Chapter 4
Exhortation to Holiness
Lecture 1
All creatures are good
4:1 Now the Spirit manifestly says that in the last times some shall depart from the faith, giving heed to spirits of error and doctrines of devils, [n. 136]
4:2 Speaking lies in hypocrisy and having their conscience seared, [n. 140]
4:3 Forbidding to marry, to abstain from meats, which God has created to be received with thanksgiving by the faithful and by those who have known the truth. [n. 141]
4:4 For every creature of God is good, and nothing is to be rejected that is received with thanksgiving: [n. 145]
4:5 For it is sanctified by the Word of God and prayer. [n. 148]
136 . Above, he instructed Timothy on matters pertaining to the attitude of the Church in spiritual things; second, in regard to the teachings of faith, the worship of God and the qualities required of its ministers. Here he instructs him on the attitude of the Church in regard to external things:
first, in regard to food;
second, in regard to riches and the different states of men, at whoever are servants under the yoke .
In regard to food he does two things: first, in regard to the use of foods;
second, its distribution, in chapter five, at honor widows (1 Tim 5:1).
In regard to the first he does two things: first, he rejects superstitious abstinence;
second, he prefers godliness to lawful abstinence, at exercise yourself unto godliness .
In regard to the first he does two things: first, he states the false doctrine regarding unlawful abstinence;
second, he instructs him to propose these things to the brethren, at proposing these things .
In regard to the first he does two things: first, he exposes the error;
second, he excludes it, at which God has created .
In regard to the first he does two things: first, he foretells a future error on the part of the deceived;
second, on the part of the deceivers, at speaking lies in hypocrisy .
In regard to the first he does three things: first, he discloses the author of the announcement;
second, defection from the faith, at that in the last times ;
third, the cause of the defection, at giving heed .
137 . He says, therefore: great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit (1 Tim 3:16). But in regard to this mystery the Holy Spirit foretells something of the future, for it pertains to him to reveal mysteries: the things that are to come he shall show you (John 16:13). The Spirit, therefore, foretells the secrets that lie in the Father’s heart. But formerly he spoke in figures: if there be among you a prophet of the Lord, I will appear to him in a vision or I will speak to him in a dream (Num 12:6); I have multiplied visions and I have used similitudes by the ministry of the prophets (Hos 12:10). But in the New Testament the Spirit manifestly says : he will show you plainly of the Father (John 16:25).
138 . And he foretells a coming defection from the faith: hence he says, in the last times some shall depart from the faith . The last times refers to the final era, because we are the ones upon whom the final ages have descended. Yet in this world the later it is, the closer we are to the last day. And just as in the early Church, on account of its nearness to Christ and the recently instituted sacraments, faith was very fervent, so in the last days as compared to the days of the apostles, some shall depart from the faith , because they are carnal, and error will abound: gather yourselves together that I may tell you the things that shall befall you in the last days (Gen 49:1).
139 . The causes of the defection is twofold: one on the part of the Devil, who seduces: but I fear lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted (2 Cor 11:3). Therefore, he says, giving heed to spirits of error , namely, to demons whose work is to lead men into error: he is a liar and the father thereof (John 8:44); I will go forth and be a lying spirit in the mouth of all his prophets (3 Kgs 22:22). And he says, to spirits , because the head Devil has many underlings.
But how will they give heed? Will they see him? No, but they will speak in them. Therefore, he mentions the second cause, namely, false doctrines. According to a Gloss he calls false teachers devils; and deservedly. For just as good men are sometimes called angels, so evil men because of the degree of their wickedness are called demons: have not I chosen you twelve: and one of you is the Devil (John 6:71).
140 . On the part of those deceived, the cause is also twofold: one is their falsity; the other is the perversity of their conscience.
In regard to the first he says, of devils , i.e., of men possessed by a Devil; of devils I say, speaking lies : how long shall this be in the heart of the prophets that prophecy lies, and that prophesy the delusions of their own heart (Jer 23:36).
And note that no one could deceive another with a simple lie, unless it was covered with the appearance of truth. And so, they never could succeed in deceiving unless they pretended to have a good intention, or put a cloak over their pretense or false authority: let no man deceive you with vain words (Eph 5:6); having an appearance indeed of godliness, but denying the power thereof. Now these avoid (2 Tim 3:5).
And of devils , I say, having their conscience seared . Flesh is said to be seared, when it is corrupted by fire and is in such a condition that rot flows from it continuously. Thus, by means of the fire of a perverse will, of anger, of hatred, of concupiscence, the conscience is ulcerated and the false doctrine of devils continually issues from it: both their mind and their conscience are defiled (Titus 1:15).
141 . Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matt 19:6); a woman sins not, if she marry (1 Cor 7:36). Likewise, the Manicheans forbid the use of foods, i.e., they command abstinence from foods.
Now abstaining from foods can be lawful, when it is for the purpose of taming the flesh, as Timothy abstained from wine; or to avoid scandal, as the Apostle says in 1 Corinthians: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor 8:13). And it can be unlawful: first of all, when it involves obeying false laws, as though the observances of the old law were still in vogue contrary to the Apostle in Galatians (Gal 2:15); second, when it accords with the heresy of the Manicheans, not because it is commanded by the law (which they reject), but because they say that in flesh, eggs, wine, and so on, i.e., in certain particles of these foods the divine nature is an ingredient. But the Apostle does not seem to be referring here to the foods interdicted the by the old law, but to those forbidden by the Manicheans, because he says: in the last times .
And he calls those Manicheans devils, because they give more honor to the Devil than other heresies do, inasmuch as they regard him as a principle equal to the good God, since they regard him as the principle of visible things.
But the Apostle disproves this error in two ways:
first, by reason of God’s intention in creating food;
and second, from the condition of the creature, at every creature .
142 . He says, therefore, that they command abstinence even against God’s intention, who created these things to be received with thanksgiving : and every thing that moves and lives shall be meat for you: even as the green herbs have I delivered them all to you (Gen 9:3).
But you say: do plants exist for animals and animals for men? The answer is yes; even according to the Philosopher in the Politics I, which states that the imperfect is for the sake of the more perfect. Hence, just as there are degrees of perfection in the production of things: first, the production of plants; then of animals, and finally of men; so also in the use of things:
And thus, they are to be received , but with thanksgiving : in all things give thanks (2 Thess 5:18), because all have been granted to you by God: the poor shall eat and be filled (Ps 21:27).
And he says, with thanksgiving by the faithful , because they who receive with thanksgiving are faithful. For no one can thank God for that which is unlawful. For he is a fool who thanks God for fornication, because God is not the source of evil. Therefore, he thanks God who recognizes that the use of foods is lawful. And this is made known by faith alone; that is why he says, by the faithful .
143 . Then when he says, and by those who have known the truth, for every creature of God is good , he disproves this error by arguing from the condition of the creature:
first, he describes the condition of the creature, namely, that every creature is good in itself;
second, the use of the creature.
144 . He says, therefore, every creature of God is good , i.e., in its nature: God saw all the things that he had made, and they were very good (Gen 1:31). For from a good source good alone proceeds.
145 . But because many things are good in themselves, but their use is not good, he proves that every creature is good not only in itself, but also in its use:
first, he states his intent;
second, he proves it, at for it is sanctified .
146 . He says, therefore: nothing is to be rejected , i.e., as though forbidden by divine law; although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided, because it is deadly. The same is true of other foods: they are not to be rejected as things, but only as stimuli to wantonness. Therefore, they are to be rejected only in view of reason’s discretion and charity’s demands: not that which goes into the mouth defiles a man (Matt 15:11).
147 . But why were certain foods forbidden under the old law? Augustine states the reason in the book Against Faustus , when he says that, in that state not only words, but deeds also, prefigured Christ. Hence foods, vesture and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things. Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited, because it was a sign that in Christ’s law all uncleanness would be forbidden. This is Augustine’s example. This name, ‘tasteless,’ can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of such and such a thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.
148 . The reason for this is that if it were evil it would only be so, because the Devil had acquired power over it after man’s sin: for as a result of man’s sin the Devil obtained power over man and over the things that man owns. But Christ took away this power: and this is called sanctification. Consequently, everything we bless is thereby exorcised, because the blessing includes a prayer expelling the Devil. That is why the Apostle says, it is sanctified by the Word of God , i.e., by Christ, who sanctifies all things, and by the prayer of the faithful: for the continual prayer of a just man avails much (Jas 5:16).
Lecture 2
Exercise holiness
4:6 Proposing these things to the brethren, you shall be a good minister of Christ Jesus, nourished in the words of faith and of the good doctrine to which you have attained. [n. 149]
4:7 But avoid foolish and old wives’ fables: and exercise yourself unto godliness. [n. 152]
4:8 For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is and of that which is to come. [n. 155]
4:9 A faithful saying and worthy of all acceptation. [n. 164]
4:10 For therefore we labor and are reviled, because we hope in the living God, who is the Savior of all men, especially of the faithful.
149 . Above, he rejected superstitious abstinence from goods; here he commands Timothy to propose this teaching to the brethren:
first, he shows what he should propose;
second, what he should avoid, at but avoid foolish and old wives’ fables .
In regard to the first he proposes two reasons why he should propose the foregoing:
first, by reason of the office entrusted to him;
second, by reason of his education.
150 . He says, therefore: proposing these things which I have mentioned above, namely, that every creature is good , and that nothing is to be rejected that is received with thanksgiving (1 Tim 4:4), to the brethren, you shall be a good minister of Christ Jesus . For Timothy was appointed to the office of Christ’s minister; because everyone in the office of preaching and ruling is established as a minister of Christ: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:1). Now a good minister is one who pursues his master’s aim; but Christ taught in Matthew: not that which goes into the mouth defiles a man (Matt 15:11). Therefore, Timothy’s office requires that he teach this.
151 . Furthermore, his education requires this: a young man according to his way; even when he is old, he will not depart from it (Prov 22:6). Therefore, it is unbecoming for anyone nourished by true doctrine to depart from it. Hence to depart from the doctrine with which the Church instructs her children is not the mark of a good minister of Christ; that is why he says, nourished in the words of faith and of the good doctrine . For God’s word is the spiritual nourishment by which the soul is sustained, as the body is by food: not in bread alone does man live, but in every word that proceeds from the mouth of God (Matt 4:4).
This word of faith instructs one, first of all, in regard to what is to be believed; and so he says, nourished in the words of faith ; second, in regard to what one should do; therefore, he continues, and of the good doctrine . Or, the words of faith , which even the simple have; and of the good doctrine , which spiritual teachers preach.
152 . Then when he says, but avoid foolish and old wives’ fables , he shows what is to be avoided, namely, foolish and empty fables.
For according to the Philosopher a fable is composed of extraordinary events and in the beginning were invented (as he says in the Politics ) to induce men to acquire virtue and avoid vices. Now, uneducated persons are more readily induced to such things by representations than by reasons. Hence, in an unusual event well presented there is pleasure to be found, because reason is pleased when it compares. And just as representation in deeds is pleasurable, so also in words: and this is what a fable is, namely, a story representing something, and by representing, moving a person to do something. For the ancients had fables which counseled certain truths, and they had these truths in fables. Therefore, there are two elements in a fable: first, it contains something true which represents something useful; and it must fit that truth. Therefore, if a fable is proposed which does not contain a truth, it is said to be empty; whereas if it is not an apt vehicle for a certain truth, it is said to be foolish or inept, as the fables found in the Talmud.
153 . Then when he says, exercise yourself unto godliness , having rejected superstitious abstinence, he compares virtuous abstinence with the other virtues.
And it should be noted that Timothy was a very abstemious person; hence the Apostle tells him below (2 Cor 5:23) to use a little wine. By this advice he might have been implying that he should try to be more merciful, because those who are hard on themselves are likely to be hard on others. Consequently, he advises him to prefer godliness to abstinence:
first, he exhorts him to godliness;
second, he chooses it over abstinence, at for bodily exercise ;
third, he supports something already said, at having promise ;
fourth, he gives the formula for teaching godliness, at command and teach these things .
154 . He says, therefore: exercise yourself unto godliness , which is the virtue by which we pay the debt of good will to our parents and native land, just as religion is the virtue by which we render worship to God. For godliness suggests affection directed to one’s principle. But the principle of generation is one’s country and one’s parents. Therefore, it is required that a man have good will toward these principles. But the principle and father of all things is God: if I be a father, where is my honor? (Mal 1:6). This is why the name godliness is applied to the worship of God, as Augustine says, in The City of God . Hence eusebia is another name for godliness: behold, godliness is wisdom (Job 28:28) according to another version, where ours has: behold, the fear of the Lord is wisdom . And the acknowledging of the truth, which is according to godliness (Titus 1:1). But as to earthly godliness, its characteristic is to make a man have good will toward his compatriots; as to Christian godliness, it requires that a man have good will toward all men, because all of us belong to the same country. In this sense, godliness is taken for mercy.
Therefore, when he says, exercise yourself unto godliness , it can be taken as referring to the worship of God and to performing acts of mercy. And he says, exercise , and not perform , because exercise suggests readiness in the sense that one who is exercised performs with less difficulty and in a more delightful and consistent manner: diligently till your ground (Prov 24:27).
155 . Then when he says, bodily exercise is profitable to little , he chooses it over abstinence:
first, he shows how it is profitable;
second, how godliness is profitable, at but godliness .
156 . He says, therefore, that the bodily exercise of fasting and so on are not good of their very nature, but penal. Furthermore, if man had not sinned, they would be useless; yet they are good medicine. For just as rhubarb is good for relieving cholera, so bodily exercise is good for repressing concupiscence. Therefore, it is useful in that respect: I chastise my body and bring it into subjection (1 Cor 9:27); mortify your members which are upon the earth (Col 3:5). And so, if man were in that state in which he could not sin, he would not need fastings and the like. Hence Chrysostom, commenting on Matthew: Jesus came into the quarters of Caesarea Philippi , says: John, a mere man, needed the medicine of fasting; but Christ was pure God and not merely man; therefore, he did not need such a thing (Matt 16:30). Consequently, it is useful to little, namely, for diseases of carnal sin, not of spiritual; for sometimes a man falls into anger, vain glory, and so on because of fasting.
157 . Then when he says, but godliness is profitable to all things , he chooses it over abstinence; where godliness is taken in both senses of referring to divine worship and mercy. It is profitable to all things , because it removes all sins: water quenches a flaming fire; and alms resists sin (Sir 3:33); also it promotes what is good: the alms of a man is as a signet with him (Sir 17:18). Again, it merits God’s special mercy: blessed are the merciful, for they shall obtain mercy (Matt 5:7). Therefore, in order to stress this the Lord praises works of mercy in a special way (Matt 25).
158 . Then the Apostle proves his statement when he adds, having promise of the life that now is and of that which is to come . For in the precepts of the decalogue there is but one which refers to godliness, namely, to honor your father and your mother; but under it are contained all the precepts that are concerned with bestowing benefits upon one’s neighbor. Furthermore, this is the only precept, among those that are concerned with our neighbor, having promise attached to it, namely, that you may be long-lived upon the land which the Lord, your God, will give you (Exod 20:12). And the Apostle here takes long-lived as referring to the present life and the future life: length of days is in her right hand (Prov 3:16).
159 . But here a question arises: for we sometimes observe a man who pursues godliness but does not live long.
I answer, according to the Philosopher, that temporal goods are good only to the extent that they are useful for felicity. Hence, if a man had so many temporal goods that they hindered him from the pursuit of goodness and felicity, this would not turn out for his good, but for evil, as it is stated in the Ethics X. And length of days is one of the temporal goods, inasmuch as it is an aid to virtue. But sometimes it is an occasion for sinning; as a result God sometimes keeps them from a man, not because he is reneging on his promise, but because he wishes to give something better: he was taken away lest wickedness should alter his understanding (Wis 4:11).
160 . Then there is another question: the Apostle seems to prefer godliness over bodily exercise, because it holds a promise of the life that now is, and of that which is to come. But does not bodily exercise hold a promise? Otherwise, one who fasts would not merit eternal life.
The answer is that when two virtues are such that one contains the other, then the per se characteristics of the higher virtue belong accidentally to the lower. Now the virtue whose per se characteristic is to merit eternal life is charity, whose proper and immediate effect is godliness. Therefore, it belongs to the very nature of godliness to merit eternal life; but not so abstinence, unless it is ordained to charity and godliness. For if one who fasts does not relate it to love of God, he does not merit eternal life.
161 . The third question is this: Ambrose in a Gloss on this passage says that the whole sum of Christian discipline lies in mercy and godliness, which, when someone follows them, if he experiences perils to his flesh, he will doubtlessly be attacked, but will not perish.
The first question is concerned with the first part of this statement, because mercy and godliness are immediately ordained to charity, in which lies the sum of the Christian religion.
The answer, as given by Augustine in The City of God , is that it has been the opinion of some that those who perform acts of godliness will not perish in the end, no matter how many carnal sins they commit. And to this is an authority,
where Christ reproaches the damned for not performing works of mercy (Matt 25:41). Consequently, eternal damnation will fall only on the unmerciful.
But Augustine says the contrary, because the Apostle states: they who do such things shall not obtain the kingdom of God (Gal 5:21). For no matter how much a person is exercised in the works of mercy, if he dies in mortal sin, he will not enter the kingdom.
The answer to the opposite opinion is that a person is not merciful, if he is not merciful to himself, as it is said: have pity on your own soul, pleasing God (Sir 30:24); and this happens if a man is united to God in love; otherwise he cannot be merciful.
To the citation from Matthew, Augustine answers that not everyone who sins is cast into hell at once, because there still remains some room for repentance; but he will be cast in who finally dies in sin; and penance pertains to mercy.
162 . But what does Ambrose mean by experiencing perils in the flesh ? I answer that he is speaking of mortal peril.
And he says, he will not perish , although this is not ex condigno but ex congruo , inasmuch as the soul is disposed toward the good. That is why the Lord restored man after his fall. And this is especially seen in godliness, because a man by helping others induces them to pray for him; and the Lord sometimes grants pardon to sinners because of the prayers of the saints, inasmuch as they obtain from him a pardon for sin and the gift of grace. For a man can merit ex congruo the first grace for another man; otherwise the Church’s prayers for sinners would be of no avail.
163 . Then when he says, a faithful saying , he shows that a future life is promised us: first, he shows this from the labor of the saints; second, from their hope, at because we hope ; third, from God’s benignity, at who is the Savior .
164 . He says, therefore: the saying that godliness has a promise is faithful .
Why? Because in this we labor , i.e., to reach eternal life: the farmer who labors must first partake of the fruits (2 Tim 2:6); and also to do good, even though we suffer evil; hence he says, we labor and are reviled : patience has a good work (Jas 1:4); patience works trial (Rom 5:4).
And we endure because of the hope of life: because we hope in the living God, who is the Savior of the present and of the future life;
and because of God’s work which is to save: for I am your Savior (Isa 43:2). This is God become incarnate and called Jesus: for he shall save his people from their sins (Matt 1:21); Jesus is the same as Savior, because he saves with a bodily salvation that extends to all; hence he says, of all men , and with a spiritual salvation that extends only to the good; hence he says, especially of the faithful .
Lecture 3
Teaching holiness
4:11 Command and teach these things: [n. 165]
4:12 Let no man despise your youth: but be an example of the faithful, in word, in your behavior, in charity, in faith, in chastity. [n. 167]
4:13 Till I come, attend to reading, to exhortation and to doctrine. [n. 170]
4:14 Do not neglect the grace that is in you, which was given to you by prophecy, with imposition of the hands of the priesthood. [n. 172]
4:15 Meditate upon these things, be wholly in these things: that your profiting may be manifest to all. [n. 175]
4:16 Take heed to yourself and to doctrine: be earnest in them. For in doing this you shall save both yourself and those who hear you. [n. 176]
5:1 Do not rebuke an ancient man, but entreat him as a father: young men, as brethren: [n. 177]
5:2 Old women, as mothers: young women, as sisters, in all chastity. [n. 179]
165 . Above, the Apostle exhorted Timothy to godliness; here he gives him the formula for teaching godliness:
first, he commands him to teach godliness;
second, how he is fit to teach, at let no man ;
third, how he must teach different persons in different ways, at do not rebuke an ancient man .
166 . Now the doctrine of godliness is composed of two things: what is to be done and what is to be believed. The things to be done are not merely to be proposed, but commanded by those in authority; hence he says, command : rebuke with all authority (Titus 2:15). As to the things to be believed he says, and teach these things : teach all nations (Matt 28:19); behold, you have taught many (Job 4:3).
167 . Then when he says, let no man , he shows how he becomes fit for the foregoing:
first, for commanding;
second, for teaching, at till I come .
In regard to the first he does two things:
first, he shows him how to forestall contempt;
second, he mentions what should be used to forestall it, at be an example .
168 . For a command is respected when there is authority in the one commanding; consequently, when such authority is scorned, the command is frustrated. This happens especially in regard to youths, who are not considered prudent. Hence, according to the Philosopher, no one chooses a youth as a leader. Consequently, he says, let no man despise your youth . As if to say: although you are young in years, your character represents one much older: and when he was younger than any of the tribe of Nephtali, yet he did no childish thing in his work (Tob 1:4).
169 . Then he shows how to forestall contempt, when he says, be an example of the faithful , i.e., show yourself to be such that you may be an example of what you teach by word.
And it should be noted that there are many differences in those matters in which a prelate serves as an example. For some are ordained to one’s neighbor; some to God; and some to oneself. As to one’s neighbor he says, be an example of the faithful , namely, that what you command you fulfill in your actions: being made a pattern of the flock from the heart (1 Pet 5:3). And this in your speech; hence he says, in word , namely, well thought out, well arranged and cautious: let your speech be always in grace, seasoned with salt (Col 4:6); if any man speak, let him speak as the words of God (1 Pet 4:11). And in your behavior , i.e., your external conduct, so that just as you excel in place and dignity, so also in good behavior: having your conversation good among the gentiles (1 Pet 2:12); that they may see your good works and glorify your Father who is in heaven (Matt 5:16).
To God is ordained charity , which perfects one’s love of God: if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal (1 Cor 13:1); but above all these things have charity (Col 3:14). Also in faith , which enlightens the understanding: without faith it is impossible to please God (Heb 11:6). And this is peculiarly suited to prelates who are the guardians of the faith. Hence the Lord prays for Peter’s faith: but I have prayed for you, that your faith fail not (Luke 22:32).
As to himself, chastity , which puts order in one’s mind and life, because it is unbecoming for a servant’s life to disagree with that of his lord: as the judge of the people is himself, so are his ministers (Sir 10:2). But Christ loved chastity so much that he chose to be born of a virgin and preserved it in her; hence he says, in chastity .
170 . Then when he says, till I come, attend to reading , he shows how to become fit for teaching:
first, he does this;
second, he assigns the reason for the admonition, at do not neglect .
171 . For there are two things which make a person fit to teach, namely, reading, in which he acquires knowledge, and actual teaching, in which he is made ready; therefore, he says, till I come, attend to reading of holy books: having for our comfort the holy books that are in our hands (1 Macc 12:9); search the Scriptures (John 5:39). And this is signified in Exodus where it is stated that in the ark of the Lord there must always be poles in the rings that are on the sides of the ark, so that it may always be ready for carrying (Exod 25:14).
But for actual teaching there is needed exhortation in regard to what is to be done, and doctrine in regard to what is to be known; therefore, he adds, to exhortation and to doctrine : I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
172 . Then when he says, do not neglect , he gives the reason for this advice:
first, the cause from the gift received;
second, the cause from the reward expected, at take heed to yourself .
In regard to the first he does two things: first, he gives the reason;
second, he shows how that which is contained in the reason can be fulfilled, at meditate upon these things .
173 . He says, therefore: do not neglect the grace that is in you . As if to say: yes, take heed, because one who receives grace should not be negligent in using it; rather, it should bear fruit. The servant who hid his master’s money in the earth is punished for negligence (Matt 25:24). Therefore, do not neglect the grace that is in you . By this we are to understand the episcopal dignity or the gift of knowledge or prophecy or miracles; none of which should be neglected: do not receive the grace of God in vain (2 Cor 6:1).
I say, the grace which was given to you by prophecy , i.e., by divine inspiration. For in the early Church where elections were conducted honestly and for the honor of God, no one was chosen for the bishop’s office except by divine choice, as Ambrose and Nicholas were chosen. And he calls this inspiration prophecy. Hence a Gloss says: they were chosen by the saints, because the saints chose only those they know had been chosen by God. And the Apostle foresaw that this would be beneficial to the Church: when prophecy should fail , i.e., this manner of choosing, the people shall be scattered abroad (Prov 29:18).
But how was this grace received? With the imposition of the hand of the priest , where another version has of the hands of the priesthood . But, as has been stated, the names priest and bishop were interchangeable; because priests and bishops were established by the imposition of hands: take Josue and put your hand upon him (Num 27:18). The Lord also put his hands upon children (Matt 19:15); and the apostles upon the seven deacons (Acts 6:6). That is why hands are imposed upon those who are to be ordained bishops.
174 . But a question arises here: since a bishop ought to be ordained by three, why does he say here, of the priest , in the singular?
I answer that he says this because even more than one are present, one is the chief and the others assistants. Yet it can be said that this constitution was not in vogue then, either because there were few bishops or because all of them could not be assembled.
Another version has of the priesthood , i.e., of those who imposed hands not as men but as priests. And this imposition signifies the conferring of grace: not that the ministers give grace, but that they signify the grace given by Christ. Hence it is given by those who are Christ’s ministers; that is why he says, of the priesthood , or of the priest : because there is one imposition of hands performed by deacons and another by priests.
175 . Then when he says, meditate upon these things , he shows how he should fulfill what has been commanded, namely, that he continually meditate upon the things which pertain to his office: they watch as being to render an account of your souls (Heb 13:17). Meditate , therefore, upon these things , i.e., dwell frequently on the duties which pertain to the care of your flock; and be wholly in these things , i.e., let all your energy be directed to this. And why? That your profiting may be manifest to all : no man lights a candle and puts it in a hidden place, nor under a bushel; but upon a candlestick (Luke 11:33); let your modesty be known to all men (Phil 4:5).
176 . These things he should do because of the reward he expects. Hence he adds, take heed to yourself and to doctrine . For some attend to doctrine so much that they neglect themselves; but the Apostle tells him to attend to himself first, and then to doctrine: have pity on your own soul (Sir 30:24). Hence Jesus began to do and to teach. Be earnest in them , i.e., do them insistently: be instant in season, out of season (2 Tim 4:2). The fruit will be abundant, for in doing this you shall save both yourself and those who hear you . And this is great: he who causes a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins (Jas 5:20); they that instruct many to justice, as stars for all eternity (Dan 12:3). Hence teachers will receive a golden crown.
177 . Then when he says, do not rebuke an ancient man , he shows how his teaching must be adapted to various hearers; and he mentions two varieties: first, according to age; second, according to sex. In regard to the second, they are divided:
first, into men;
second, into women, at old women .
178 . He says, therefore: do not rebuke an ancient man, but entreat him as a father : honor the person of an aged man (Lev 19:32). Therefore, they are not to be sarcastically rebuked, but entreated: the ancients, therefore, that are among you, I beseech, who am myself an ancient (1 Pet 5:1). And if Peter did this as an old man, how much more should a young man do so?
But this seems to be contrary to Isaiah: the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed (Isa 16:20).
I answer that an old man of unusual wickedness is a disgrace to old age and deserves to be accursed. Young men, as brethren : all you are brethren (Matt 23:8); you ruled over them with rigor (Ezek 34:4).
179 . On the part of women, there is a difference of ages, because old women, as mothers , especially those who are not young: honor widows (1 Tim 5:3); young women, as sisters , with the love of charity. And this in all chastity ; because spiritual love toward women soon degenerates into carnal. Therefore, in matters pertaining to young women, chastity must be applied; that is why the Apostle adds, in all chastity . Wherefore Pope Leo writing to them, says: beloved in Christ ; but to men he simply says: beloved sons .