ACC ~ 1 Timothy 5 v23 - 25

OVERVIEW:

Timothy is reminded that he is human also, being subject to disease and thus in need of the rules of medicine (CHRYSOSTOM). One ought not to drink water in order to court good opinion but should use wine moderately, trusting to the overall goodness of one’s life as a vindication (AUGUSTINE, THEODORE). Wine is allowed for infirmities (AMBROSE, JEROME, AUGUSTINE). Some deeds point immediately to their own judgment, while others’ sins remain temporarily hidden (CHRYSOSTOM, JEROME, AUGUSTINE). Temperance is in harmony with nature (AMBROSE). One’s care of the flesh must be viewed in relation to one’s final salvation (AUGUSTINE).

5:23 | Use a Little Wine

FOR HEALTH, NOT FOR LUXURY. CHRYSOSTOM: If one who had practiced fasting to such an extent and used only water, so long that he had brought on “infirmities” and “frequent infirmities,” is thus commanded to be chaste and does not refuse the admonition, much less ought we to be offended when we receive an admonition from anyone. … For the miracles Timothy wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine, that he may be humbled and others may not be offended but may learn that they who performed such excellent actions were men of the same nature as themselves. … Paul does not however allow him to indulge freely in wine, but as much as was for health and not for luxury. HOMILIES ON 1 TIMOTHY 16.

BODILY INFIRMITY INJURES THE CHURCH. CHRYSOSTOM: But if he, the bishop, takes care of his body that he may minister to you, if he attends to his health that he may be useful, ought he for this to be accused? Do you not know that bodily infirmity no less than infirmity of soul injures both us and the church? … For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it? HOMILIES ON TITUS 1.

THE NATURAL FOOD OF TEMPERANCE. AMBROSE: And is not temperance in harmony with nature and that divine law which in the beginning of all things gave the springs for drink and the fruits of trees for food? After the flood, the just man found wine a source of temptation to him. Let us, then, use the natural food of temperance, and would that we all could do so! But, because not all are strong, the apostle therefore says, “Use a little wine for your frequent infirmities.” We must drink it not for our pleasure but for our infirmity, sparingly as a remedy, not excessively as a gratification. LETTERS 59.

WINE IS ALLOWED FOR INFIRMITIES. JEROME: Notice the reasons why wine is allowed: it is to cure pain in the stomach and to relieve a frequent infirmity and hardly then. And lest perchance we should indulge ourselves on the ground of illness, Paul recommends that but a little wine should be taken, advising rather as a physician than as an apostle—although indeed an apostle is a spiritual physician. LETTERS 22.8.

HEALTH IS NOT TO BE DESPISED. AUGUSTINE: Because of the necessary activities of this life, health is not to be despised until “this mortal shall put on immortality,” and that is the true and perfect and unending health which is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. The apostle himself says, “Make not provision for the flesh in its concupiscence,” because our care of the flesh must be in view of the exigencies of salvation. “For no man ever hated his own flesh.” LETTERS 130.2.7.

MEAT AND WINE NOT UNCLEAN. AUGUSTINE: Thus, many Christians do not eat meat, yet they do not superstitiously consider it unclean. And the same individuals who abstain when healthy take meat without qualm when sick, if it be required as a cure. Many do not drink wine. Nevertheless, they do not think it would defile them. In fact, they show great sympathy and good judgment in seeing that it is provided for those who tend to be listless and for all who cannot maintain bodily health without it. THE WAY OF LIFE OF THE CATHOLIC CHURCH 1.33.72.

5:24 | The Sins of Others Appear Later

EVENTUAL PUNISHMENT. CHRYSOSTOM: Even as legislators have overlooked punishments for the guilty though they be established by law, so too our Lord Jesus Christ by punishing one or two sinners sets down like an inscription on a bronze stele their punishment and uses their experiences as a warning to all. It says that even if those who dare the same sins do not suffer a similar penalty now, they will suffer a more rigorous one in the future. ON VIRGINITY 23.

DISCERNING INTENTION. AUGUSTINE: When it is clear with what intention they are committed, he calls them manifest sins, and these sins precede judgment. This means that if judgment follows them at once, it will not be rash judgment. But concealed sins follow judgment, because not even these will remain hidden in their proper time. And this is to be understood about good works as well. … On things that are manifest, therefore, let us pass judgment, but with regard to hidden things, let us leave the judgment to God. For, whether the works themselves be bad or good, they cannot remain hidden when the time comes for them to be revealed. SERMON ON THE MOUNT 2.18.60.

5:25 | Good Deeds Are Conspicuous

SOME DEEDS CONCEALED, OTHERS CONSPICUOUS. JEROME: The words mean this: Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them. LETTERS 54.8.