1 Timothy 4:11Meaning & Commentary from the Church Fathers

Therefore Paul uses both expressions: "preach and teach." For example, if someone wears amulets or does something similar, and does this knowing that it is evil, then only command is needed. But when he does it without knowing, instruction is needed.

Teach what virtues bishops and deacons must necessarily have (1 Tim 3:2, 8 and following). Teach also that in the last times apostates and deceivers will appear, and that from piety comes both temporal and eternal benefit (1 Tim 4:1, 8).

Notice that command and teaching mean different things. By command we enjoin and order, but by teaching we instruct and explain. Paul prescribes that Timothy fulfill both.

For he was the head and bishop of the Church of Ephesus. From this we learn that every head of the Church has both the right and the duty authoritatively to command those he shepherds to keep the divine dogmas, commandments, and laws.

He must also instruct them and explain to them the holy thoughts of divine Scripture.

He adds, "which is in you through the laying on of my hands" (2 Tim 1:6). Yet it must be said that Timothy was converted to Christ and received the common gifts of the Holy Spirit not from the Apostle Paul.

He had received them before meeting Paul (Acts 16:1-2).

Therefore sacred office-bearers, such as hierarchs, were not only chosen and appointed in the apostolic age. They were also ordained, that is, through the laying on of hands they received special gifts of the Holy Spirit corresponding to their ministry.

"Through prophecy." Earlier, in 1 Tim 1:18, the Apostle wrote to Timothy that he should "wage the good warfare" in accordance "with the prophecies previously made concerning" him.

This means that Timothy's ordination was joined to prophecies that approved his election and testified to the worthiness of the one chosen. Something similar is preserved in our Church to this day, when at ordination άξιος is proclaimed, meaning "worthy."

"With the laying on of the hands of the presbytery." This expression recalls the rule, coming from the apostles and preserved by the Church, that at the ordination of a bishop not one, but several bishops, should lay hands on the one ordained.

The presbytery, or priesthood, in the Apostle indicates several sacred persons who took part together with him in Timothy's ordination.

Since it would be strange to suppose that Timothy was an excessive lover of gymnastics, who needed to be told of its slight usefulness, some think that the Apostle Paul is suggesting to Timothy the slight usefulness of outward and bodily ascetic labors alone.

Such labors would include fasts, withdrawal from marriage, and the like. But as St. Chrysostom rightly observes, all this is not merely bodily ascetic labor. To a far greater degree, it can be spiritual ascetic labor.

The context of the discourse clarifies everything. It shows that the holy Apostle Paul intended only to carry through to the end his comparison of pious exercises with bodily gymnastics.

By this comparison he impresses upon Timothy that all his effort must be directed toward acquiring the great fruits of piety. For such great efforts are sometimes spent on bodily gymnastics, which is comparatively of little use.

Its fruits are only temporal and bodily, whereas piety is profitable for all things, having promise of the present and future life.

For the sake of obtaining these promises, the Apostle continues, both I and the other Apostles, and all true Christians, labor and endure various reproaches. This is what you, Timothy, and all pastors must preach and teach (1 Tim 4:9-12).

But if you intend to speak about distributing possessions, preserving virginity, or discoursing on faith, then teaching becomes necessary. Therefore St. Paul used both expressions: command and teach."

"Do you wish," says the Apostle, "not to be disregarded when you command? Be a living law. Show in yourself the fulfillment of the laws. Let your life bear witness to your word" (Theodoret).

"Command what is due with authority, and no one will despise you" (Theophylact).

"Where then is meekness, if he never experiences disregard? In those matters that concern him personally, if he is disregarded, let him endure it. In this way his longsuffering will help the success of his teaching.

But when the matter concerns the salvation of others, then command and direct with full authority. Here what is needed is not meekness, but authority, lest this become destructive to the community."

"Be a prototype in life, appearing before others as a living law, as a rule and standard of good life" (Chrysostom), "in ordinary life and in church order."

Be such "in spiritual disposition and in the gift of grace, in right and unshaken faith, in love embracing all as brothers and sisters, in virginal purity and chastity.

Be prepared in what one must say, so as to speak with ease, and in the encouragement of those who feel within themselves a decline of moral energy" (Theophylact).

"As for the reading of the divine Scriptures, by this one may understand both reading in church assemblies and private reading at home, as preparation for reading in the assemblies.

It also means gathering a store from which to draw consolation and teaching" (His Grace Theophan).

"Even the thrice-blessed Timothy, though he was spiritual, is commanded by his teacher to attend to reading. From this one may know that we too must contribute labor from ourselves to smooth the path for receiving the grace of the Spirit" (Theodoret).

"Let us all listen to this and learn not to neglect the study of the divine Scriptures."

"This was not said to Timothy alone, but to all. Paul also impresses this upon us when he says, 'through patience and the comfort of the Scriptures we might have hope' (Rom 15:4)" (Chrysostom).

"These things" means "to train oneself in piety, to await the rewards, and to look to the one who appoints the contest" (blessed Theodoret).

"Command" and "teach" may be referred to one and the same thing, namely to teaching: teach, exhort, persuade. But one may also understand "teach" as instruction, and "command" as authoritative pastoral order.

Our commentators establish such a distinction in these words. St. Chrysostom says: "In the ordering of human affairs, sometimes instruction is required, and sometimes command.

If therefore you were to command where one ought to teach, you would be worthy of ridicule. Conversely, if you began to teach where one must command, the same thing would happen to you.

For example, one should not teach that a man must not be evil, or that he must not steal, as blessed Theophylact notes. One must command this and forbid it with particular force.

Likewise one must command that Jewish errors should not be held. But if you intend to speak about distributing possessions, preserving virginity, or discoursing on faith, then teaching becomes necessary.

Therefore St. Paul uses both expressions: command and teach. Likewise, if someone wears amulets through superstition to avert evil, or does something similar, knowing that this is evil, then only command is needed.

But when he does it without knowing, instruction is needed. Do you see that the priest must both command and speak with authority, and not teach everything?"