1 Timothy 4:9–15

"This is a faithful saying," that is, it is true that godliness is profitable both here and hereafter. Observe how everywhere he brings in this, he needs no demonstration, but simply declares it, for he was addressing Timothy.

So then even here, we have good hopes? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!

This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer criticism, because we trust in the living God, who is the Savior of all, especially of those who believe.

This is a faithful saying and worthy of all acceptance. What kind? The one that gives life both here and there. And see that you yourself are also trustworthy, as if true, and acceptable to all; for in some things you are truly so, but in others doubtful. But because of the courage of the disciple, Paul speaks clearly throughout the entire Epistle.

For to this end we both labor and suffer criticism. For what purpose? "because we trust in the living God." And we too labor readily to be conscious of this, and for this very reason our enemies especially wage war against us.

who is the Savior of all. He is the Savior of all here. But here, not of all, but of those worthy to be saved. And here, He especially cares for the faithful. For even though we are fought against by so many, we are saved. Paul encourages Timothy into dangers for the sake of the faith, having God as Savior.

Concerning his care, and that of the Church.

That is, this saying is true and worthy of being accepted by all as undoubted. And what is this saying? That godliness is profitable both here and there. Everywhere in the epistle the apostle points this out, having no need to confirm it, but simply proclaiming it, for the word was addressed to Timothy.

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.

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).

We also, following our teacher Christ, "who is the Savior of all men, especially of those that believe." are obliged to say that there are two ways. One is the way of life, the other of death. These have no comparison one with another, for they are very different, or rather entirely separate. The way of life is that of nature, but that of death was afterwards introduced—it not being according to the mind of God but from the snares of the adversary.

But in the Lord's own very humility (in consenting to be baptized by John) there is a marvelous medicine; one was baptizing, the other healing. You see, if Christ is the Savior of all, especially of the faithful—it is the apostle's judgment, and a true one, that Christ is the Savior of all—then nobody may say, "I have no need of a savior." If you say this, you are not bowing humbly to the doctor's orders but perishing in your disease.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men," says the apostle, "but especially of those who believe." But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

The Savior of all, especially of believers, is spoken of by the apostle as one. Yet no one argues from this expression that the Son does not save believers or that those who share in salvation receive it apart from the Spirit. But God who is over all is the Savior of all, while the Son brings salvation to effect by the grace of the Spirit. Yet on this account Scripture does not call them three Saviors, although salvation is recognized to come from the holy Trinity.

They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe."

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe."

This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

Our reply to this is that he attributes to us statements which we do not make. For we both read and know that God "loves everything that exists and hates nothing that he has made; for he would never have made anything if he had hated it." … He is also called "Savior of all men, especially of those who believe," and his Christ is "a propitiation for our sins, but not for ours only, but also for the whole world." … But now, according to our preaching, Jesus who is called the Christ of God by a certain traditional usage in the Bible has come on behalf of sinners in all places, that they may forsake their sin and entrust themselves to God.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.

He shows what the godliness is in which the apostles themselves were exercised, and confirms how he has hope for the future life, saying: "for this reason," instead of: therefore "we both labor and suffer reproach." For why would we exhaust ourselves if we did not expect the future blessings that the living God will give us after death? Here the soldiers of an earthly king, having endured many labors and dangers, often do not receive their due reward when the king happens to die; but our King is always alive, and will always repay.

That is, He wants to save all—both here and there. But He applies greater care here for the faithful. If He were not their Savior, how would they have stood against all attacks? By this the apostle urges Timothy to endure dangers. Do not lose heart, he says, having such a God, and do not ask for help from others, but hope in Him: God is living and He is the Savior.

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.

In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: "Command and teach." When a man uses amulets, or does anything of that kind, knowing it to be wrong, he requires only a command; but he who does it ignorantly, is to be taught his error.

Command these things, and teach them. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.

Concerning those who err in knowledge, it is necessary to command them with authority; but concerning those who err in ignorance, to simply teach them. The one who encourages toward good, teaches; but the one who hinders evil, commands.

Let no one despise your youth. For the bishop must also speak more authoritatively. Therefore, "Let your forbearance be known to all men?" (Phil. 4:5) And we say that, when he himself is wronged, he ought to be gentle; but when the brothers are wronged by sinning, he ought to be strict.

Or thus. If you live a most modest life, youth, which is easily prone to contempt, will not be despised.

but be an example to the believers. Like a living image, and a standard of good living.

in word, he says, in speaking, what is necessary for a teacher. But see that the teacher must have preparation of speech.

in conduct. For example, in life and in the practice of living.

in love. Which is towards all.

in spirit. Either by spiritual rank or by the gift of the spirit, do not exalt yourself because of this.

in faith. The straight path by which one may unquestionably believe in God, even concerning the impossible.

in purity. That is, holiness, abstinence, and self-discipline.

Some matters require teaching, while others require commanding. Thus, that one must not steal — this should not be taught gently, but commanded, that is, forbidden with particular force. But if he speaks of the distribution of possessions, or of virginity, or of how one ought to believe, then this must be taught. Therefore the apostle uses both expressions: "preach... and teach." And in another sense, when we do something knowing that it is evil, we need commanding; when we do so without knowing it, we need teaching.

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.

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).

But the wise servants of the Lord, who have really put on the new nature created in the likeness of God, listen to what he says. They apply to themselves the commandment given to Timothy, "Set an example for the believers in speech, in conduct, in love, in faith, in purity." They keep the Easter feast so properly that even unbelievers, seeing their orderliness, must say, "God is truly with them."

In what way is it said that bad shepherds kill the sheep? By leading bad lives, by setting a bad example. Was it for nothing that a servant of God was told, one prominent among the members of the supreme shepherd, "Offering yourself in all company as an example of good works"; and "Be a model to the faithful". You see, even a strong sheep often enough, when he notices his pastor leading a bad life, if his eyes wander from the rules of the Lord and are attracted by human considerations, begins to say to himself, "If my pastor lives like that, who am I not to behave as he does?" He has killed a strong sheep. So if he has killed a strong sheep, what must he be doing for the others, seeing that by his bad life he has slaughtered what he hadn't fattened himself, but has found fat and sturdy?

However, the life of the speaker has greater weight in determining whether he is obediently heard than any grandness of eloquence. For he who speaks wisely and eloquently but lives wickedly may benefit many students, even though, as it is written, he "may be unprofitable to his own soul." … And thus they benefit many by preaching what they do not practice; but many more would be benefitted if they were to do what they say. For there are many who seek a defense of their evil lives in those of their superiors and teachers, responding in their hearts or, if it breaks forth so far, with their lips, and saying, "Why do you not do what you preach that I do?" Thus it happens that they do not obediently hear one who does not hear himself, and they condemn the word of God which is preached to them along with the preacher himself. Hence, when the apostle, writing to Timothy, said, "Let no man despise thy youth," he added the reason why he was not to be despised and said, "but be an example of the faithful in word, in conduct, in charity, in faith, in chastity."

There is no way of resisting the temptation to pride except by instilling the fear and love of God, through frequent pondering of the sacred books. But he who does this must show himself a model of patience and humility by attributing to himself less honor than is offered, neither swallowing all nor refusing all from those who honor him. What praise and honor he accepts he must not receive for himself—for he should refer all to God and despise human things—but for the sake of those whom he could not help if he were to lose dignity by too great self-depreciation. Applicable to this is the saying, "let no man despise your youth," recalling that he who said that said in another place, "If I yet pleased men, I should not be the servant of Christ."

So, then, the supeio guide is to be mindful of the apostle's pecept, "Be an example to the faithful." He should make his life a shining model fo the obsevance of evey commandment of the Lod, so that thee may be no excuse fo those unde his guidance to think the Lod's commands impossible o eadily to be set aside. He should conside fist, then, that which is fist in impotance. He should be, by the love of Chist, so confimed in humility that, even if he is silent, the example of his actions may affod moe effective instuction than any wods. If, indeed, the goal of Chistianity is the imitation of Chist accoding to the measue of his incanation, insofa as is confomable with the vocation of each individual, they who ae entusted with the guidance of many othes ae obliged to animate those still weake than themselves, by thei assistance, to the imitation of Chist. The Long Rules, q...

So, then, the superior guide is to be mindful of the apostle's precept, "Be an example to the faithful." He should make his life a shining model for the observance of every commandment of the Lord, so that there may be no excuse for those under his guidance to think the Lord's commands impossible or readily to be set aside. He should consider first, then, that which is first in importance. He should be, by the love of Christ, so confirmed in humility that, even if he is silent, the example of his actions may afford more effective instruction than any words. If, indeed, the goal of Christianity is the imitation of Christ according to the measure of his incarnation, insofar as is conformable with the vocation of each individual, they who are entrusted with the guidance of many others are obliged to animate those still weaker than themselves, by their assistance, to the imitation of Christ.

"This is the love of God, that we keep His commandments." And again, to him who desires to become a Gnostic, it is written, "But be thou an example of the believers, in word, in conversation, in love, in faith, in purity." For perfection in faith differs, I think, from ordinary faith.

But if, further, he shall harass and provoke you with his insults, you must exercise against him the power of your dignity, by either deposing him or excommunicating him. For if the Apostle Paul, writing to Timothy, said, "Let no man despise thy youth"

Now it becomes you also not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has wired us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man, but to God, who knows all secrets.

Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as "not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men." For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man's wife. Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God. In like manner, Jeremiah also received this message from God, "Say not, I am a child." Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children. The latter, coming to the throne when eight years old cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days. Timothy the Christ-bearer was young, but hear what his teacher writes to him: "Let no man despise thy youth, but be thou an example of the believers in word and in conduct." It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, "They have not mocked thee, but Me." And Moses declares, "For their murmuring is not against us, but against the Lord God." No one of those has, [in fact, ] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan beheaded for the same reason. Uzziah, when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.

"Let no man despise thy youth." Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise thy youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say, "But be thou an example of the believers in word, in conversation, in charity, in faith, in purity." In all things showing thyself an example of good works: that is, be thyself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. "In word," that he may speak with facility, "in conversation, in charity, in faith, in" true "purity, in temperance."

Since youth, owing to a common prejudice, has become something easily despised, you, says the apostle, command with authority, and no one will despise you; for a teacher must not be held in contempt. Where, then, is gentleness? Where he himself is subjected to insults, he must be gentle; but where strictness is necessary for the salvation of others, there he must command with full authority. Or: show a life adorned with good character, and your youth will not be despised, but on the contrary, will attract universal admiration. Therefore the apostle adds the following as well.

That is, be a model in life, a rule of the best life.

In word: To speak with ease, to have a word at the ready or prepared.

In conduct: In ordinary life and in the ecclesiastical order.

In love: Love that embraces all.

In spirit: Or by spiritual disposition, or by a gift of grace, so as not to be puffed up by this gift.

In faith: By a right and unwavering faith, when one believes God even in that which is impossible in the natural order.

In purity (ἐν ἁγνείᾳ – in blamelessness): That is, in virginal purity and chastity.

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.

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).

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.

In addition, if grief and trouble, even perils and reproaches from an unlearned people are stirred up as the result of a spirit of animosity, bear them with courage and constancy. Look rather to our Lord and Savior, the true shepherd who condescended to suffer, not only tribulation but even death, for the sake of the sheep. It is necessary for you to bear many adversities, if you want to preserve right doctrine and continuously to preach the word of God as it is expedient to do. The precepts of justice are always bitter to those who lead a wicked life. For this reason I exhort you today in the sight of God and his angels, and I declare with the voice of the apostle, "Devote yourself to the reading of Scripture, to preaching and teaching."

In what did St. Paul surpass the rest of the apostles?… Is it not because of the excellence of his epistles? By this he has helped and will help and, as long as the human race remains, will never stop helping the faithful, not only of his own time but from that day to this and those who shall believe until the coming of Christ. For his writings fortify the churches all over the world like a wall of steel.… His writings are not only useful to us for the refutation of false doctrine and the establishment of the true, but they help us very greatly, too, in living a good life.… These facts are enough to show that he took great pains over this part of his work. But listen also to what he says to his disciple in a letter, "Give heed to reading, to exhortation, to teaching."

It is not possible, I say, not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom.

"Till I come give attendance to reading, to exhortation, to doctrine." Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, "Till I come." Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. "Till I come," he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.

Until I come, give attention to reading, to exhortation, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of the hands of the elders.

Until I come, give attention to reading. It was likely that Timothy himself, as if deprived of Paul, wished for him. Therefore, he comforts him in two ways, both with the promise of his coming and with the consoling Scriptures. But notice that Timothy is instructed to read, which we ought to do.

to exhortation. To the people.

Do not neglect the gift that is in you. This is, the teaching or the office of a bishop. For the grace of God was that the young man was worthy to become a pastor.

which was given to you through prophecy. For bishops were appointed by the command of the Spirit, and not randomly. But there is also a kind of prophecy that speaks of the present; as is said, "Separate for me Barnabas and Saul." (Acts 13:2)

with the laying on of the hands of the elders. Paul says that the bishops are elders. For the elders would not have ordained the bishop.

Now "every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old." Therefore, it clearly follows by "conversion of the proposition," as it is called, that every one who does not bring forth out of his treasury things new and old is not a scribe who has been made a disciple for the kingdom of heaven. We must endeavor, therefore, in every way to gather in our heart, "by giving heed to reading, to exhortation, to teaching" and by "meditating in the law of the Lord day and night." We must observe not only the new oracles of the Gospels and of the apostles and their revelation but also the old things in the law "which has the shadow of the good things to come" and in the prophets who prophesied in accordance with them.

If the apostle commands Timothy to occupy himself with the reading of Holy Scripture, should we not do the same? Paul himself undoubtedly occupied himself with reading until the end of his life, urging this upon others as well. The apostle consoles Timothy by saying "till I come," for this gave him hope that he would soon see his teacher, since, being orphaned, he naturally sought Paul with his heart. And here is yet another reason why he said "till I come" — since holy Timothy, being young, naturally did not know many things and needed his teacher's presence in order to learn them from him, the apostle Paul says to him: until I come, read the Scriptures, and there you will find the necessary precepts. And when I come, I will pass on to you the rest as well.

With exhortation: That is, by persuasion and encouragement of those who feel within themselves a decline of moral energy.

With teaching: Addressed to all and concerning every matter.

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.

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).

The apostle clearly teaches that presbyters are the same as bishops.… Writing to Titus the apostle says, "For this cause I left you in Crete, that you should set in order the things that are wanting, and appoint presbyters in every city, as I had instructed. If any be blameless, the husband of one wife, having believing children not accused of wantonness or unruly. For a bishop must be blameless as the steward of God." And to Timothy he says, "Neglect not the gift of prophecy that is in you, which was given you through the laying on of hands of the presbytery."

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."

"Neglect not the gift that is in thee, which was given thee by prophecy." Here he calls teaching prophecy. "With the laying on of the hands of the presbytery." He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.

Those whom he calls presbyters in this passage are not those whom we now call by that name—Paul does not usually allow to presbyters as such the power of ordination by the laying on of hands. Rather he says that the gathering of the apostles was present with him when he laid hands in his ordination. He calls this the "council of presbyters" as a designation of honor. It is in accordance with this custom that at the ordination of a bishop not one, but the multitude of bishops present, implement the ordination.

Here the apostle speaks of the gift of teaching, which the chosen bishop received. "By prophecy," that is, by the command of the Holy Spirit, as was said above.

That is, of bishops. For it was not priests who ordained a bishop. See what amazing power the laying on of priestly hands has.

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.

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.

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.

"Meditate upon these things; give thyself wholly to them." Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.

"That thy profiting may appear," he says, "to all." Thus he would have him appear great and admirable in this respect also, showing that this was still necessary for him, for he wished that his "profiting should appear" not only in his life, but in the word of doctrine.

Study these things; give yourself entirely to them, so that your progress may be evident to all. Take heed to yourself and to the doctrine; continue in them. For by doing this, you will save both yourself and those who hear you.

Study these things. Which ones? Those that Paul mentioned above. In word, he says, in conduct, in faith, in purity. And from the frequent repetition of the same things, it shows that the bishop must unquestionably guard these things.

your progress may be evident to all. But if the progress does not become very great, it would not become obvious. In all, either with people or with matters.

Take regard to yourself. That is, focus and apply your mind, not only for yourself but also for the sake of learning, so that you may benefit others as well. Then, giving precise instructions, Paul said, continue in them. For by doing this, you will save both yourself and those who hear you. For encouraging others, the one who encourages is also moved and benefited, becoming responsible for those whom he prevents from sinning.

That he may suitably adapt himself to each individual.

If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is "wholly in them." If he is singing a psalm, he satisfies himself.

He frequently instructs him on the same things, wishing to show that a bishop must above all strive for this.

Not only in life, but also in the word of teaching. See how he desires him to be great and admirable even in this.

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).