty years and upward, even unto fifty years," etc. But it seems to the contrary, because the Church does the opposite, since younger women become abbesses. I respond: it must be said that it is disordered that girls too young should become abbesses, but nevertheless the Church's diligence is not as great in those who are enclosed as in those who are free.

In another way, that he speaks of the choosing by which one is chosen for this, that she be supported by the stipends of the Church, and such a one is to be chosen not less than sixty years, because young women can labor with their hands, just as the apostle also, who although he could live from the Gospel, nevertheless labored; but old women rest.

From chastity also a widow is to be chosen; therefore he says "who was the wife of one man." For just as it is required in a bishop that he be the husband of one wife, so in an old woman, that she be the wife of one husband. The Gloss: he says this on account of the aforesaid sacrament. This Gloss is a magisterial opinion and is of little worth. For the reason does not seem to be taken from any sacrament, since women do not receive any sacraments to be administered. But he says this on account of firmness, namely that they might have a continuous resolve of preserving widowhood. But Jerome, in the letter to Geruntia, elsewhere to Esicia, assigns another reason, namely that among the gentiles the custom was that in the sacred rites of the gods no woman presided who had had two husbands. And therefore the apostle wished that those who were being nourished by the sustenance of the Church should be no less chaste. Judith 15:11: "because you have loved chastity, and after your husband have not known another," etc. Luke 2:36: "she lived seven years with her husband from her virginity." And therefore it is, as it were, a praiseworthy sign of chastity, that she was the wife of one man.

Then, when he says "in good works," etc., he shows that a widow is to be chosen on the basis of the practice of good works, and first in general; second in particular, at the place "if she has brought up children"; third he gives the same to be understood concerning all good works, at the place "if every work." As to the first he says "in good works." Proverbs, last chapter, 31: "let her works praise her in the gates." And he says "having testimony." John 5:36: "the works which the Father has given me to perform, these works which I do, bear testimony concerning me." For exterior works show interior faith. James 2:18: "show me your faith without works, and I will show you my faith from works."

But what works? First toward her own, second toward others. Toward her own he says "if she has brought up children," namely in the fear of God and in chastity. Ecclesiasticus 7:25: "do you have sons? Instruct them." As to others, he touches on three works of piety. First, toward mercy, because women having a soft heart are naturally merciful. First, therefore, he teaches hospitality, at the place "if she has received by hospitality." Romans 12:13: "pursuing hospitality." Second, together with this he sets down humility, saying "if she has washed the feet of the saints"; for thus the saints are to be received and treated honorably. Luke 10:40: "but Martha was busy about much serving." Thus Christ, John 13:14: "if therefore I, the Lord and Master, have washed your feet, you also ought to wash one another's feet." The Gloss of Augustine on John: brothers do this to one another even in the visible work itself, and what they do not do with the hand, they do not do with the heart. But it is much better that it be done also with the hands, and let not the Christian disdain to do what Christ did. For he who bows down to the feet of his brother, in him humility is stirred up in the heart, or if it was already present, the effect of humility is confirmed. Third, fortitude and constancy, namely that she assist those in tribulation; hence he says "if she has ministered to those suffering tribulation." Hebrews 10:34: "you had compassion on those in bonds."

Then, when he says "if every work," he concludes in what things she ought to be good, saying "if she has followed every good work," that is, has pursued it. Galatians 6:10: "while we have time, let us work good toward all."

Then, when he says "younger women," etc., he shows which are to be avoided. And first he shows this; second he assigns the reason, at the place "for when they have grown wanton." He says therefore: let widows of such an age be chosen, but "avoid younger widows," that is, do not receive them indiscriminately for support in the Church, especially the disreputable and the dissolute. Or, avoid them as to companionship and familiarity. Ecclesiasticus 42:14: "better is the iniquity of a man," that is, safer to dwell with, "than a woman doing good"; hence there it is added: "and a woman bringing shame unto reproach." The first exposition is the literal one.

Then, when he says "for when they have grown wanton," etc., a twofold reason is assigned from the twofold danger which threatens. Concerning the first he does two things: first he sets forth the first, second he responds to a question, at the place "having damnation." For if young women are taken up for the support of the Church, two things follow, namely that they have sufficiency, and that they are not compelled to work with their hands. But from each a danger threatens. From the first, the danger of chastity; hence he says "for when they have grown wanton." Luxuria is sometimes taken for the superfluity of the venereal act, and thus it is one of the seven capital vices; but sometimes it is taken for every superfluity of bodily things, and thus it is taken here — as if he were to say: when they have had superabundance "in Christ," that is, through the support of Christ, then they wish to marry. Exodus 32:6: "the people sat down to eat and drink, and rose up to play." Valerius says that from Ceres, that is, food, and father Liber, the way is near to Venus. Hosea 4:10: "they will eat, and will not be satisfied; they have fornicated, and have not ceased," etc.

Then, when he says "having," etc., he responds to a tacit question. For someone could say: what evil indeed is it if they marry? For you yourself say, 1 Corinthians 7:28: "a woman does not sin if she marries." Therefore he says: in this they have damnation, because "their first faith," etc., namely of chastity, which they had vowed. For otherwise they would not have been taken up for maintenance. Hence Augustine says here, that from the resolve alone one incurs damnation. This is true if it be toward a determinate purpose and with consent. Ecclesiasticus 5:3: "if you have vowed anything to God, do not delay to pay it." Luke 9:6: "no one putting his hand to the plow and looking back is fit for the kingdom of God."

From the second, namely that they do not labor, three evils follow. The first evil is idleness. Ecclesiasticus 33:29: "idleness has taught much malice." Ezekiel 16:49: "this was the iniquity of Sodom your sister: pride, fullness of bread, and abundance, and idleness." Proverbs 12:11: "he who pursues idleness is most foolish." From idleness these evils follow. The heart of a woman is not firm as that of a man, and on account of this it is moved toward diverse things. If therefore she is not bound to work, she must needs be carried toward diverse things. And therefore it is a danger that women be idle; hence the ancients kept them occupied. Likewise they become unstable as to place, because they learn to go about the houses. Proverbs 7:12: "now abroad, now in the streets, now lying in wait near the corners." Jeremiah 14:10: "she has loved to move her feet, and has not rested, and has not pleased the Lord." As to words he says "talkative." For since they are not occupied, they give themselves much to trifles. Proverbs 7:10: "garrulous, wandering, impatient of rest." As to the heart, "curious," because since they are not occupied in their own affairs, they meddle in others', and therefore they speak what is not fitting, because they pass judgment on the deeds of all. Ecclesiasticus 9:11: "her conversation burns like fire."

Then, when he says "I wish therefore," etc., he shows to what work they are to be applied, namely that they marry. And first he sets forth the teaching, second he assigns the reason, at the place "for already." He says therefore "I wish the younger," namely widows, "to marry." Against this, 1 Corinthians 7:8: "it is good for them if they remain so"; therefore he ought rather to say: I wish them to remain continent. I respond: Jerome says that that saying, 1 Corinthians 7:7, he willed from his principal intention, but each one has his own gift from God. And therefore he adds: "it is better to marry than to burn." And therefore it must be seen in what case he here speaks — namely in this, lest they make void their first faith — and therefore what he says here, "I wish," is understood not from his principal intention.

"To bear children," and not to kill them secretly through abortion. Above, 2:15: "but she shall be saved through the bearing of children, if she shall have continued in faith." "To be mothers of households," namely that they be occupied, and not run about the houses as talkative women. And also this I wish, "that they give no occasion to the adversary," that is, either to the Devil, or to the gentile, "for reviling's sake," that is, that he may be able to revile the Churches of God. In which he thus concludes the life of widows, that they should live in such a way that in nothing do they provoke others to wantonness. 1 Peter 2:15: "if it is the will of God, that by doing well you may put to silence the ignorance of foolish men." And this is his reason: that certain women, having vowed chastity, have turned back, making void their vow. And such go after Satan, through imitation, because he apostatized from the fellowship of the Angels.

Then, when he says "if any," he shows which widows are to be supported by private persons; and first he sets forth the teaching, second the reason, at the place "that it be not burdened." He says therefore that she who is truly a widow should hope in God, but now, that if any has brothers or kin, she should be supported by them. And therefore he says "if any believer," etc., because this is a work of piety. And this, "that the Church be not burdened," etc. And this was necessary, because at that time the Church did not have possessions, but now it has possessions set apart for this. 1 Thessalonians 2:9: "working night and day, that we might not burden any of you."

Above he treated of the widows who are to be honored, who were supported by the stipends of the Church; here he treats of the honoring of presbyters; and first he instructs Timothy how he should conduct himself toward them; secondly he shows how certain things said are to be understood, at the words "of certain men." Again, first he shows that presbyters are to be honored; secondly he confirms this by authority, at the words "for the Scripture says." Concerning the first he does two things: first he shows that they are to be honored; secondly he shows for what reason honor is owed to them, at the words "especially those who."

He says therefore, "the presbyters who rule well." Presbyter is the same as elder, and just as those advanced in age are accustomed to have prudence—Job 12:12: "in length of time is prudence"—so too one who is taken up for the governance of the Church ought to be prudent, Luke 12:42: "the faithful and prudent servant," etc. And therefore the prelates of the Church, namely bishops and priests, are called presbyters. And therefore he says "who rule," etc. Nor is this alone enough, but it is fitting that they rule well, namely for the honor of God, and not for their own advantage. Ezekiel 34:2: "Woe to the shepherds of Israel, who fed themselves." Likewise let him be prudent, so as to give to each in his own time. 1 Corinthians 4:2: "here now it is required among stewards, that a man be found faithful."

These are worthy of double honor, of which one is in the ministering of necessary things. Tobit 1:16: "of those things by which he had been honored by the king, he had ten talents of silver," etc. Proverbs 3:9: "honor the Lord with your substance." The other is in the showing of reverence. Ecclesiasticus 4:7: "humble your soul to the presbyter." Hebrews 13:17: "obey your prelates." Proverbs, the last chapter: "all her household are clothed with double garments." Isaiah 61:7: "in their land they shall possess double." But this honor is especially and chiefly to be shown to those who merit it by their labor, namely those who labor in the word of preaching. Philippians 2:15: "among whom you shine as lights in the world, holding forth the word of life." Colossians 3:16: "let the word of Christ dwell in you abundantly, teaching in all wisdom." Likewise "in doctrine," that is, in teaching. Jeremiah 3:15: "I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine." And Ephesians 4:11 joins pastors and teachers, because this is the office of a bishop.

Then when he says "for the Scripture says," he proves it by a twofold authority, and he introduces one according to the mystical sense, the other according to the literal, at the words "he is worthy." He says therefore "for the Scripture says," namely Deuteronomy 25:4: "you shall not muzzle the mouth of the ox that treads out the grain." In 1 Corinthians 9:8 the Apostle proves that this is to be understood of teachers, because God has no care for oxen—not that they are not subject to divine providence, but because God has no care about how men treat oxen, who can use them as they wish. Hence that law is not about oxen, but is said by way of likeness. As if he were to say: do not forbid the man who labors in the office of preaching and governance to live from that office. For by oxen are understood teachers. Proverbs 14:4: "where there are many crops, there the strength of the ox is manifest." By the harvests, the faithful. Matthew 9:37: "the harvest indeed is great," etc. Therefore preachers and teachers are not to be forbidden from having their expenses.

The other authority is "the laborer is worthy of his food," Matthew 7. Or rather it is in the Old Testament, although it is not written exactly thus. Nor was it the Apostle's custom to adduce an authority from the Gospel, except with an express statement of who is speaking; but this is taken from Leviticus 9: "the wages of your hired man shall not remain with you until morning." But are these expenses truly wages? Augustine says in the Gloss that they are: "yet the Gospel is not for sale, that it should be preached for these things." For "wages" is sometimes said of what is rendered to a man as a final reward, and thus far be it that the wages of preachers should be expenses of this kind; sometimes "wages" is said only of that by which one is made worthy through laboring, and in this broad sense it is here called wages. And therefore Augustine says: "let them receive, therefore," etc.

Then when he says "against a presbyter," he treats of the correction of a presbyter, saying that presbyters who rule well are to be honored with double honor, but the wicked are to be corrected. Concerning this he does three things. First he says that an accusation against them should not be readily admitted; secondly, that the guilty are to be publicly corrected, at the word "those who sin"; thirdly, that they should not be condemned rashly, at the words "without prejudice." He says therefore: you, the greater presbyter, do not admit an accusation against a presbyter, etc. Two suffice, if they are good. The reason for this saying is given in the Gloss, that a person of so high an order, who stands in the place of Christ, is not easily to be accused. But this does not seem sufficient, because the accusation of others is admitted only under two or three witnesses. Deuteronomy 17:6: "by the mouth of two or three witnesses shall he perish who is put to death." Hence it should be noted that it is one thing to receive an accusation, and another to condemn the accused; the judge ought not to condemn the latter, except when he has been convicted by witnesses, and this in the case of common men; but he ought not to receive an accusation against a priest, unless it is evident.

Then when he says "those who sin," etc., he shows how one is to be punished if it is proved against him; and first he shows that he should correct him publicly; secondly he adjures him to observe these things, at the words "I charge before." He says therefore, "those who sin"—whether presbyters or anyone at all—"rebuke before all." And why? "That the rest also may have fear." Yet the procedure differs in fraternal correction and in judicial correction, because the judge bears a public role, and therefore ought to attend to the common good, which is harmed by public sin, since many are scandalized. And therefore the ecclesiastical judge ought to punish publicly in such a way that others may be edified. Ecclesiastes 8:11: "because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." Proverbs 19:25: "the pestilent man being scourged, the fool will become wiser." Note that he says "before all." But against this is Matthew 18:15: "if your brother sins against you, reprove him between you and him alone," etc. Augustine answers in the Gloss: distinguish the times and the sin, because one thing is a hidden sin, another a public one. But the first requires a hidden remedy, that is, it must be reproved secretly, and it is of this that the Lord speaks. Hence he says "against you," namely you alone, as it were secretly. But the Apostle speaks of public sin, which requires public punishment. And this is signified in the dead whom the Lord raised. In Matthew 9:25, he raised the girl within the house, by which a hidden sin is understood, and hence he also cast out the crowd at that time; but in Luke 7:12, the widow's son outside the gate, before all, by which it is shown that a public sin is to be publicly punished.

Then he says "I charge," etc., because the ecclesiastical judge, in judging, above all bears the person of God, and therefore he is to be adjured by God, that he may judge justly. For he ought so to rebuke before all, that he does not despise the judgment of God. Here he shows three things. The first is the divine authority, because God the Father will judge by authority; therefore he says "before God." Genesis 18:25: "you judge all the earth." Likewise Christ as man, as appearing in judgment. John 5:27: "he gave him power to execute judgment, because he is the Son of man." And therefore he says "and Christ Jesus." Likewise the Angels, as ministers. Matthew 25:31: "when the Son of man shall come in his majesty, and all the Angels with him, then he shall sit upon the seat of his majesty." Therefore he adds "before the Angels." Job 10:17: "you renew your witnesses against me."

Then when he says "without prejudice," he removes rash judgment, saying "without prejudice," that is, that you should not proceed rashly, but with deliberation, "doing nothing," namely by inclining to either side. Or "without prejudice," that is, without a preceding examination. Ecclesiasticus 33:30: "without judgment do nothing weighty." Job 29:16: "the cause which I knew not, I searched out most diligently"—otherwise you would not be a mediator between the parties. Exodus 23:6: "you shall not incline the judgment of the poor."

Then when he says "lay hands hastily on no man," he treats of promotion, and this seems to be the reason for the first point. For just as he ought not to punish hastily, so neither should he promote hastily, that is, ordain easily to sacred orders. Above, 3:10: "and let these first be proved," etc. Numbers 11:16: "gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and masters," as if to say: those whom it is clear to you are fit. And why? "Neither be partaker of other men's sins," because if you promote in a disordered way, and from this a sin should befall them, or the people, this will be imputed to you. Or he is a partaker of others' sins, because he does not correct when he can. Romans 1:32: "they are worthy of death, not only who do these things, but also who consent to those who do them." Isaiah 52:11: "touch not the polluted thing."

Then when he says "yourself," etc., he shows how he ought to conduct himself toward himself. And this quite reasonably, because it happens that someone is so carried toward others that he neglects himself; and so first he exhorts him to chastity; secondly, from this he checks his immoderate abstinence, at the words "do not still," etc. He says therefore: you, who ought to correct others, "keep yourself chaste," etc. 1 Corinthians 9:27: "I chastise my body, and bring it into subjection, lest, when I have preached to others, I myself should become reprobate." This Timothy, indeed, was of excessive abstinence, and macerated his body to avoid the sins of the flesh. Ecclesiastes 2:3: "thinking in my heart to withdraw my flesh from wine," etc. And because on account of this he was altogether infirm, therefore he says "do not still," after you are infirm, "drink water." And why? Because Leviticus 2:13: "whatever sacrifice you shall offer, you shall season with salt," namely of discretion. Romans 12:1: "your reasonable service." And therefore he says "use a little wine." Not unto drunkenness. Ecclesiasticus 31:36: "wine drunk with moderation is the joy of the soul and the heart." "For your stomach's sake, and your frequent infirmities," namely those which came upon you from abstinence. The Gloss: for one must labor, that if it can be done, the office begun may be advanced gradually, rather than diminished through lack of consideration. But it should be noted that Paul healed the infirm, and raised the dead, and yet he treats Timothy by the counsel of medicine; by which it is given to be understood that he did not use miracles toward everyone, but only when it was expedient for the sake of the faith.

Then when he says "of certain," etc., he shows how the two things he said are to be understood, namely that nothing is to be done in condemnations without prejudice; and likewise "lay hands hastily," etc. And first the first, secondly the second. As to the first he says "for the sins of certain," etc., as if to say: above I said "without prejudice," etc., yet you ought to apply consideration, because some sins are notorious, and these do not need examination; some are hidden, and these do need it. Hence it is truly in the case of the latter that "without prejudice" is to be understood, and not in the former, because those precede judgment, but these follow, namely the manifestation through examination not then to be made public. Proverbs 27:19: "as in waters the faces of those who look shine, so the hearts of men are manifest to the prudent."

Secondly he said: "lay hands hastily," etc., which he says is to be understood in the case of those not manifestly good, because likewise the good deeds of some are manifest. Matthew 5:46: "let them see your good works, and glorify your Father." John 3:21: "but he who does the truth comes to the light, that his works may be made manifest." "Those which are otherwise," that is, which are not manifest, "cannot be hidden," because Matthew 10:26: "nothing is covered that shall not be revealed, and hidden that shall not be known," because either in the future, or even here, all iniquity is made manifest. And in these there is no easy laying on of hands.