Neglect not the grace that is in thee, which was given thee by prophesy, with imposition of the hands of the priesthood.

“If you are willing, you will have more success with each other than we can have. For you both are with one another for a longer time, and you know more than we of each other's affairs. Further, you are not ignorant of each other's failings, and you have more freedom of speech, and love and intimacy. These are no small advantages for teaching but great and opportune moments for it. You will be more able than we both to reprove and exhort. And not this only, but because I am but one, whereas you are many; and you will be able, however many, to be teachers. Therefore I entreat you, do not "neglect this gift."”

“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."”

“Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, which might be very useful to him, often to think of, and revolve in his mind, and seriously consider and reflect upon; but upon the Scriptures, the reading of which he had recommended to him, and the doctrines contained therein; it becomes every man not only to read, but meditate on the word of God, and much more ministers of the Gospel. The Scriptures should be read with care, and be industriously and laboriously searched into, as men dig in mines for silver or golden ore; and passages in it should be carefully compared together, the more obscure with those that are more plain and easy; and the whole is to be studied with great attention and application: give thyself wholly to them: to the reading of the Scriptures, meditation upon them, and preaching the doctrines contained in them, clear of all secular affairs, or worldly business and employment. The apostles threw off the branch of deaconship, or ministering to the poor, that they might give themselves up wholly to the ministry of the word, and prayer; and much more should worldly business be cast off, where the circumstances of ministers and churches will admit of it; a Christian soldier, or minister of the Gospel, ought not, if possible, to be entangled with the affairs of this life; he finds enough to do without, in the discharge of his ministerial function; and though the apostles sometimes wrought with their own hands, yet it was not because they had so much leisure from the ministry, or time on their hands, or because they had not a power of forbearing working, but out of necessity, see Act 20:34, or these words may be rendered, be thou in these things; let thine heart be in them; for if a minister's heart is not in his work, if he does not take delight in it, it will be a slavery and drudgery to him; spend all the time and strength in them, give thyself continually to them, and be always diligent and laborious in them: that thy profiting may appear to all; that it may be manifest to all that attend the ministry of the word that there is an increase in gifts, a growing in spiritual knowledge, an improvement of the talents bestowed: or that this profiting or increase might appear in all things; in every branch of the ministry, both in exhortation or consolation, and in doctrine; or that it might be manifest among all; that is, all that hear might receive some profit, might learn, and be comforted and edified; faith might be increased, and the joy of it be furthered; and all under the ministry visibly thrive and flourish.”

“Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, Ti2 1:6, and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church. Given thee by prophecy - It has already been conjectured (see the preface, and the note on Ti1 1:18) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.”

“Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. — With the imposition of the hands of the [4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to St. Chrysostom. (Witham) — St. Augustine sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism (Contra Ep. Parmen. lib. 2. chap. xiii.) St. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord’s stead unto God.”

“This signifies the assembly of presbyters, which name was then applied to bishops. They concurred with the apostle in laying hands on Timothy. It has always been customary for two bishops to concur with the consecrator in the conse- cration of a bishop, unless necessity existed for dispensing with this ceremony. All the priests present at an ordination perform the imposition of hands, although the bishop alone ordains the candidate. " He speaks here not of priests, but of bishops, for the priests did not ordain a bishop." St. Chrysostom.”

“Neglect not the gift--by letting it lie unused. In Ti2 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mat 25:18, Mat 25:25, Mat 25:27-28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Eph 4:11; Ti2 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [BISHOP HINDS]. given thee--by God (Co1 12:4, Co1 12:6). by prophecy--that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (Ti1 1:18; Act 13:1-3). with . . . laying on of . . . hands--So in Joshua's case (Num 27:18-20; Deu 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (Ti2 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred. of the presbytery--In Ti2 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (Pe1 5:1; Jo2 1:1). The Jewish council was composed of the elders of the Church (the presbytery, Luk 22:66; Act 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Act 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [VITRINGA]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.”