Bishop MacEvily’s Commentary on 1 Timothy 5:3-10

This post includes the Bishop’s brief analysis of the entire chapter, followed by his notes on verses 3-10. In addition, I’ve included his paraphrase (in purple) of the biblical text he is commenting on.

In this chapter, the Apostle instructs Timothy in the manner of admonishing and correcting both the young and the old (vv. 1-2). In the next place, he gives him instructions regarding the widows who were to be admitted among those supported by the Church, on a part of the offerings of the faithful. He points out the quality of such widows:—They should be really destitute (3); given to prayer (5); sixty years of age (9); of a good reputation (10). He then points out the class of widows who should not be admitted among this number (11, 12, 13).

He, in the next place, instructs him how he should treat his clergy, both in supporting them (17), and in receiving accusations against them (19, 20).

Finally, he implores of him to act the part of a just judge in deciding Ecclesiastical matters (21). Not to be rash or precipitate in admitting persons to Holy Orders, and to lead a life of chastity.

1Ti 5:3  Honour widows that are widows indeed.

Nourish and support the widows, who may truly be called such, in the strict sense of the word, i.e., destitute of all aid.

“Honour,” i.e., support. “Honour” has this meaning in many passages of SS.
Scripture—(v.g.) Matthew 15, also in verse 17, of this chapter.

“That are widows indeed,” i.e., in the proper sense of the word; for the Greek corresponding with widow  χηρας, is derived from a root, signifying, to be destitute.

1Ti 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.

But if any widow be not thus destitute—if she have children or “rand children, let them learn, in the first place, to regulate their own house properly, by supporting their near friends and widowed domestics, and not throw them as a burden on the Church, and pay back to their parents the duty of support, which is due by them, for the care taken of them in their infancy; for, this exercise of filial piety is pleasing and acceptable to God.

“Let her learn.” In the Greek it is, let them learn, & c. This latter reading is preferred in the Paraphrase, because it would appear, that the Apostle, having in the preceding verse referred to the widow, who is deserving of support, now shows who the widow is, that is not deserving of the public support. Again, the Greek word for “govern,” ευσεβειν, means the exercise of that piety which children owe their parents. Moreover, the widow in question is supposed to have “grandchildren” also, and it could not be required of her “to make a return of duty to her parents,” in reference to them, since she had done so already towards her children. Besides, the phrase, “make a return of duty to her children,” would bear a very forced construction in the Vulgate reading; whereas, according to the Greek, it runs quite smooth. Finally, the reason assigned, “for this is acceptable before God,” is very like the reason given (Col 3), why children should obey their parents. This reading is adopted by St. Jerome, Œcumenius, &c., and preferred by Estius.

The Apostle here treats of Ecclesiastical widows, who were supported at the expense of the Church. In the infancy of the Church, some of these lived together in communities, and others, in their own houses. They made vows of chastity (verse 12), and devoted their entire time to works of piety (verse 5). From among them were taken the deaconesses, who were charged with the instruction of ignorant females, and with preparing them for baptism. They ought to be advanced in age, and were placed under the care of the Bishop; hence, among the reasons assigned by St. Chrysostom for flying the Episcopal office, he assigns the duty of taking charge of widows (lib. 3, de Saccrdotio). In the time of St. Augustine, these had a distmct dress of black colour, as appears from the Council of Orange (c. 15); 4th Council of Carthage (c. 104); and St.
Augustine’s Ep. 199, ad Ecdiciam. The Apostle says nothing about honouring virgins, because the honour to which he refers is the honour of support, and the widows alone required this, the virgins being supported by their parents.

1Ti 5:5  But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day.

But let her, who is a widow indeed, that is to say, desolate and destitute of all aid, have recourse to God and hope in him, and devote her entire time, both day and night, to fervent prayers and supplications.

According to the Greek, in this verse he assigns some of the good qualities which should distinguish the Ecclesiastical widow. For, “let her trust in God,” &c.; the Greek is  ηλπικεν, she has trusted, or, trusts in God. In our version, the words convey an exhortation. The Greek indicative form is read in St. Chrysostom.

1Ti 5:6  For she that liveth in pleasures is dead while she is living.

But the widow who lives a life of luxury and self-indulgence, although living and animated in body, is dead in soul, dead to God and to grace.

This verse would favour the Greek reading in the preceding. The ecclesiastical widow, worthy of support, must be a person addicted to prayer, &c.; for, as to those widows that lead a life of ease and indulgence, though their bodies be animated, their souls are dead. The words of the gospel, “Suffer the dead to bury their dead,” are similar in signification to the words, “she is dead, while living.” Such a person is not a widow indeed; for, though bereft of her husband, she is not still desolate. She employs the means of livelihood which she possesses in purposes of self-indulgence, and not in the exercise of benevolence or charity.

1Ti 5:7  And this give in charge, that they may be blameless.

Command and explain what I have said to all widows, that they may be free from all reproach, and that the Church may be saved from scandal.

These things, regarding the obligation of prayer, of avoiding luxurious living, &c., teach all widows, so that they may be free from reproach. “And this give in
charge.” In Greek, ταυτα παραγγελλε, and these things give in charge.

1Ti 5:8  But if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel.

But if any one neglect to make the necessary provision for his near relations, particularly those most closely connected with him, such a man, by unnatural conduct of this sort, has practically denied the faith, and is worse than an infidel.

Here he confirms, by a general assertion, what he applied to children and grandchildren (verse 4), wherein he said, that if a widow have children, &c., they should pay back the reciprocal duty of support. Here, he goes farther, and asserts if any person, man or woman, neglects the care of his (or her) own, which is generally understood of such as have claims on them, on the grounds of consanguinity or marriage, “‘and especially those of his house,” which is commonly understood of near relatives, parents, brothers, and such as generally live in the same house with a person, and form part of his family, such a one has, practically, and in deed, “denied the faith, and is worse than an infidel;” for, the infidels are not dead to these natural feelings.

1Ti 5:9  Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.

A widow, in order to be enrolled on the catalogue of those to be supported by the Church, should have reached her sixtieth year, and not be married more than once.

The widow, to be enrolled on the Ecclesiastical catalogue, must be sixty years of age; because, then, she is unfit for labour, and not in danger of incontinence, to which younger widows would be exposed. She must be a person who was but once married, a mark of continency.

1Ti 5:10  Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints’ feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.

She should have the reputation of practising good works, among the rest, of piously educating her children, and of exercising hospitality, according to her means, towards holy strangers, of washing their feet, according to the existing usage, of having afforded aid and consolation to the afflicted, and of having sought every occasion of doing good.

She must be a person, whom a character for exercising good works will pronounce deserving of support. He instances a few of these good works:—Bringing up her family in piety, exercising hospitality toward holy travellers, washing their feet, according to the custom then existing. The exercise of hospitality was, in the infancy of the Church, very necessary and meritorious, owing to the want of accommodation, and the danger of perversion at the Pagan places of entertainment. The poor widow should exercise it, according to her means and ability. “If she have diligently followed every good work,” i.e., lost no opportunity of doing good, and had the will and inclination, even when the power of doing good was wanting.

Father Callan’s Commentary on 2 Timothy 4:1-8

This post includes Father Callan’s brief summary of 4:1-8, followed by his notes. Text in red are my additions.

A LAST APPEAL TO TIMOTHY

A Summary of 2 Timothy 4:1-8~Now that the end is drawing near, the aged Apostle, feeling his days are numbered and his work is done, adjures Timothy incessantly to continue the labors of the ministry and to bear up under its trials, being prepared for the onslaughts of future false teachers. As for Paul himself, he is about to pour out his blood as a sacrifice for the cause; but he is ready and his reward is waiting for him. The just Judge will never fail him, nor anyone else who has lived and labored for the cause.

1. I charge thee, before God and Christ Jesus, who shall judge the living and the dead, by his coming and his kingdom:

St. Paul in verses 1-4 solemnly charges Timothy so much the more to preach the word of God as the wicked stray farther from the truth.

I charge thee, etc. Better, “I solemnly charge thee, etc.” The same solemn formula occurs again in 1 Tim 5:21 and 2 Tim 2:14.

The living and the dead. See commentary on 1 Thess 4:16-17.

His coming, in General Judgment to render to each one according to his works. The word “coming” is the Greek επιφανειαν (epiphaneian), whence our word “epiphany.” The same word was used earlier in the letter wherein St Paul began gearing up for the charge he is now giving: I give thanks to God, whom I serve from my forefathers, with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day. Desiring to see thee, being mindful of thy tears, that I may be filled with joy: Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother Lois and in thy mother Eunice, and I am certain that in thee also. For which cause I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands. For God hath not given us the spirit of fear: but of power and of love and of sobriety. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God. Who hath delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world: But is now made manifest by the illumination (επιφανειας = epiphaneius) of our Saviour Jesus Christ, who hath destroyed death and hath brought to light life and incorruption by the gospel. Wherein I am appointed a preacher and an apostle and teacher of the Gentiles. For which cause, I also suffer these things: but I am not ashamed. For I know whom I have believed and I am certain that he is able to keep that which I have committed unto him, against that day. Hold the form of sound words which thou hast heard of me: in faith and in the love which is in Christ Jesus. Keep the good thing committed to thy trust by the Holy Ghost who dwelleth in us (2 Tim 1:3-14). The preaching of the Gospel is rooted God’s eternal purpose, inaugurated as a result of Christ’s first coming, and oriented towards his second.

His kingdom, which the good will be invited to share. The word “coming” and “kingdom” are accusatives of adjuration in Greek and form part of the Apostle’s oath. I.e., he is not writing that the living and the dead will be judged by his coming and kingdom, a possible implication of the English translation if due account isn’t taken of the comma, rather, “I charge you…by his coming and his kingdom.” See the various translations which place a conjunctive “and” after the subordinate clause “who shall judge the living and the dead”) immediately before the words “by his appearing”.

2. Preach the word: be instant in season and out of season: reprove, entreat, rebuke in all patience and doctrine.

Preach the word: be instant (επιστηθι) in season and out of season. One could almost translate: “Preach the word: take your stand (επιστηθι) in season and out of season.” The admonition St Paul gives here is in marked contrast to that of first century pagan moralists who cautioned that the call for right action should be seasonable only (i.e., at the right time). On this point see Father Benjamin Fiore’s THE PASTORAL EPISTLES.  The fact that Christians know they are in the end times and do not know when Christ will return to judge is what motivates Paul’s insistence here and, also, the knowledge that there shall be a time when they (people) will not endure sound doctrine but, according to their own desires, they will heap to themselves teachers having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables (see below, verses 3-4). The Spirit had predicted that such people would come: Now the Spirit manifestly saith that in the last times some shall depart from (αποστησονται = “cease to stand upon”) the faith, giving heed to spirits of error and doctrines of devils (1 Tim 4:1). This is why Timothy is to be instant (επιστηθι = “take his stand”) in season and out of season.

The word, i.e., the Gospel message (Gal 6:6; Col 4:3). This Timothy is to proclaim incessantly, in order that all may hear it and have the opportunity to embrace its teachings. “Proclaim incessantly, in order that all may hear:” Father George T. Montague, in his Commentary on FIRST AND SECOND TIMOTHY, TITUS notes that the phrase “preach the word” might today give some people the impression that what St Paul has in mind are brief sermons preached occasionally in the assembly. The word “preach”, however, has very public overtones and implies a very public message meant to be announced from the rooftops (see Matt 10:27).  The idea that religion ought to be private is very foreign to the Scripture. A contrast is being drawn between the very public nature of the Gospel and the practices of the false teachers who “creep into houses” (2 Tim 3:6), “subvert whole houses” (Titus 1:11).

Preach…reprove…entreat…rebuke. What St Timothy is told to do here calls to mind what St Paul had said regarding the use of Scripture for the man of God: All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice: That the man of God may be perfect, furnished to every good work (2 Tim 3:16-17).

In doctrine. Preaching without doctrine is of little value, since it lacks substance and leaves rebuke and exhortation without a reason and basis. The Greek word translated here as “doctrine” is διδαχή (didache). The word can denote both the act of instructing or the subject matter of the instruction.

3. For there shall be a time when they will not endure sound doctrine; but according to their own lusts they will heap to themselves teachers, having itching ears:

The reason is now given why Timothy must redouble his zeal; for during his own lifetime there will be persons who, following their own lusts and craving for novelties, will reject sound doctrine they will repudiate and turn away from the dogmas of the Church, and instead will seek out teachers whose doctrines appeal to the passions and lower appetites. In our own time this is precisely what is taking place. Multitudes are now ridiculing the very notion of dogfma as old-fashioned and out of date, and are running after those preachers who justify artificial birth-control, trial marriages, divorces, and similar disorders. In case you’re wondering, Father Callan wrote these words in 1922.

For there shall be a time (καιρος = kairos, an appointed, set, or proper time). As already indicated, this is what necessitates that St Timothy and all those commissioned to preach the Gospel take their stand in season (ευκαιρως = eukairos) and out of season (ακαιρως = akairos).

They will not endure ( have, hold, ανεξονται) sound ( healthy, υγιαινουσης) doctrine (instruction, learning, διδασκαλιας). The word translated here as “endure” could also be translated as “suffer”, suggesting a somewhat sarcastic statement: They will not suffer healthy learning. But the word ανεξονται appears only here in the pastorals, and St Paul uses a different word for suffering (see 2 Tim 3:11). The root of ανεξονται is ἔχω (“to have, hold or possess”).   This word is used several times in the Pastorals and its use in 2 Timothy is instructive inasmuch as it sometimes is applied to Gospel preachers and, sometimes to false teachers; thus establishing a contrast: Hold the form of sound words which thou hast heard of me: in faith and in the love which is in Christ Jesus (2 Tim 1:13). And their (i.e., false teachers’) talk takes hold like a canker (2 Tim 2:17). But the sure foundation of God standeth firm, having this seal: the Lord knoweth who are his; and let every one depart from iniquity who nameth the name of the Lord (2 Tim 2:19).  Having an appearance indeed of godliness but denying the power thereof. Now these avoid (2 Tim 3:5).

But according to their own lusts. Establishes the motivation for their not enduring sound, healthy doctrine. “Their own” indicates self-centered individualism and the whole phrase calls to mind those spoken of earlier: Know also this, that in the last days shall come dangerous times. Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, Without affection, without peace, slanderers, incontinent, unmerciful, without kindness, Traitors, stubborn, puffed up, and lovers of pleasure more than of God: Having an appearance indeed of godliness but denying the power thereof. Now these avoid (2 Tim 3:1-5). Note that those who reject the Gospel for their own esires are to be avoided (1 Cor 5:9-11; Matt 18:15-18).

They will heap to themselves (επισωρευσουσιν) teachers. It is people who are laden with (“piled up with” σεσωρευμενα) sins, who are led away with divers desires who do this (see 2 Tim 3:6).

Having itching ears, i.e., they will be eager for all kinds of novelties.

4. And will indeed turn away their hearing from the truth, but will be turned unto fables.

They will turn away their hearing. Because of their “itching ears”. For “turning away” see 2 Tim 1:15; Titus 1:14.

Turned unto fable. For “turned unto” see 1 Tim 1:6; 5:15. In 1 Tim 6:20 St Paul warns St Timothy to avoid (literally, keep from turning to) novelties of words.

Fables. See on 1 Tim 1:4, 4:7. On 1 Tim 1:4 Father Callan wrote: “Fables were most probably Jewish legends (Titus 1:14), such as are frequently found in the Talmud; and genealogies were extravagant, legendary stories about the ancient patriarchs, such as we find in the Book of Jubilees. Speculation on these useless subjects would lead away from the great truths of faith and the practical realities of Christian life; and thus vast harm would be done to the Church and to souls”.

5. But be thou sober, labor in all things, suffer hardship, do the work of an evangelist, fulfill thy ministry.

In the face of the difficulties just described, Timothy is to be prudent and well poised in all things, to endure hardship, to preach the Gospel, and faithfully to fulfill all his duties as a minister of Christ, entrusted with his master’s business.

Evangelists. Evangelist. See on Eph 4:11. In his notes on Eph 4:11 Father Callan wrote: Evangelists are not necessarily those only who wrote the Gospels, but missionaries and preachers of the word among strangers and infidels (John 21:15 ff.; Acts 21:8; 2 Tim 4:5; 1 Peter 2:25).

Ministry. See on 1 Tim 1:12. In his notes on 1 Tim 1:12 Father Callan wrote: “The Greek word for “ministry” here in the time of St. Paul meant the apostolate, whereas in the second century it had come to designate the order of deaconship. Hence we have in the use of the word here an argument for the early date of this letter. St. Paul would hardly be speaking of himself as having been called to the deaconship.” In Father Callan’s day some rationalist scholars were postulating a second century date for the Pastorals, a position now almost completely abandoned.

6. For I am even now ready to be sacrificed: and the time of my departure is at hand.

The secret of the Apostle’s anxiety about Timothy’s preparedness, zeal, readiness to suffer, etc., is now revealed; the old champion of the Gospel is going to leave him very soon, he is looking into his open grave.

Ready to be sacrificed. Better, “being poured out In sacrifice,” i.e., he was about to shed his blood as a sacrifice to God, as the drink-offering of wine used to be poured out as a libation to God in certain of the old Jewish sacrifices (Num 15:1-10); the Apostle’s death is at hand. Calls to mind what he wrote in Philippians 2:17~Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all (RSV).

My departure. Another image to signify the imminence of his death. In Philippians 1:23 St Paul spoke of his desire to depart and be with Christ.

7. I have fought the good fight, I have finished my course, I have kept the faith.
8. As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day; and not only to me, but to them also that love his coming.

The metaphors are here drawn from the arena and the racecourse. Like a strong athlete, the Apostle has fought the good fight in defence of the faith (1 Tim 6:12); like a faithful runner in the race, he has completed the course; he has fulfilled all his duties and preserved the deposit of faith entrusted to him. Now he is ready for the crown, the reward with which the Lord, his just Judge, will recompense him.

This reward is called “a crown of justice,” because it has been merited; it is something due the Apostle in justice. Here we have an explicit proof that the just, by means of good works performed in the state of grace, can merit eternal life de condigno. And yet it remains true that the joys of heaven are a gratuitous gift; for God from eternity has gratuitously predestined the just to life eternal, and in time He gratuitously confers on them the grace by which they work out their salvation and merit eternal rewards. Cf. Conc. Trid., sess. VI, can. 32.

In that day, i.e., on the day of the Last Judgment. Immediately after death the Apostle, as is the case with all the just, received his crown, but the crown of life will not shine in all its splendor till the final judgment is over, when the body will have its reward along with the soul.

Father Callan’s Commentary on 1 Timothy 4:12-16

12. Let no man despise thy youth; but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity.

In verses 12-16 St. Paul gives Timothy advice regarding his personal behavior. Timothy was not forty years of age at this time, and had been associated with St. Paul some fifteen years. He was young in comparison with the Apostle, who was then sixty or more. Moreover, in ancient times a man was considered young until after forty. St. Paul himself was spoken of as a young man at the martyrdom of St. Stephen (Acts vii. 57), when he must have been thirty years old at least.

Young people in authority are apt to be criticised and even despised by older persons, unless shining virtues supply in them for the lack of age. Hence, the aged Apostle tells the youthful bishop to be an example to the faithful in his outward actions and manner of life, and also in the internal virtues that grace the soul and ennoble the character. The classic Greek word for “chastity” is found only here and in v. 2 below in the New Testament. It means chastity of life and purity of motive.

13. Till I come, attend unto reading, to exhortation, and to doctrine.

St. Paul hopes to come to Ephesus soon, but meanwhile Timothy is to be faithful to the custom of reading and explaining the Scriptures in public, and to the exhortation or preaching that followed that reading, which should be grounded on solid doctrine or teaching. Although the injunction here is primarily to the public reading of the Sacred Scriptures to the faithful in their assemblies, it does not exclude but rather presupposes private reading and study.

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

Timothy is exhorted not to fail to exercise the spiritual gifts he received from God at the time of his ordination and consecration as bishop through the imposition of St. Paul’s hands (2 Tim 1:6). This verse and 2 Tim 1:6 are the classic passages to prove that Holy Orders is a Sacrament (see on 1 Tim 1:18). The reference in the present verse is to the episcopal consecration of Timothy in the presence and with the approval of the Ephesian elders, according to the best authorities.

15. Meditate upon these things, be wholly in these things, that thy profiting may be manifest to all.

Timothy is to “meditate,” i.e., ponder what St. Paul has been telling him regarding his office and personal duties, and thus make continual progress in the development of his own character and in the consequent better quality of his work.

16. Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.

Finally, St. Paul bids Timothy watch over himself and to be careful how he presents the doctrine he has received from the Apostles; and the result of this proper attention to self and to his duties towards others will be his own and their salvation.

Tuesday, September 13: Father Callan’s Commentary on 1 Timothy 3:1-13

ST. PAUL EXPOUNDS THE QUALIFICATIONS REQUISITE FOR THE
OFFICIALS AND OTHER WORKERS IN THE CHURCH

A Summary of 1 Timothy 3:1-16~In this third section of his first letter to Timothy, the Apostle, turning from a consideration of the general directions he has just been giving for the whole Church, descends more to particulars and discusses the personal and moral requirements which should be found in bishops (ver. 1-7), and in deacons and deaconesses (ver. 8-13). His imperative insistence on the high personal, moral and ethical equipment of those who are to take a leading part in the government and work of the Church springs from the very nature and from the high and holy character of this organization to which God has committed His truth for the enlightenment of the world and the salvation of mankind (ver. 14-16).

1. Faithful is the saying: If a man desire the office of a bishop, he desireth a good work.

Faithful is the saying. See on 1 Tim 1:15. This phrase here more probably goes with what follows, “if a man desire, etc.”

Desires, i.e., aspires to. The Greek equivalent is found elsewhere in the Bible only in Heb 11:16, but it is common with profane writers.

Bishop. Literally, “overseer,” “superintendent.” In Titus 1:5-7 the term seems to be used convertibly with “presbyter,” although there the “bishop” of verse 7 can be understood as embracing the “presbyter” of verse 5, since the bishops were doubtless chosen from among the presbyters, and in later times elected by the latter. At any rate, everywhere in the New Testament these terms are applied only to those who, having received a special sacramental consecration, are placed in charge of churches with power to preach, celebrate the divine mysteries, etc. (cf. Acts 20:28; Phil 1:1; 1 Tim 3:2; Titus 1:5, 7). Hence, under the term “bishop” here St. Paul probably includes also priests; and this would explain why he passes in the next section (ver. 8-13) to speak of deacons, omitting all separate mention of priests as such.

There are some authorities who hold that during the lifetime of the Apostles they alone were the real bishops, and that those who are spoken of as “bishops” or “presbyters” were simple priests associated with the Apostles as missionary companions. Others think only bishops were consecrated, that is, that all priests received at their ordination the plenitude of Holy Orders, being at once elevated to the episcopate. See Sales, h. l., and the other authors cited by him on this question. But both of these conclusions seem to disagree with the distinction which is made or can be made everywhere in the New Testament between the terms episcopos and presbyteros, and the distinction in persons and functions which the Apostolic Fathers made and took for granted between bishops, priests and deacons. The term presbyteros is common in the Old Testament and in the Gospels and Acts, and seems, therefore, to have been of Jewish origin; while episcopos, though frequent in the LXX, appears to have come from paganism where it was a common title of office in Greek societies and guilds. Of course, both these titles and offices were spiritualized in the Church in accordance with the elevated spiritual powers and functions which they implied and which were conferred in ordination.

Dean Bernard has a learned and convincing chapter on the distinction made in the New Testament and in the earliest Fathers and Apostolic writers between the terms episcopos and presbyteros and their respective functions. He shows that there are only two passages in the New Testament (Acts 20:28; Titus 1:7) “which even suggest the interchangeability of the terms episcopos and presbyteros,” and that these “are susceptible of explanations which fall in with the supposition that the words represent distinct functions (which might on occasion be discharged by the same individual).” And thus he does “not regard these passages as inconsistent with the conclusions to which all the other evidence points.” After a careful review of all the evidence the learned Dean comes to the following conclusions: “(1) the episcopate and presbyterate were distinct . . . ; the difference in name points to a difference in duty, although no doubt many duties would be common to both, especially in primitive and half-organized communities; (2) the bishops were originally selected by the presbyteral council, and probably from their own body; (3) there were often several bishops in one place, the number being a matter non-essential; (4) a conspicuous part of the bishop’s duty was the administration of worship —the liturgy in the largest sense; he is above all things an official, the representative of his Church and the director of its discipline” (Introd. to Pastoral Ep., Chap. V, in Cambridge Greek Testament’).

Of course, the Council of Trent has settled for us the divine origin of the episcopate, the presbyterate, and the deaconate.

A good work, i.e., an excellent office, but one of labor and responsibility rather than of honor, as St. Augustine remarks (De Civitate Dei, xix. 19).

2. It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behavior, chaste, given to hospitality, a teacher,

Since the office of bishop is so high and excellent, only those should be elevated to it who are worthy. St. Paul, therefore, now begins to enumerate some of the outstanding moral and ethical qualities which candidates for the episcopate should possess. Nearly the same qualifications are given in Titus 1:6-9.

Husband of one wife does not mean that a bishop had to be married, but that if he was married and his wife died he should not remarry. That such is the correct interpretation of this passage is made certain by the parallel clause in verse 9 below. All other explanations are decidedly unsatisfactory. Second marriages were looked upon as a sign of incontinence and self-indulgence, and so as unbecoming the high spiritual office of a bishop. General celibacy for the clergy was not practicable in the early years of the Church, when all the members were converts from Judaism or paganism and were usually already married; and hence the law of celibacy for the clergy was enacted later, though it was counselled in 1 Cor 7.

Sober, i.e., temperate in demeanor rather than in appetite, for of this latter temperance there is question in the next verse, “not given to wine.”

Given to hospitality, which was especially necessary in those times when the faithful were often despoiled of their possessions, persecuted, and driven from place to place.

A teacher. One of the principal duties of a bishop was to teach and preach, though in later times the functions of teaching and preaching seem to have devolved more upon the priests (presbyters).

3. Not given to wine, no striker, but modest, not quarrelsome, not covetous, but

No striker. Better, “not a brawler,” i.e., not given to the use of hurtful and injurious words.

Not covetous. St. Jerome says : “Ignominia omnium sacerdotum est propriis studere divitiis” (Ad Nepot., Ep. 52, no. 6).

4. One that ruleth well his own house, having his children in subjection with all chastity,—
5. (Indeed if a man know not how to rule his own house, how shall he take care of the church of God?);—

In case the candidate for the office of bishop was married and had children, it was well first to see how he governed his own household, before allowing him to rule in “the church of God.”

With all chastity. Better, “with all reverence,” as in 1 Tim 2:2. The phrase here is probably to be connected with “having,” rather than with “children.” Verse 5 is parenthetical and gives the reason for the direction contained in verse 4. A bad father of a family will make a bad ruler in the Church, and one of the chief functions of a bishop is to rule.

6. Not a recent convert, lest being puffed up with pride, he fall unto the judgment of the devil.

Not a recent convert, i.e., not recently converted to Christianity. The Greek for “recent convert” is found in the New Testament only here.

Puffed up, etc. Better, “beclouded, etc.” The expression is common in Greek literature, but is found only here in the Bible.

Unto the judgment, etc., i.e., into the same condemnation as that passed on the devil for his pride (cf. Isa 14:12-14; Ezek 28:11-17). Some authorities claim that in verses 6-7 here the context requires that we should take the phrase “of the devil” as a subjective, instead of an objective genitive, meaning the condemnation passed by the διάβολος (diabolos), and not that pronounced on him; and that the word “devil” means here slanderer or accuser (as in 1 Tim 3:11; below; 2 Tim 3:3; Titus 2:3). In this interpretation the slanderer or accuser would be “one of those people, to be found in every community, whose delight is to find fault with the demeanour and conduct of anyone professing a strict rule of life” (Bernard, The Pastoral Epistles, h. l, in Camb. Bible); and so the candidate for the office of bishop must try to regulate his Hfe in such a manner as not to fall under the “judgment” or condemnation of slanderers, Cf. Bernard, op. cit., ad locum.

7. Moreover he must have a good testimony of them that are without, lest he fall into reproach and a snare of the devil.

The bishop, as the chief representative of the Church, must also have a good reputation with his heathen neighbors; otherwise he cannot hope to make converts to the faith, he is apt to lose prestige among the faithful themselves, and thus he becomes exposed to “reproach and a snare of the devil.” For the interpretation of this last phrase, see above on the preceding verse.

8. Deacons in like manner chaste, not double-tongued, not given to much wine, not greedy of filthy lucre,

In verses 8-13 St. Paul treats of the qualifications for deacons and deaconesses.

Deacons in like manner. The verb is to be supplied from verse 2, “it behooveth.” The same construction occurs again in verse 11 below, speaking of the “women.” It is noticeable that “deacons” is plural, whereas “bishop” above in verse 2 and in Titus 1:7 is singular. While both these classes belonged to the sacred ministry, it is clear that the bishop was a person of higher rank and authority, and that the deacons were only helpers and assistants to whom was entrusted the administration of temporal affairs in the Christian community. For the election and duties of deacons, see Acts 6:1 ff.

Chaste, i.e., reverent, grave in their character and manner of acting.

Not double-tongued, i.e., not saying different things to different people (Pengel).

Not greedy of filthy lucre. The reference is to the illicit disposal of the funds of the Christian community, the administration of which was entrusted to the deacons.

9. Holding the mystery of faith in a pure conscience.

Holding, rather than preaching, the truths of the Gospel, which constituted the object of faith.

The “mystery of faith” means the secret of salvation, long kept concealed from mankind, but now revealed to the world in Christ. Thus, Christ Himself is “the mystery of faith” (cf. Col 2:2).

In a pure conscience. There must be harmony between the faith professed and the conscience, and this applies not only to deacons but to all Christians.

10. And let these also first be proved; and so let them minister, having no crime.

And let these also (as well as the bishops, ver. 7) be proved (i.e., found worthy), in the estimation of the community.

Having no crime, i.e., being irreproachable in their lives.

11 The women in like manner chaste, not slanderers, but sober, faithful in all things.

The women were doubtless deaconesses, like Phoebe of Rom 16:1. Women in general could not be meant, as that would be out of harmony with the context, which is speaking of persons connected with the sacred ministry. Nor could we understand the wives of the deacons, for if that were so we should expect in Greek the possessive pronoun their, relating them to the “deacons,” their husbands. These deaconesses “in like manner” (i.e., as well as the deacons) are to possess the qualifications that will fit them for their duties as helpers in the work of the sacred ministry. (It should be noted that Fr. Callan is not here suggesting that the deaconesses functioned as ordained ministers).

12. Let deacons be the husbands of one wife, who rule well their children and their own houses.

See on verse 2 above, where the same injunctions are laid down for bishops.

13. For they that have ministered well shall secure for tliemselves a good degree, and much confidence in the faith which is in Christ Jesus.

For they that have ministered well, etc., i.e., the deacons that have faithfully discharged their office shall merit thereby promotion to a higher degree of office in the hierarchy, namely, to the order of priesthood or of the episcopate.

Other authorities explain “a good degree” as a stepping stone to greater influence and repute among the faithful, rather than as a promotion to higher office, since we do not know that deacons were regularly, if at all, promoted to the priesthood in the Apostolic Church. Still others think there is question in this place of the deacons acquiring a higher degree of merit in this life or of greater glory hereafter. But this last opinion is excluded by the words that follow, “and much confidence, etc.,” which evidently mean that deacons, by their promotion to higher office or their acquisition of greater influence in the community, will be able to preach with greater zeal and courage the faith which has its roots “in Christ Jesus.”

 

Monday, Sept 12: Father Callan’s Commentary on 1 Timothy 2:1-8

This post includes Father Callan’s brief overview of 1 Tim 2:1-15, followed by his notes on today’s text.

GENERAL REGULATIONS FOR PUBLIC WORSHIP

A Summary of 1 Timothy 2:1-15~St. Paul enjoins that prayers of various kinds be offered for all men, because it is the will of God that all men should be saved, as is evident from the fact that God is one, that there is only one supreme mediator between God and man, and that Christ grave Himself as a ransom for all. This is the Gospel which St. Paul is commissioned to preach (1 Tim 2:1-7). He next prescribes the manner in which these prayers should be offered, and lays down rules for the conduct of women in the public assembly (1 Tim 2:8-15).

1.  I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men:

First of all. This expression in Greek occurs only here in the New Testament, and it shows the primary importance of prayer as a means of avoiding evil and progressing in good (St. Thomas). There is question here of public, liturgical prayers, and it is not easy to distinguish between the first three mentioned. Perhaps if there is need of a distinction at all, we may regard “supplications” as made for oneself, “prayers” as acts of adoration, and “intercessions” as prayers offered for others.

2. For kings and for all that are in high stations, that we may lead a quiet and a peaceable life in all piety and chastity.

For kings, etc., i.e., for all those who exercise lawful public authority. This attitude toward civil authority was especially necessary for the early Christians, lest they should be suspected of disloyalty and be subjected to persecution. Cf. Rom 13:1 ff.

Piety. The Greek for this word occurs here for the first time in Paul’s letters, and it is used frequently hereafter in the Pastorals.

Chastity would better be “gravity” or “reverence,” to correspond with the Greek term here employed, which is also peculiar to the Pastorals.

3. This is good and acceptable in the sight of God our Saviour,

The enim of the Vulgate here is not well supported in the Greek.

God our Saviour. See on 1 Tim 1:1 above. Here is what Fr. Callan wrote concerning that passage: The title “Saviour,” as attributed to God the father, is peculiar to the Pastoral Epistles, where it occurs six times, reminding us that the Eternal Father is the ultimate source and fountain of salvation, and that Jesus Christ, to whom St. Paul usually attributes this title, is the divine medium through which the Father’s salvation is conveyed to us.

4. Who will have all men to be saved, and to come to knowledge of the truth.

The Apostle now explains why prayer for all men is pleasing and “acceptable in the sight of God” (ver. 3), namely, because God desires all to be saved. According to His primary intention and antecedent will, God wishes the salvation of all men without exception; but man, by the misuse of his free will, has the mysterious power of changing God’s original plan for him, so to speak; and hence it happens that, when man freely chooses not to be saved, God has recourse, in our way of thinking and speaking, to a secondary intention and consequent will in man’s regard, according to which He also wishes that man shall not be saved. This is our poor way of explaining, as best we can, a profound mystery. But when all is said and done, it is certain that no one is saved except by the grace of God, and no one is lost except through his own fault (see on Rom 9:12 ff.). This text of St. Paul is a clear refutation of the heretical opinions of Calvin and Jansenius, the first of whom taught that, previously to all thought of demerit on man’s part, God predestined some men to hell; and the second of whom said that Christ did not merit salvation for all men, having died only for the predestined (see Conc. Trid., sess. VI, De justificatione, can. 173.

And come to knowledge of the truth, which is the necessary means of salvation, the way to life eternal. The phrase “knowledge of truth” is peculiar to these Pastoral Epistles (cf. Heb 11:26).

5. For there is one God, and one mediator of God and men, the man
Christ Jesus,

In verses 5-6 the Apostle proves that God wishes the salvation of all men, (a) because God is one, the first cause and final end of all, and as such stands in the same ultimate relation to all; (b) because there is only one supreme mediator between God and man, namely, Christ Jesus, who in the same divine Person has united the natures of God and man; (c) because Christ offered Himself as the one supreme ransom for all men (Eph 1:12, Eph 2:14; Col 1:20; Heb 8:6, Heb 9:14, Heb 12:14).

The man Christ Jesus. St. Paul stresses the fact that our Lord was man, for it was only as man that He was able to pay the price of our deliverance; and had He not been God at the same time, He could not have given to His death and sacrifice an infinite value, which showed at once the perfection and completeness of His sacrifice for us and the extent of God’s love for man.

It is unreasonable for Protestants, in view of this verse, to deny all value to the invocation and intercession of the Saints, for it has always been the teaching of the Church that the mediation of the Saints is founded upon and derives all its value from the mediatorship of Christ. Properly understood, this is a very reasonable doctrine. Cf. Conc. Trid., sess. XXV, De invocatione sanctorum.

6. Who gave himself a redemption for all, a testimony in due times.

The Apostle now explains how Christ is our mediator, and how He reconciled man to God.

Who gave himself. It was not His death, but Himself that the

Saturday, Sept 10: My Notes on 1 Timothy 1:15-17

15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. And I am the foremost of sinners;
16 but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life.

The saying is sure and worthy of full acceptance. The word order in Greek is more emphatic, placing sure and worthy at the beginning and end: “Sure is the saying, and of full acceptance worthy.” The saying consists of these words: Christ Jesus came into the world to save sinners.  Again, the word order in Greek is more emphatic, placing the word save at the end. As already noted, St Paul was proof of the surety of the saying, for although he was the foremost of sinners, he nonetheless received mercy. Note the repetition of foremost (1 Tim 1:15-16) to keep us focused on the former sinner Paul as the recipient of mercy. Not also that the reception of mercy is sandwiched between this twofold usage of foremost. The purpose of this mercy was so that Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life.

St John Chrysostom: Let us not then despair, but even though thou be a reviler, or covetous, or whatsoever thou art, consider that Paul was (1Tim 1:13 and 1Tim 1:16) “a blasphemer, and persecutor, and injurious, and the chief of sinners,” and suddenly rose to the very summit of virtue, and his former life proved no hindrance to him. And yet none with so great frenzy clings to vice as he did to the war against the Church. For at that time he put his very life into it; and because he had not ten thousand hands that he might stone Stephen with all of them, he was vexed. Notwithstanding, even thus he found how he might stone him with more hands, to wit, those of the false witnesses whose clothes he kept. And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts. For instance, so terrible was he that the Apostles, (Acts 9:26) even after his most glorious change, did not yet venture to join themselves to him. Nevertheless, after all those things he became such as he was:for I need not say more. (Hom. 22 on 2 Cor)

God indeed says that He called him on account of his excellent capacity, as He said to Ananias, ‘for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings,’ (Acts 9:15). that is to say, capable of service, and the accomplishment of great deeds. God gives this as the reason for his call. But he himself everywhere ascribes it to grace, and to God’s inexpressible mercy, as in the words, ‘Howbeit for this cause I obtained mercy,’ not that I was sufficient or even serviceable, but ‘that in me as chief might Jesus Christ show forth all His long-suffering, for an ensample of them which should hereafter believe on Him unto eternal life.’ (1Tim 1:16). Behold his overflowing humility; I obtained mercy, says he, that no one might despair, when the worst of men had shared His bounty. For this is the force of the words, ‘that He might show forth all His long-suffering for an ensample of them which should hereafter believe on Him.’(Hom. 1 on Galatians)

17 To the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

St Paul concludes this thanksgiving-which is also a testament to the Divine mercy, patience, and salvation-with a doxology.  Other  doxologies can be found in Gal 1:5; Rom 9:5; Eph 3:21; Philip 4:20.

The King of ages.  See Jer 10:10; Tobit 13:6; Sirach 36:17. As the King of ages he is the source of the eternal life mentioned in 1 Tim 1:16.

Immortal.  The Greek is “incorruptible”.  The word is not found in the Greek OT, it is a Greco-Roman religious category adopted by Hellenistic Judaism (e.g., Philo). Even the pagans recognize that God is incorruptible (Rom 1:23). This incorruptible God will bestow on the faithful an incorruptible crown (1 Cor 9:25) and an incorruptible body (1 Cor 15:50-57).

Invisible. See John 1:18; Rom 1:20; Col 1:15-16.

The only God. See John 5:44; Rom 16:27.

Be honor and glory for ever and ever. Amen. The various attributes just mentioned are reason for giving honor and glory to God for ever and ever. Notice how the doxology began with a reference to God as King of ages and ends with the words for ever and ever.

This prayer of thanksgiving and its ending doxology are preparing for the subject matter treated in chapter 2: prayers and thanksgiving for kings and all in authority; the one God who is savior, Christ the one mediator; the appointment of St Paul, etc.

Friday, Sept 9: My Notes on 1 Tim 1-2, 12-14

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Read 1 Tim 1:1-2

Paul: That St Paul actually wrote the “Pastoral Epistles,” consisting of 1 & 2 Timothy and Titus is a hotly debated topic. See the introduction to FIRST AND SECOND TIMOTHY, TITUS, by Father George T. Montague.

An apostle of Jesus Christ: Of course, Paul did not need to insist on his authority with Timothy, however, the nature of the situation facing Timothy (false teachers, 1 Tim 1:3-7, 1 Tim 4:1-5; establishing church ministers, 1 Tim 3:1-13; establishing right order 1 Tim 5:1-6:2) called for the insistence on authority, and what authority Timothy had he received through the apostle (2 Tim 1:6), from the triune God (1 Tim 4:1-2). See also 1 Tim 1:3-5, 1 Tim 3:18; 1 Tim 4:11-16.

By command of God our savior: St Paul often speaks of his apostolic authority mediated to him by our Lord (Gal 1:11-12) as being “by the will of God” (1 Cor 1:1; 2 Cor 1:1; Eph 1:1; Col 1:1; Here, however, he speaks of it as rooted in the divine command. This is no doubt done in view of the situation in the church at Ephesus. This reference to a divine command being behind Paul’s ministry serves to further highlight his authority, and, by extension, Timothy’s. On this point, the opening greeting helps prepare for what is said in 1 Tim 1:3-5

Savior: Surprisingly, the word is used only 24 times in the NT, with ten of those uses being found in the Pastoral Epistles (hereafter, PE). The title of savior is often applied to God in the OT, especially in the Psalms (Ps 24:5; Ps 25:5; Ps 27:9; ect.). In the NT the title is applied to both God the Father and to Christ (Father: Luke 1:47; Jude 25; 1 Tim 2:3; 1 Tim 4:10; Titus 1:3; Titus 2:10; Titus 3:4. Christ: Phil 3:20; 2 Tim 1:10; Titus 1:4; Titus 2:13; Titus 3:6; 2 Peter 1:1; 2 Peter 2:20; 2 Pet 3:2; ect.).

Interesting to note that the title savior, when applied to God in the PE, always appears in the context of the Church’s mission; no doubt because that mission is salvific (see 1 Tim 4:11-16; esp. 16).

Christ Jesus our hope: Hope (Gr. Elpis) basically refers to a strong desire for something with an anticipation of gaining it. In its theological sense: “Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on the help of the grace of the Holy Spirit. “Let us hold fast the confession of our hope without wavering, for he who promised is faithful.” “The Holy Spirit . . . he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life.” ⁽CCC 1817)

The word hope is used only here in 1 Tim; however, it is used also in Titus 1:2; Titus 2:13; Titus 3:7. In these passages the word clearly has an eschatological (end-time) nuance relating to salvation/eternal life. In 1 Tim various counsels and admonitions given to Timothy focus on salvation/eternal life without explicitly mentioning hope (see 1 Tim 4:6-16; 1 Tim 6:11-16), Perhaps St Paul refers to our Lord as “our hope” to encourage St Timothy in his ministry (see catechism quote below). It appears that St Timothy was prone to timidity, which allowed people to look upon him with disdain because of his youth (see 1 Cor 16:10-11; 1 Tim 4:12). This may have led him to slack off in his ministry (2 Tim 1:6-8).

CCC1818: The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men’s activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity

To Timothy, my legitimate child in the faith: In 1 Cor 4:14-17 St Paul calls the Corinthians his children and portrays himself as their spiritual father because he converted them to the faith: “I became your father in Christ Jesus through the Gospel.” In this same context he refers to St Timothy as his “beloved and faithful son.” This has led many to the conclusion that St Paul was responsible for the conversion of Timothy. They thus interpret 1 Tim 1:2 accordingly. However, the Corinthian passage, along with others where St Timothy is called St Paul’s son/child term him such in relation to his ministry. The most notable passage is in Philippians 2: I hope, in the Lord Jesus, to send Timothy to you soon, so that I may be heartened by hearing news of you. For I have no one comparable to him for genuine interest in whatever concerns you. For they all seek their own interests, not those of Jesus Christ. But you know his worth, how as a child with his father he served along with me in the cause of the gospel. (Philippians 2:19-22).

This raises the possibility that St Timothy is St Paul’s son, not because he was converted by Paul, but because he was empowered to ministry through him (see 1 Tim 1:18; 2 Tim 1:2; 2 Tim 2:1).

Grace, mercy, and peace from God the Father and Christ Jesus our Lord: St Paul sees his ministry as the product of grace (God strengthened him and appointed him to ministry 1 Tim 1:12-14). This was motivated by God’s mercy (1 Tim 1:13, 1 Tim 1:16). It was meant to produce peace (1 Tim 2:1-7). Timothy’s mission was the result of grace which strengthens him 2 Tim 1:6-8). He is to pursue peace (2 Tim 2:14, 2 Tim 2:22).

12 I thank him who has given me strength for this, Christ Jesus our Lord, because he judged me faithful by appointing me to his service,

St Paul expresses his thanks to Christ Jesus, something he rarely does, thanks usually being rendered to the Father. Paul’s thanksgivings usually focus upon what the Father has done for his (St Paul’s) readers, but here it is for what the Lord Jesus has done for him.

I thank him who has given me strength for this, Christ Jesus our Lord. “For this” provides a link to the previous section. Timothy had been urged to charge/command certain people not to teach false doctrines and speculations based upon the Law which they did not really understand (1 Tim 1:3-7). Saints Paul and Timothy  know the real purpose of the law “we know that the law is good, PROVIDED THAT one uses it as a law” (vs 8, NAB. In the RSV the Greek conditional particle, ἐάν, which it translates as “if,” doesn’t do justice to the force it has). This knowledge concerning the Law is for St Paul, “in accordance with the glorious gospel of the blessed God with which I have been entrusted” (1 Tim 1:11), and it is for this that he here gives thanks.

Paul has been given strength (better, “enabled”) by Christ Jesus our Lord, because he judged me faithful by appointing me to his service. The word translated as judged is ἡγέομαι (hēgeomai), and no English translation can communicate the full force of the meaning as it is used here. The word has the sense of “to lead on with authority, as a commander.” I would suggest the following interpretive paraphrase: “Because he, our commander who is endowed with effective power, has made me faithful, and appointed me a lieutenant in his service.”  I’ve chosen martial language here because hēgeomai can have military overtones, as can charge and command, words used several times in this chapter of 1 Timothy; and also because St Paul is about to commit a charge to St Timothy, that he “wage the good warfare” (1 Tim 1:18).

Appointing me to his service. See 2:7 and 2 Tim 1:11. The word appointing is passive, no one can take the apostolic ministry upon himself. This contrasts nicely with those actively “desiring to be teachers of the law” (1 Tim 1:7).

This appointment to service came to St Paul, he tells us (verse 13)~though I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief.

Paul was once an evil talker who once did not understand the purpose of the Law, like those who desire to be teachers of the Law (1 Tim 1:7); and like Hymanaeus and Alexander who were blasphemers (1 Tim 1:20). St Paul received mercy because, like the teachers of the Law who were without understanding concerning what they were saying or the things about which they made assertions (vs 7), he too acted ignorantly in unbelief.  See Acts 8:1-3; Acts 9:1-13; 1 Cor 15:1-11; Gal 1:11-17; Phil 3:6.

Blasphemed. It was popularly believed that blasphemers could not repent, but St Paul’s experience witnesses against this fact, at least for those who do such things in ignorance. It should be pointed out however, that Hymanaeus and Alexander, who had rejected faith and good conscience, could still learn not to blaspheme, implying that they could be converted even though their blasphemy was not done in ignorance (1 Tim 1:19-20).

14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.

Grace, faith, and love belong to us because of our union with the Lord (“in Christ Jesus”).  Grace, along with faith and love are said to overflow for St Paul.  This abundance was so that St Paul could be a sign and example for others. He is a living witness to the sure saying in 1 Tim 1:15, and is thus proof of divine mercy (1 Tim 1:16).

Bishop MacEvily on 1 Tim 2:1-8 for Sunday Mass, Sept 19

The Apostle, after instructing Timothy in the preceding chapter concerning the mode in which he should guard the purity of doctrine, devotes this chapter to his instruction, as regards the manner of arranging the public offices and prayers of the faithful. He points out the persons for whom prayers ought to be offered, and assigns the reason of praying for such (1-7). He shows, in the next place, where it is, that prayer can be offered up (8); and he treats of the manner in which women should appear in the public
assebnilies of the faithful (9-14). Finally, he points out the occupations whereby women can save their souls (15).

1Ti 2:1  I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men:

“Therefore,” shows the connection of this chapter with the preceding. It may
regard chap. 1:15, “Christ came to save sinners,” or, verse 18, “that thou war in them a good warfare,” or, more probably, both. “Therefore,” in order to co-operate with Christ in saving sinners, and to “fight the good fight;” in a word, in order to discharge the Episcopal functions, according to the prophecies made regarding thee.  “I desire.” The Greek word, ,παρακαλέω (parakaleō) means either a wish, or a command. “First of all,” because, all good things come to us through prayer; and prayer is the principal duty of a bishop. “That supplications, prayers, intercessions,” which some persons
regard as a rhetorical amplification, signifying the same thing. They are commonly, however, supposed to bear different significations. Supplications, or, as the Greek has it, deprecations, prayers, offered for averting evils.
“Prayers,” or as the Greek has it, obsecrations, offered up for the purpose of obtaining blessings. “Intercessions,” prayers for others, particularly for our enemies; and “thanksgivings,” for benefits received. All the Fathers and Commentators say, these are to be understood of the public prayers of the Church, and St. Augustine (59 £p. ad Paulinuum) and St. Thomas refer them to the Adorable Sacrifice of the Mass and its different parts, which shows the antiquity of the Mass, its different parts being, in the days of St. Augustine, the same as they are at the present day. “For all men,” without exception,
believers and unbelievers.

1Ti 2:2  For kings and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.

“For kings,” even Pagans ; for, the kings then existing were Pagan, “and all
that are in high stations,” i.e., for their ministers, and all who have a share in the government of the state. The ministerial power is but an emanation of the regal dignity, which latter is a ray and participation of the divine Majesty. “That we may lead a quiet,” &:c. All Christians should pray that God would inspire their rulers with the spirit of wisdom and justice, because the peace of the Church depends on the wisdom of her temporal rulers. “In all piety and chastity,” or, as in the Greek, σεμνότης (semnotēs), gravity. This is the end for which we should desire peace, not to indulge in luxury, but to practise with greater facility the duties of religion and morality, both of which are greatly injured during the calamities of war.

1Ti 2:3  For this is good and acceptable in the sight of God our Saviour

“For this,” i.e., to pray for all “is good” in itself, “and acceptable in the sight
of God our Saviour,” the reason of which he assigns next verse, because, in this, we conform to the will of God.

1Ti 2:4  Who will have all men to be saved and to come to the knowledge of the truth.

“Who will have all men to be saved.” God wishes the salvation of all men
without exception (for, “he is unwilling that any should perish”—St. Peter, 2 3:9.), “and to come to the knowledge of the truth,” this being the necessary means for salvation.

1Ti 2:5  For there is one God: and one mediator of God and men, the man Christ Jesus:

In this verse is assigned a reason why God sincerely wishes the salvation of all, viz., because they are all equally his creatures, and he has given to all the same supreme Mediator, the Man-God, Christ, who uniting in himself the nature of God and man, can most efficaciously interpose with outraged heaven in behalf of sinful mortals. In this the Apostle strikes at the errors of Simon Magus, who asserted that it was through the angels, and not through Christ, we should approach God. These errors were circulated at Ephesus, of which Timothy was chief Pastor. It was for the same reason that the Apostle says in his Epistle to the Ephesians (3:12), that it is by Christ we have access to God, because he is our principal Mediator and Intercessor. It is needless to say, that there is not the shadow of objection here against the Catholic doctrine and practice on the subject of the invocation of saints. For, as is clear from the entire context, the Apostle speaks of Christ, as Mediator of redemption; he paid the ransom and set us free, and he alone could do so. The saints, according to the teaching of Catholics, are only mediators of intercession, mediators in a secondary degree, subordinate to Christ, who alone is Mediator of Redemption.”-(See 1John 2:2).

Simply put, the Saints intercede only in virtue of Christ the Mediator:

it says that this holy Lady, coming up from the desert flowing with delights (see Song of Songs 8:5), is leaning upon her beloved. This is the last word in all the praises that the Church holily gives to the saints, and above all to the Virgin. For we always refer them to the honor of her Son by whose strength and virtue she ascends to receive the plenitude of delights. Have you not noticed that the Queen of Sheba, in bearing so many precious things to Jerusalem, offered them all to Solomon? Ah, all the saints do the same, and particularly the Virgin. All her perfections, all her virtues, all her happiness are referred, consecrated and dedicated to the glory of her Son, who is their source, their author and finisher (see Heb 12:2). Soli Deo honor et gloria: “To the only God be glory and honor” (1 Tim 1:17). All returns to this point.

If she is holy who has sanctified her if not her Son? If she is saved, who is her Saviour if not her Son? “Leaning upon her beloved:” All her felicity is founded on the mercy of her Son. You would name our Lady a lily of purity and innocence? Yes, she is that in truth. But this lily has its whiteness from the Blood of the Lamb in which she has been purified, like the robes of those who have washed them white in the Blood of the Lamb (Rev 7:14). If you call her a rose because of her most excellent charity, her color will be only the blood of her Son. If you say that she is a column of smoke, sweet and pleasing (Song of Songs 3:6), Say at once that the fire of this smoke is the charity of her Son; the wood is his cross. In brief, in all and through all she is leaning upon her beloved. ~St Francis De Sales.

1Ti 2:6  Who gave himself a redemption for all, a testimony in due times.

The (keek word for “redemption,” ἀντίλυτρον (antilutron), means not only giving a price, but a vicarious, substitutional price, head for head and life for life. This clearly shows in what sense “Christ Jesus” is termed the “one Mediator” by the Apostle; it is as Redeemer, who ransomed us on the cross, and offered himself as a victim, in our stead, and to say there could be any other such Mediator, would be the rankest blasphemy. This, of course, is by no means opposed to—what is quite a different thing—the mediation of saints, according to Catholic doctrine. “A testimony in due times,” is understood by some to mean, that this substitution of himself by Christ for us is the doctrine to be taught and preached—a doctrine to which testimony is to be borne in
due time. The Apostle thus intimates through Timothy to all the Pastors of the Church what the great theme of their preaching should be, viz., “Christ crucified.” The interpretation in the Paraphrase is the one more commonly received.

It would be out of place to enter here into a discussion of the several scholastic questions regarding the will of God to save all, which are raised by interpreters on the foregoing passage. Let it suffice simply to remark, that it is clear from the words themselves and the entire context, that God sincerely and truly wishes the salvation of all men (verse 5) without exception. For, the Apostle tells us to pray for all men without exception (verse 1). Why? Because, it is pleasing to God that we should do so (verse 3). And why is this pleasing to God? Because, it is conformable to his will, “since he wishes all to be saved ” (verse 4). Now, unless he wished all to be saved without exception, it would not be conformable to his will, that we should pray for the salvation of all, without exception. In a word, the Apostle gives the will of God for the salvation of all, as the rule of our will in the same respect, and as a motive to induce us to will it. We have, moreover, the same truth announced in a negative form by St. Peter.—(2 Pet 3:9). “God is unwilling that any should perish.” And here it is said that “he wishes all to be saved.” Hence, any interpretation, that restricts this universal will in God, is to be rejected. The interpretation of Estius is quite opposed to the context. He maintains, that God wishes the salvation of all, because he inspires us with the wish, just as
“the spirit asketh for us with unspeakable groans.”—(Rom. 8:26.) Because he makes us ask, &c. This interpretation is opposed to the context. For why should the Apostle exhort us to wish for the salvation of all, if God makes us wish for it already?

1Ti 2:7  Whereunto I am appointed a preacher and an apostle (I say the truth, I lie not), a doctor of the Gentiles in faith and truth.

“Whereunto,” i.e., to preach which testimony regarding the will of God to save
all, or, according to others, regarding “Christ crucified.” (“I lie not, I say the
truth “). The Greek adds, in Christ. These words are employed to silence the cavils of some who questioned his Apostleship. “Doctor of the Gentiles in faith and truth,” may also mean a true and faithful doctor of the Gentiles.

1Ti 2:8  I will therefore that men pray in every place, lifting up pure hands, without anger and contention.

Having pointed out, verse 1, the objects of prayer, and verse 2, the persons for whom we should pray, he now, as Apostle of the Gentiles, points out the place where we are to pray, viz., “in every place” suited for public prayer, of which he here speaks. Hence, it is not confined to the Jewish synagogues, nor to the temple of Jerusalem. “Anger and contention,” or animosity towards each other, are vices peculiar to men. “Pure hands,” mean, consciences free from guilt. It is not so much physical or bodily ablutions, as moral purity he requires.

Resources for Sunday Mass, Sept 19 (Ordinary & Extraordinary Forms

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MORE RESOURCES COMING THURSDAY -SATURDAY! This post contains (mostly) biblical resources for this Sunday’s Mass and includes items for both the Ordinary and Extraordinary Forms of the Roman Rite. A number of these resources were published on this blog earlier in the week, these are marked with asterisks (***).More resources will be added to the page in the coming days.

ORDINARY FORM: Twenty-fifth Sunday in Ordinary Time.

Readings from the NAB. Text.

***My Notes on Amos 8:4-7 for Sunday Mass, Sept 19.

Pope Benedict XVI on Psalm 113 for Sunday Mass, Sept 19. Off site.

UPDATE: Bishop MacEvily on 1 Tim 2:1-8 for Sunday Mass, Sept 19. Available @ midnight.

***Aquinas Catena Aurea on Luke 16:1-13 for Sunday Mass, Sept 19.

Bishop MacEvily on Luke 16:1-13 for Sunday Mass, Sept 19.

Haydock Bible Commentary. Text of the Douay Rheims followed by notes from the commentary.

Dr Scott Hahn Podcast. Brief, relates the theme(s) of the readings. Text Available.

Word On Fire Podcast. Father Robert Barron’s Homily.

UPDATE, 9/16. Franciscan Sisters Sunday Bible Study Podcast.

UPDATE, 9/17. Navarre Bible Commentary.

• First Reading/Commentary.
• Second Reading/Commentary.
• Gospel Reading/ Commentary.
  

UPDATE, 9/17. Word Sunday.

• MP3 PODCAST In this week’s audio podcast, we consider the true use of money, not on the self, but for the good of others.
• FIRST READING Amos preached against the money hungry, those who accumulation above the good of people.
• PSALM Psalm 113 spoke to the glory of God and his care for the least in society. YHWH is the Lord of all, not the few.
• SECOND READING 1 Timothy addressed the ideal Christian life, one lived in peace, piety and evangelization. How can we create conditions for this life?
• GOSPEL In Luke 16, Jesus addressed the possession and use of wealth. How we use our wealth is far more important than how we gain it, for it’s use reveals our character and our relationships with others.
• CHILDREN’S READINGS In the story for the first reading, we imagine the prophet Amos as a young boy. The young Amos saw a merchant trying to cheat his father, a practice he would rail against as an adult. In the story for the gospel, three friends were almost torn apart by a loan. In the end, they realized people are more important than money, just like Jesus told us.
• CATECHISM LINK In this week’s Catechism Link, we study God the Father, All-powerful and All-loving.

Lector Notes. gives historical and theological background.

Historical Cultural Context. Focuses on the Parable of the Steward.

Thoughts from the Early Church. Excerpt on the Gospel from Gaudentius of Brescia.

EXTRAORDINARY FORM: 17th Sunday After Pentecost.

***Father Callan on Ephesians 4:1-6.

***Father Wilberforce on Ephesians 4:1-6.

***Aquinas Catena Aurea on Matt 22:35-46.

The following links are to online books. If you need to increase text size for easier reading use the site’s zoom feature located on the top left side of page.

UPDATE, 9/16. Homily on the Epistle. By Bishop Bonomelli.

UPDATE, 9/16. Homily on the Gospel. Bishop Bonomelli.

This Weeks Posts: Sunday Sept. 5 Thru Saturday, Sept. 11

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Please Note: Some posts may be scheduled in advance and will become available only at the time indicated.

Sunday, Sept 5:

Last Weeks Posts, Aug. 29-Sept. 4.

Resources for Sunday Mass, Sept. 5. A weekly feature on this site. Resources for this coming Sunday, Sept. 12, will be posted Wednesday or Thursday.

Father Charles Callan on 1 Tim 1:12-17 for Sunday Mass, Sept. 12.

Bishop MacEvily on 1 Tim 1:12-17 for Sunday Mass, Sept. 12.

Catholic Podcast Cornucopia.

Monday, Sept 6:

Aquinas’ Catena Aurea on Luke 15:1-32 for Sunday Mass, Sept. 12. Available 12:05 AM EST.

My Notes on 1 Tim 1:12-17 for Sunday Mass, Sept. 12. Available 12:15 AM EST.

Bernadin de Piconio on Today’s First Reading, 1 Cor 5:1-8. Available 12:30 AM EST.

My Notes on Psalm 5 for Today’s Mass.

Aquinas’ Catena Aurea on Today’s Gospel, Luke 6:6-11.

Tuesday, Sept. 7:

Bishop MacEvilly on the Parable of the Prodigal Son, Luke 15:1-32, for Sunday Mass, Sept. 12. Available 12:05 AM EST.

A Practical Commentary on the Parable of the Prodigal Son, Luke 15:11-32. Please note that this post only deals with verses 11-32. For the first 10 verses see the previous link or the link to Aquinas’ Catena Aurea posted Monday; or see the next two links. This post was originally posted for the 4th Sunday of Lent.

Father Leopold Fonck on the Parable of the Lost Sheep, Luke 15:4-7. Available 12:10 AM EST.

Father Leopold Fonck on the Parable of the Lost Coin, Luke, 15:8-10. Available 12:15 AM EST.

Father Leopold Fonck on the Parable of the Prodigal Son. This post was originally published for the 4th Sunday of Lent.

Bernardin de Piconio on Today’s 1st Reading, 1 Cor 6:1-11. Available 12:45 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel, Luke 6:12-19. Available 1:00 AM EST.

Pope St Gregory the Great’s Sermon on the Parable of the Lost Sheep for Sunday, Sept. 12. Available 5:00 AM EST.

How God Is Known By Us (A Simple Summa). Available 6:00 AM EST. From Aquinas’ own Compendium of the Summa Theologiæ.

Wednesday, Sept 8: Feast of the Nativity of the Blessed Virgin Mary.

Goffine’s Instructions on the Nativity of the Blessed Virgin Mary.

Birthday of Mary, the Mother of God. Excerpt from St Andrew of Crete.

Bernardin de Piconio on Romans 14. Available 12:05 AM EST.

Bernardin de Piconio on Today’s First Reading, Romans 8:28-30.

My Notes on Today’s Gospel, Matt 1:1-16, 18-23. Part 1—Part 2.

Pope John Paul II on Psalm 51 for Sunday Mass, Sept 12.

UPDATE: Resources For Sunday Mass, Sept 12.

Thursday, Sept 9; Memorial of St Peter Claver.

Aquinas Catena Aurea on Today’s Gospel, Luke 6:27-38. Available 12:05 AM EST.

The Life of St Peter Claver. Online book. Use site’s zoom feature to increase text size if necessary.

St Peter Claver. From the Catholic Encyclopedia. Available 12:05 AM EST.

Aquinas Catena Aurea on Luke 14:1-11 for Sunday Mass, Sept 12 (Extraordinary Form). Available 12:05 AM EST.

Bernardin de Piconio on Romans 15:1-13. Available 12:15 AM EST.

Friday, Sept 10:

JOKE: An Old Man On A Moped.

Cornelius a Lapide on Today’s First Reading, 1 Cor 9:16-19, 22b-27. Available 12:05 AM EST.

Bernardin de Piconio on Romans 15:14-33. Available 12:10 AM EST.