Chapter 5
Widows and Priests
Lecture 1
Treatment of widows
5:3 Honor widows who are widows indeed. [n. 180]
5:4 But if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God. [n. 182]
5:5 But she who is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day. [n. 185]
5:6 For she who lives in pleasures is dead while she is living. [n. 189]
5:7 And command this, that they may be blameless. [n. 190]
5:8 But if any man does not have care of his own and especially of those of his house, he has denied the faith and is worse than an infidel. [n. 191]
180 . Above, he instructed Timothy on the use and abstinence from foods; here he instructs him on the distribution of foods to spiritual persons, namely, the foods dispensed to widows and teachers:
first, therefore, he instructs him concerning widows;
second, concerning teachers, at let the priests who rule well .
In regard to the first he does two things: first, he states when food is to be distributed by the Church to widows and teachers;
second, what sort of widow is to be selected, at let a widow be chosen .
In regard to the first he does three things: first, he shows what sort of widow should be helped;
second, he amplifies what he has said, at but if any widow ;
third, he gives the reason for his statement, at but if any man .
181 . He says, therefore, honor widows , not only by showing reverence, but also by supplying necessities. For these two elements are part and parcel of honor. Hence in the command to honor our parents, we understand a command to help them. As if to say: provide for them in necessity; and this was a custom from the very beginning of the Church: there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration (Acts 6:1); in the temple there were sums deposited for the subsistence of the widows and fatherless (2 Macc 3:10).
But which widows? Those who are widows indeed . For a widow is, as it were, one who has lost her husband. For a true widow is one who does not have other persons by whom she is sustained; and her needs were provided from the alms of the faithful.
182 . Then when he says, but if any widow , he explains who truly are widows:
first, he shows who truly are;
second, who are not, at for she who is a widow .
In regard to the first he does two things: first, he deals with the institution of those who are really widows;
second, he assigns the reason, at for this is acceptable .
183 . Therefore, he instructs such to learn first to govern her own house : they taught their daughter to take care of the family (Tob 10:13). And he says, first , because a widow who is accepted to have her needs filled by the Church ought to be watchful and honorable. And this is what he says, let her learn ; she should also serve her parents; hence he says, and to make a return of duty to her parents . As if to say: just as her parents nourished her, so she them, if she has parents.
184 . He assigns the reason for this when he says, for this is acceptable before God ; because this is done not only to men, but to God. And this is clear from the fact that the Lord gave a special commandment on this point, and Jesus in the Gospel refused to ignore it. Furthermore, nature teaches this, namely, that a man make a return to those who conferred benefits on him. But no one has conferred as much as parents have.
185 . Then when he says, but she who is a widow indeed , he treats of true widows:
first, he shows who are true widows;
second, how they are to be instructed, at let her trust in God .
186 . He says, therefore: she who is a widow indeed, and desolate , i.e., has no human consolation, namely, children and grandchildren, and no other refuge, let her trust in God , even in regard to temporal subsidies provided by the Church.
187 . First, she should be instructed to pursue the good;
second, to avoid evil, at and command this .
In regard to the first he does two things:
first, he shows how a widow should occupy her time;
second, he gives the reason, at for she who lives .
188 . He says, therefore: let her trust in God and make acts worthy of hope, which is done by prayer and entreaty through which one obtains what is hoped. For prayer is the lifting up of the mind to God; and supplication is an entreaty through sacred things. Therefore, he continues: and continue in supplications and prayers night and day .
He says, night and day , because it is impossible for a person to be entirely without anxiety. Therefore, since a widow has nothing to occupy her, she ought to devote all her time to God: Anna did not depart from the temple, by fastings and prayers serving night and day (Luke 2:37); she made herself a private chamber in the upper part of her house (Jdt 8:5).
189 . Then when he says, for she who lives in pleasures is dead while she is living , he gives the reason why she should devote all her time to prayer, namely, because it is impossible for the soul never to be occupied with some pleasure. And since the soul of an idle person is not occupied with useful things, then it must be occupied with carnal things. Consequently, he says that a widow so desolate should devote herself to prayer: you have the name of being alive, but you are dead (Rev 3:1); the living, the living, he shall give praise to you (Isa 38:19).
And although pleasures are an occasion for death for all men, they are so in a particular way for women, because by nature their soul is soft. Therefore, since pleasures soften the soul, it follows that women are much more softened by them: as much as she has glorified herself and lived in delicacies, so much torment and sorrow give to her (Rev 18:7).
190 . Then when he says, and command this , he shows that they should be trained to abstain from evils. Therefore, he says that he even forbids this, commanding that women who are sustained by the Church should be blameless: holiness becomes your house, O Lord (Ps 92:5).
191 . Then when he says, but if any man , he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents , saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own , whose care has been entrusted to her, and especially those of her own house : he set in order charity in me (Song 2:4).
And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).
192 . But is it true that he is worse than an infidel ? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor.
I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).
Lecture 2
Widows to be provided for
5:9 Let a widow be chosen of no less than sixty years of age, who has been the wife of one husband. [n. 193]
5:10 Having testimony for her good works, if she has brought up children, if she has shown hospitality, if she has washed the saints’ feet, if she has ministered to those who suffer tribulation, if she has diligently followed every good work. [n. 196]
5:11 But the younger widows avoid. For when they have grown wanton in Christ, they will marry: [n. 200]
5:12 Having damnation, because they have made void their first faith. [n. 204]
5:13 And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busybodies, speaking things which they ought not. [n. 205]
5:14 I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil. [n. 206]
5:15 For some are already turned aside after Satan. [n. 209]
5:16 If any of the faithful have widows, let him minister to them, and do not let the Church be charged: that there may be sufficient for those who are widows indeed. [n. 210]
193 . Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for:
first, he shows which ones are to be chosen;
second, which ones are to be avoided, at but the younger widows .
In regard to the first he does three things:
first, he shows that they must be chosen according to age;
second, by reason of their chastity;
third, from having performed good works, at having testimony for her good works .
194 . According to age, they must be no less than sixty years of age .
But of what choice is he speaking? This can be answered in two ways:
in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25).
But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses.
The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free.
Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest.
195 . Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband . For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband.
A Gloss says: this is said because of the sacrament . But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood.
But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church’s food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.
196 . Then when he says, having testimony for her good works , he shows that a widow must be chosen, because she has performed good works:
first, in general;
second, in detail, at if she has brought up children ;
third, he gives to understand the same for all good works, at if she has diligently .
197 . As to the first he says: having testimony for her good works : let her works praise her in the gates (Prov 31:31). And he says, having testimony : the works themselves which I do, give testimony of me that the Father has sent me (John 5:36); for externals disclose the faith within: I will show you by works my faith (Jas 2:18).
198 . But which works? Toward her own and toward others. Toward her own he says, if she has brought up children , namely, in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
Toward others he mentions three works of godliness: first, mercy, because women, being soft-hearted, are naturally merciful. First, therefore, he teaches hospitality, if she has shown hospitality : pursuing hospitality (Rom 12:13);
second, along with this he mentions humility, if she has washed the saints’ feet : for saints are to be received in that way and treated honorably: but Martha was busy about much serving (Luke 10:40). So too Christ: if I have washed your feet, you also ought to wash one another’s feet (John 13:14). Augustine’s gloss on this says: brethren, do this to one another; and what they cannot do with their hands, they do in their heart. But it is much better to do this with their hands; lest a Christian come to scorn the very thing which Christ did. For when one is bowed down before his brother’s feet, his heart is ready for humility; or if humility is already present, it is strengthened .
Third, courage and constancy to help those in trouble; hence he says, if she has ministered to those who suffer tribulation : you had compassion on those who were in bands (Heb 10:34).
199 . Then when he says, if she has diligently , he concludes to the works she ought to have practiced well, saying, if she has diligently followed every good work : while we have time, let us work good to all men (Gal 6:10).
200 . Then when he says, but the younger widows avoid , he shows which ones are to be avoided:
first, he show this;
second, he gives the reason, at when they have grown wanton .
201 . He says, therefore: let older widows be chosen, but the younger widows avoid , i.e., do not accept all indiscriminately to be supported by the Church, especially those who are of ill repute and wanton. Or avoid them as far as living with them or being on intimate terms with them is concerned: better is the iniquity of man than a woman doing a good turn, and a woman bringing shame and reproach (Sir 42:14).
202 . Then when he says, for when they have grown wanton in Christ, they will marry , he assigns two reasons drawn from the two dangers that threaten:
concerning the first he does two things;
first, he mentions the first danger;
second, he answers a question, at having damnation .
For if the younger ones are accepted for support by the Church, there are two results, namely, that they have a sufficiency and that they are not employed to work with their hands. From each result comes danger:
203 . from the first, a danger to chastity; hence he says, when they have grown wanton in Christ . For wantonness is sometimes taken for excessive indulgence of the sexual act: then it is one of the seven capital sins; but sometimes it is taken for any excessive amount of temporal things: which is how it is taken here. As if to say: when they shall have obtained a superabundance in Christ , i.e., through Christ’s help, then they will marry : the people sat down to eat and drink, and they rose up to play (Exod 32:6). Valerius says that from Ceres, i.e., food, and a generous father the journey to Venus is short: they shall eat and shall not be filled: they have committed fornication and have not ceased (Hos 4:10).
204 . Then when he says, having damnation , he answers a tacit question.
For someone might ask: wherein is the evil if they do marry? For you yourself say: a woman does not sin if she marry (1 Cor 7:36). Therefore, he says: having damnation, because they have made void their first faith , of chastity, which they vowed; for otherwise they would not have been accepted for support. Hence Augustine says here that a person incurs damnation from the mere proposal; and this is true, if it is directed to a definite person and accompanied by internal consent: if you have vowed anything to God, do not defer to pay it (Eccl 5:3); no man putting his hand to the plow and looking back is fit for the kingdom of God (Luke 9:62).
205 . From the second result, namely, that they do not labor, there flow three evils: the first evil is idleness: idleness has taught much evil (Sir 33:29); this was the sin of Sodom, your sister, fullness of bread, and abundance, and her idleness (Ezek 16:49); he who pursues idleness is very foolish (Prov 12:11).
From idleness flow three evils: a woman’s heart is not as firm as a man’s; hence it turns to many things. Therefore, if it is not channeled by work it flies off in all directions. Consequently, it is dangerous for women to be idle; that is why the ancients kept them busy.
Furthermore, they become restless in regard to place, because they go about from house to house : now abroad, now in the streets, now lying in wait near the corners (Prov 7:12); they have loved to move their feet and have not rested and have not pleased the Lord (Jer 14:10).
As to speech he says, but tattlers also : for if they are not kept busy they kill time with trifles: talkative and wandering; not bearing to be quiet (Prov 7:10).
As to the heart he says, busybodies , because since they are not occupied with themselves, they get involved in other people’s affairs. As a consequence they speak things which they ought not , because they set themselves up as judges of all cases: her conversation burns as a fire (Sir 9:11).
206 . Then when he says, I will, therefore, that the younger should marry , he shows what they should apply themselves to, namely, that they marry:
first, he gives his teaching;
second, the reason, at for some .
207 . He says, therefore: I will, therefore, that the younger , namely, widows, should marry . But this seems to be contrary to what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Cor 7:8). Therefore, he should have said, I will that they continue in their state .
I answer with Jerome that in that passage from 1 Corinthians the Apostle was describing what should be one’s principle intention; but each one has his own gift from God. That is why he continues: it is better to marry than to burn . Therefore, one must be careful to learn what case he has in mind, because in this case his aim is that they not make their first faith void; consequently, in saying, I will , he does not have in mind the primary aim.
208 . Bear children , and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Tim 2:15); be mistresses of families , namely, be kept busy and not be gadabouts from house to house. And I will also that they give no occasion to the adversary , i.e., to the Devil or the gentile, to speak evil , i.e., enable them to malign the Church of God. On this note he ends his description of the life that widows should lead, namely, that they should so live that they not provoke others to lewdness: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).
209 . His reason is this: for some are already turned aside after Satan , i.e., some who have vowed chastity have looked back, avoiding their vow, and they walk after Satan by imitating him who apostatized from the angel’s ranks.
210 . Then when he says, if any of the faithful , he shows that the widows should be supported by private persons: first, he sets forth the doctrine;
Second, the reason, at do not let the Church be charged . He says, therefore, that one who is truly a widow should put her trust in God; but if she has brothers or sisters or parents, let her be supported by them.
That is why he says, if any of the faithful have widows, let him minister to them , because this is a work of mercy; and this should be done lest the Church be charged . And this was necessary, because in those days the Church was without possessions; but today the Church has possessions that can be devoted to the support of widows: we worked night and day, lest we should be chargeable to any of you (1 Thess 3:8).
Lecture 3
Honoring priests
5:17 Let the priests who rule well be esteemed worthy of double honor: especially those who labor in the word and doctrine. [n. 211]
5:18 For the Scripture says: you shall not muzzle the ox that treads out the corn ; and: the laborer is worthy of his reward . [n. 214]
5:19 Do not receive an accusation against a priest, but under two or three witnesses. [n. 218]
5:20 Reprove those who sin before all, so that the rest also may have fear. [n. 220]
5:21 I charge you, before God and Christ Jesus and the elect angels, that you observe these things without prejudice, doing nothing by declining to either side. [n. 223]
5:22 Do not impose hands lightly upon any man, neither be partaker of other men’s sins. Keep yourself chaste. [n. 225]
5:23 Do not still drink water, but use a little wine for your stomach’s sake and your frequent infirmities. [n. 228]
5:24 Some men’s sins are manifest, going before to judgment: and some men they follow after. [n. 229]
5:25 In like manner also good deeds are manifest: and those that are otherwise cannot be hid. [n. 231]
211 . Above, he dealt with honorable widows who are supported by subsidies from the Church; here he deals with the honoring of bishops and priests:
first, he instructs Timothy how he should act toward them;
second, he shows how some of the things he said are to be understood, at some men’s sins are manifest .
In regard to the first he does two things:
first, he shows that priests should be honored;
second, he supports himself with an authority, at for the Scripture says . In regard to the first he does two things: first, he shows that they are to be honored;
second, he shows why they deserve honor, at especially those who labor .
212 . He says, therefore, let the priests who rule well . For the presbyters is the same as the elder; and just as the old are wont to have prudence: in the ancient is wisdom (Job 12:12), so those who are appointed to rule in the Church should have prudence: who is the faithful and wise steward, whom his lord sets over his family? (Luke 12:42). That is why the Church’s prelates, i.e., bishops and priests, are called presbyters; hence he says, priests who rule . But this is not all, for they should rule well , namely, to the honor of God and not their own advantage: woe to the shepherds of Israel who fed themselves (Ezek 34:2); and should be prudent, so that he might give to each in due season: here now it is required of dispensers that a man be found faithful (1 Cor 4:2).
Esteemed worthy of double honor : one of which is that they be provided with the necessities of life: he had ten talents of silver so that with it he had been honored by the king (Tob 1:16); honor the Lord with your substance (Prov 3:9); and the other of which is that they be shown respect: humble your soul to the ancient (Sir 4:7); obey your prelates (Heb 13:17); all her domestics are clothed with double garments (Prov 31:21); they shall receive double in their land (Isa 61:7).
213 . But especially is this honor to be shown to those who merit it by their labors, namely, those who labor in the word of preaching: among whom you shine as lights in the world (Phil 2:15); Let the word of Christ dwell in you abundantly in all wisdom teaching (Col 3:16); and doctrine , i.e., in erudition: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15); and in Ephesians he links pastors with teachers, because this is the bishop’s function (Eph 4:11).
214 . Then when he says, for the Scripture says , he proves his statement with two authorities: one is used in the mystical sense and the other in the literal sense, at the laborer is worthy of his reward .
215 . He says, therefore, for the Scripture says , namely, Deuteronomy: you shall not muzzle the ox that treads out the corn (Deut 25:4). In 1 Corinthians the Apostle shows that this passage is to be understood for teachers, for does God take care for oxen? (1 Cor 9:8). Not that they are not included under divine providence, but that he is not concerned how men treat them, since they can use them as they will. Consequently, that law is not concerned with oxen, but is a law presented under a figure. As if to say: do not prevent a man who labors in the office of preaching and ruling from living off his office. By oxen are understood teachers: where there are no oxen, the crib is empty; but where is much corn, there the strength of the ox is manifest (Prov 14:4); by corn is understood the faithful: the harvest indeed is great (Matt 9:37). Therefore, teachers and preachers are not to be prevented from having their honorarium.
216 . The other authority is in Matthew: the laborer is worthy of his food (Matt 10:10); but it is better to say that it is from the Old Testament, although it is not stated in those words: for the Apostle never quotes the Gospel without explicitly saying so. But this authority is taken from Leviticus: the wages of him who has been hired by you shall not abide with you until the morning (Lev 19:13).
217 . But are those honoraria considered to be wages? Augustine in a Gloss says that they are not. For the Gospel is not something that can be bought and sold in the sense that one preaches for a price. For sometimes that which is given to a person as a final reward is called a wage; but God forbid that a preacher’s wages be that sort of honorarium: but sometimes a wage refers to that which a person deserves for his labor; and this is taking wage in a broad sense. Accordingly, Augustine says: let them accept .
218 . Then when he says, do not receive an accusation , he treats of the correction of prelates, saying that priests who have ruled well are worthy of a double honor; but those who are wicked must be corrected.
In regard to this he does three things:
first, he says that accusations against them must not be readily admitted;
second, that guilty ones must be publicly corrected, at reprove those who sin ;
third, that they should not be condemned rashly, at without prejudice .
219 . He says, therefore: as major prelate, do not receive an accusation against a priest, but under two or three witnesses . Two suffice, if they are good. The reason for this statement is found in a Gloss, that a person in such a lofty position should not be readily accused, for he is Christ’s representative.
But this does not seem to suffice, because even in regard to the laity no accusation is admitted except under two or three witnesses: by the mouth of two or three witnesses shall he die, who is to be slain (Deut 17:6).
Hence it should be noted that it is one thing to receive an accusation, and another to condemn the accused. A judge should not do the second, unless the accused has been convicted and condemned by witnesses; and this is the procedure in the state. But against a priest no accusation should be received, unless it is evident.
220 . Then when he says, reprove those who sin , he shows how they are to be punished, if proved guilty:
first, he shows that they must be punished publicly;
second, he adjures him to observe this, at I charge you, before God .
221 . He says, therefore: reprove those who sin , whether they be priests or not, before all . Why? So that the rest also may have fear .
Yet the procedure in such cases is not the same as that in fraternal correction; because the judge is a public person. Consequently, he must aim at the common good, which is harmed by a public crime, because many are scandalized. Therefore, an ecclesiastical judge must inflict public punishments in such a way that others are edified: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11); the wicked man being scourged, the fool shall be wiser (Prov 19:25).
222 . Note that he says, before all ; which seems to be contrary to what is stated in Matthew: if your brother shall offend you, go, and rebuke him between you and him alone (Matt 18:15).
Augustine answers in a Gloss: distinguish the times and the sin, because the one is secret and the other public. The first needs a secret remedy, i.e., should be corrected in private; and this is the one the Lord has in mind; hence he says, offend you alone, as though in private. But the Apostle is speaking of a public sin, which calls for a public penalty. And this is signified by the dead whom the Lord revived. He revived the girl in her own home (Matt 9); and this signifies a secret sin. On that occasion he even cleared the room of people. But he revived the widow’s son outside the gate in public (Luke 7); by which he showed that a public sin must be publicly punished.
223 . Then he says, I charge you, before God . Because the ecclesiastical judge acts in God’s person in a special way when he judges; therefore, he charges him before God to judge justly.
For he must argue his case in public in such a way that he does not scorn God’s judgment. On this point he reminds him of three things: first, God’s authority, because God the Father will judge him with authority; hence he says, before God : you shall judge the whole earth (Gen 18:25). Second, Christ as man will be sitting as judge: he has given him power to do judgment, because he is the Son of man (John 5:27). Hence he says, and Christ Jesus . Third, the angels will be ministers: when the Son of man shall come in his majesty and all the angels with him, then he shall sit upon the throne of his majesty (Matt 25:31); that is why he adds, and the elect angels : you renew your witnesses against me (Job 10:17).
224 . Then when he says, observe these things without prejudice , he warns him against rash judgment, saying, without prejudice , i.e., that he should not proceed rashly but with deliberation, doing nothing by declining to either side .
Or without prejudice , i.e., without previous discussion: do no important thing without judgment (Sir 33:30); the cause which I knew not, I searched out most diligently (Job 29:16); otherwise, you will not be acting as mediator between two parties: you shall not go aside in the poor man’s judgment (Exod 23:6).
225 . Then when he says, do not impose hands lightly upon any man , he treats about promotions; and this seems to be a reason for his previous advice. For just as he must not be quick to punish, so he must not be quick to promote, i.e., ordain to sacred orders speedily: let these also first be proved (1 Tim 3:10): gather unto me seventy men of the ancients of Israel, whom you know to be ancients and masters of the people (Num 11:16). As if to say: those whom you are certain to be worthy.
And why? Neither be partaker of other men’s sins , because if you ordain indiscriminately, and as a result, they sin with themselves or among the people, you will be held responsible. Or he becomes a partaker of other men’s sins who does not correct when he is able: not only that they do them, but they also who consent to them (Rom 1:32); touch no unclean thing (Isa 52:11).
226 . Then when he says, keep yourself chaste , he shows how he must behave toward himself. And this is good advice because it sometimes happens that a person spends so much time with others that he neglects himself:
first, therefore, he exhorts himself to chastity;
second, he strives to moderate his abstinence, at do not still drink water .
227 . He says, therefore: you who are obliged to correct others, keep yourself chaste : I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway (1 Cor 9:27). Timothy, of course, was an extremely abstemious man who afflicted his body to avoid sins of the flesh: I have thought in my heart to withdraw my flesh from wine that I might turn my mind to wisdom and might avoid folly (Eccl 2:3).
228 . But because this practice made him extremely sick, the Apostle adds: do not still after you are sick, drink water . Why? Because whatever sacrifice you offer, you shall season it with salt , i.e., with the salt of discretion (Lev 2:13); your reasonable service (Rom 12:1). Therefore, he adds, but use a little wine , not unto drunkenness: wine drunk with moderation is the joy of the soul and the heart (Sir 31:36); but for your stomach’s sake and your frequent infirmities , namely, which are the result of your abstinence.
But note that Paul cured the sick and raised the dead; yet he cures Timothy by advising medicine. This gives us to understand that he did not use his power to work miracles for everyone, but when it was expedient for the faith.
229 . Then when he says, some men’s sins are manifest , he explains how he should understand the two things he has said, namely, that in condemnation he should proceed without prejudice , and that he should not impose hands lightly .
230 . In regard to the first he says, some men’s sins are manifest . As if to say: above I said, observe these things without prejudice ; nevertheless, you should realize that some sins are notorious and need no examination; but some are hidden and require probing. These are the ones which you must investigate without prejudice , but not the first; because the first are going before to judgment , but the others appear after judgment, i.e., they reveal themselves after discussion and must not then be made public: as the faces of them who look therein shine in the water, so the hearts of men are laid open to the wise (Prov 27:19).
231 . Second, he says, do not impose hands lightly on any man , and he explains that this applies to men who are not evidently good, because in like manner also good deeds of some are manifest : that they may see your good works and glorify your Father in heaven (Matt 5:16); he that does truth comes to the light that his works may be made manifest (John 3:21). Those that are otherwise , i.e., that are not manifest, cannot be hid , because nothing is covered that shall not be revealed: nor hid that shall not be known (Matt 10:26), for either in the future or even now all iniquity is made manifest. Upon such you should not impose hands lightly.