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21 I adjure thee before God Paul introduced this solemn appeal, not only on account of the very great importance of the subject, but likewise on account of its extreme difficulty. Nothing is more difficult than to discharge the office of a public judge with so great impartiality as never to be moved by favor for any one, or to give rise to suspicions, or to be influenced by unfavorable reports, or to use excessive severity, and in every cause to look at nothing but the cause itself; for only when we shut our eyes to persons ¹⁰⁷¹⁰⁷     “Et qu’on regarde seulement le faict.” — “And when we look at nothing but the fact.” do we pronounce an equitable judgment.

Let us remember that, in the person of Timothy, all pastors are admonished, and that Timothy is armed, as with a shield, against wicked desires, which not infrequently occasion much trouble even to some excellent persons. He therefore places God before the eyes of Timothy, that he may know that he ought to execute his office not less conscientiously than if he were in the presence of God and of his angels.

And the Lord Jesus Christ. After having named God, he next mentions Christ; for he it is to whom the Father hath given all power to judge, (John 5:22,) and before whose tribunal we shall one day appear.

And the elect angels. To “Christ” he adds “angels,” not as judges, but as the future witnesses of our carelessness, or rashness, or ambition, or unfaithfulness. They are present as spectators, because they have been commanded to take care of the Church. And, indeed, he must be worse than stupid, and must have a heart of stone, whose indolence and carelessness are not shaken off by this single consideration, that the government of the Church is under the eye of God and the angels; and when that solemn appeal is added, our fear and anxiety must be redoubled. He calls them “elect angels,” ¹⁰⁸¹⁰⁸     “Let us remark that he wishes to distinguish them from those who rebelled. For the devils were not created wicked and malicious as they now are, enemies of all that is good, and false and cursed in their nature. They were angels of God, but they were not elected to persevere, and so they fell. Thus God reserved what he chose among the angels. And so we have already a mirror of God’s election of us to heaven, by free grace before we came into the world. Now, if we see the grace of God displayed even to angels, what shall become of us? For all mankind were lost and ruined in Adam, and we are an accursed, and, as the Scripture tells us, are born “children of wrath.” (Ephesians 2:3.) What must we become if God do not choose us by pure goodness, since from our mother’s womb (Psalm 51:6) we are corrupted, and are alienated from him? This gracious election must prevail, in order to separate us from the reprobate, who remain in their perdition. We ought, therefore, carefully to remark this passage, that Paul, when speaking of the angels, shews that their high rank proceeds from their having been chosen and elected by God. And so, by a still stronger reason, we are separated from all other visible creatures, only because: God separates us by his mercy.” — Fr. Ser. not only to distinguish them from the reprobate angels, but on account of their excellence, in order that their testimony may awaken deeper reverence.

Without hastiness of judgment ¹⁰⁹¹⁰⁹     “Sans jugement precupite, ou, sans preferer l’un a l’autre.” — “Without hasty judgment, or, without preferring one before another. . The Greek word προκρίμα, to translate it literally, answers to the Latin word proejudicium, “a judgment beforehand.” But it rather denotes excessive haste, ¹¹⁰¹¹⁰     “Une trop soudaine hastivete.” — “A too sudden haste.” as when we pronounce a decision at random, without having fully examined the matter; or it denotes immoderate favor, when we render to persons more than is proper, or prefer some persons as being more excellent than others; which, in the decisions of a judge, is always unjust. Paul, therefore, condemns here either levity or acceptance of persons.

To the same purpose is that which immediately follows, that there must be no turning to this side or that; for it is almost impossible to tell how difficult it is, for those who hold the office of a judge, to keep themselves unmoved, amidst assaults so numerous and so diversified. Instead of κατὰ πρόσκλισιν, ¹¹¹¹¹¹     “Κατὰ πρόσχλισιν, ‘through partiality’ or undue favor. So Clemens, in his Epistle to the Corinthians, has χατὰ προσχλίσεις (through partialities.) The word properly signifies a leaning towards, or upon.” — Bloomfield. some copies have κατὰ πρόσκλησιν But the former reading is preferable.

22 Lay not hands suddenly on any man There can be no doubt that he intended to guard Timothy against ill-will, and to obviate many complaints, which are continually arising against the godly servants of Christ, who refuse to comply with the ambitious requests of any. For some accuse them of sternness; others of envy; and some exclaim that they are cruel, because they do not at once receive those who boast of having some recommendatory qualities. This is what we abundantly experience in the present day. Paul therefore exhorts Timothy not to lay aside judicious caution, and not to suffer himself to be overpowered by improper feelings; not that Timothy needed such an admonition, but to restrain, by his authority, those who otherwise might have given annoyance to Timothy,

First, the “laying on of hands” means Ordination: ¹¹²¹¹²     “Laquelle on appelle Ordination ou Consecration.” — “What is called Ordination or Consecration.” that is, the sign is put for the thing signified; for he forbids him to receive too easily any one that has not been fully tried. There are some who, through a desire of novelty, would wish to receive into the ministerial office, some person hardly at all known, as soon as he has given one or two exhibitions that are reckoned good. It is the duty of a wise and thoughtful bishop, to resist this troublesome feeling, in the same manner as Paul here bids Timothy do.

Neither partake of other men’s sins He means that he who consents to an unlawful act of ordination is involved in the same guilt as the chief actors in it. Yet some explain it thus: “If he admit unworthy persons, whatever faults they may afterwards commit, to him will be imputed the blame or a part of the blame.” But I think that this is a more simple view of it: “Though others rush forth to such rashness, do not make thyself a partaker with them, lest thou share in their guilt.” Even where our judgment is otherwise sound, it often happens that we are carried away by the folly and levity of others. ¹¹³¹¹³     “To whom does the Apostle speak? Is it only to ministers who preach the doctrine of the gospel? Is it only to magistrates, and to those who have the sword and the administration of civil government? No, but to all Christians, great and small. It is then said, that we must not partake of the sins of others. And in what manner? By reproving them. (Ephesians 5:11.) And so he who intends to flatter his neighbor, and who shuts his eyes when he sees that God is offended, and especially he who consents to it will be still more blamable. Let us seriously think, that we shall have a hard account to render to God, if we have walked amidst the corruptions of the world, so as to make it appear that we approved of them. And so much the more ought we to meditate on this doctrine, when we see that there is such boldness in sinning, that custom appears to have become the law. Let a man be convinced that he is doing wrong, yet provided that he has many companions, he thinks that he is excused. ‘Among wolves we must howl,’ it will be said. Now we see that the sins of others will not excuse us before God, and though the whole world sin along with us, we shall not fail to be involved in the same condemnation. Let us think of that.” — Fr. Ser.

Keep thyself pure I consider this also to have the same reference as the preceding clause. As if he had said, “If others do anything that is wrong, beware lest any contagion reach you, either by consent or by approbation. If you cannot hinder them from polluting themselves, it is at least your duty to have your counsels at all times separated from theirs, so that you may keep yourself pure.” If any prefer to view it as a general statement, let him enjoy his opinion; but, for my own part, I reckon it to be more suitable to limit it to the present context.

23 No longer drink water There are some who conjecture that this sentence, which breaks off the train of thought, was not written by Paul. But we see that Paul was not so anxious about keeping up the close connection of a discourse, and that it was very customary with him to intermingle a variety of statements without any arrangement. Besides, it is possible that what had been formerly written in the margin of the Epistle afterwards found its way into this passage through the mistake of the transcribers. Yet there is no necessity for giving ourselves much trouble on that point, if we consider Paul’s custom, which I have mentioned, of sometimes mingling various subjects.

What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to “drink water,” but to use it as his ordinary beverage; and that is the meaning of the Greek word ὑδροποτεῖν

But why does he not simply advise him to drink wine? For when he adds, a little, he appears to guard against intemperance, which there was no reason to dread in Timothy. I reply, this was rather expressed, in order to meet the slanders of wicked men, who would otherwise have been ready to mock at his advice, on this or some such pretext: “What sort of philosophy is this, which encourages to drink wine? Is that the road by which we rise to heaven?” In order to meet jeers of this kind, he declares that he provides only for a case of necessity; and at the same time he recommends moderation.

Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. Hence we infer, that not only was he very far from indulging in luxury and superfluities, but that, in order that he might be better prepared for doing the work of the Lord, he retrenched a portion even of his ordinary food; for it was not by natural disposition, but through a desire of temperance, that he was abstemious.

How few are there at the present day, who need to be forbidden the use of water; or rather how many are there that need to be limited to drink wine soberly! It is also evident how necessary it is for us, even when we are desirous to act right, to ask from the Lord the spirit of prudence, that he may teach us moderation. Timothy was, indeed, upright in his aims; but, because he is reproved by the Spirit of God, we learn that excess of severity of living was faulty in him. At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.

And if excessive abstinence is blamed, when it brings on or promotes diseases, how much more should superstition be avoided? What judgment shall we form as to the obstinacy of the Carthusians, ¹¹⁴¹¹⁴     “In the year 1084, was instituted the famous order of the Carthusians, so called from Chartreux, a dismal and wild spot of ground near Grenoble in Dauphine, surrounded with barren mountains and craggy rocks. The founder of this monastic society, which surpassed all the rest in the extravagant austerity of their manners and discipline, was Bruno, a native of Cologne, and canon of the cathedral of Rheims in France. This zealous ecclesiastic, who had neither power to reform, nor patience to bear, the dissolute manners of his Archbishop Manasse, retired from his church, with six of his companions and, having obtained the permission of Hugh, bishop of Grenoble, fixed his residence in the miserable desert already mentioned. He adopted at first the rule of St. Benedict, to which he added a considerable number of severe and rigorous precepts. His successors, however, went still farther, and imposed upon the Carthusians new laws, much more intolerable than those of their founder, — laws which inculcated the highest degrees of austerity that the most gloomy imagination could invent.” Mosheim’s Eccl. Hist who would sooner have died than taste the smallest morsel of flesh in extreme necessity? And if those who live sparingly and soberly are commanded not to injure their health by excessive parsimony, no slight punishment awaits the intemperate, who, by cramming their belly, waste their strength. Such persons need not only to be advised, but to be kept back from their fodder like brute beasts.

24 The sins of some men are visible beforehand As there is nothing that distresses more the faithful ministers of the Church, than to see no way of correcting evils, and to be compelled to endure hypocrites, of whose wickedness they are aware and to be unable to banish from the Church many who are destructive plagues, or even to hinder them from spreading their venom by secret arts; ¹¹⁵¹¹⁵     “Par moyens secrets, et comme par dessous terre.” — “By secret and underground arts.” Paul supports Timothy by this consolation, that, when it shall please God, they, will one day be brought to public view. Thus he strengthens him for the exercise of patience; because he ought calmly to await the fit time which God in his wisdom has appointed.

There is another kind of base conduct that sorely distresses good and holy pastors. When they have most conscientiously discharged their duty, they are provoked by many unfair statements, are loaded with much ill-will, and perceive that those actions which deserved praise are turned into blame. Paul meets this case also, by informing Timothy, that there are some good works which are reserved for being brought to light at a future period; and consequently that, if their praise is, as it were, buried under ground by the ingratitude of men, that also ought to be patiently endured, till the time of revelation have arrived.

Yet not only does he provide a remedy for these evils, but, because it often happens that we are mistaken in choosing ministers, unworthy persons insinuating themselves cunningly, and the good being unknown to us; and even though we do not go wrong in judging, but still cannot bring others to approve of our judgment, the most excellent being rejected, notwithstanding all our efforts to the contrary, while bad men either insinuate or force themselves forward; it is impossible that our condition and that of the Church should not occasion great anguish. Accordingly, Paul strenuously endeavors to remove, or at least to alleviate, this cause of uneasiness. The meaning may be thus summed up. “We must bear what cannot be immediately corrected; we must sigh and groan, while the time for the remedy is not fully come; and we must not apply force to diseases, till they are either ripened or laid open. On the other hand, when virtue does not receive the honor which it deserves, we must wait for the full time of revelation, and endure the stupidity of the world, and wait quietly in darkness till the day dawn.”

Hastening to judgment I now come to the words, after having given a brief illustration of the subject. When he says that the sins of some men are visible beforehand, he means that they are discovered early, and come to the knowledge of men, as it were, before the time. He expresses the same thing by another comparison, that they run, as it were, and “hasten to their judgment;” for we see that many run headlong, and, of their own accord, bring damnation on themselves, though the whole world is desirous to save them. Whenever this happens, let us remember that the reprobate are prompted by an unseen movement of Providence, to throw out their foam.

In some they follow after The rendering given by Erasmus, “Some they follow after,” I do not approve. Although it seems to be more in accordance with the Greek construction, yet the sense requires that the preposition ἐν be understood; for the change of case does not destroy the contrast. As he had said that the sins of some men hasten rapidly to their judgment; so now, on the other hand, he adds, that the sins of some men (or, of others) come slowly to be known. But instead of the genitive “of some,” he uses the dative “in some” (or “in others.”) He means that, although the sins of some men may be concealed longer than we would wish, and are slowly brought to light, yet they shall not always be concealed; for they too shall have their own time. And if the version of Erasmus be preferred, still the meaning must be the same, that, although the vengeance of God does not hasten, yet it follows slowly behind them.

25 In like manner also the good works He means, that sometimes piety and other virtues obtain early and speedily their applause among men; so that great men are held in estimation; and that, if it happen otherwise, the Lord will not suffer innocence and uprightness to be always oppressed; for it is often obscured by calumnies, or by clouds, but at length shall be fulfilled the prediction, (Daniel 12:3; Matthew 13:43,) that God will cause them to shine forth like the dawn of the day. But we have need of a calm spirit to endure; and therefore we must always consider what is the limit of our knowledge, that we may not go beyond it; for that would be to assume to ourselves the prerogative of God.