1 Timothy 5:18Meaning & Commentary from the Church Fathers

But this is the ordinance of the law. What commandment of Christ does he cite? “The laborer,” he says, “is worthy of his wages.”

Therefore we must not look only at the reward, but also at how it is commanded. He says, “The laborer is worthy” of his food. Consequently, the man who gives himself to pleasures and rest is not worthy of it.

Whoever is not an ox treading grain, who does not patiently bear the yoke, disregarding heat and thorns, and does not leave it before the fruits are gathered into the granary, is not worthy of it.

Therefore teachers must be abundantly supplied with all necessities. They should not labor for these things themselves, nor grow faint, nor lose the greater things by attending to lesser things.

They should exercise themselves in spiritual struggles without any concern for worldly affairs. Such were the Levites. They had no care for worldly things, because the laity cared for them, and their income was determined by law.

This included tithes, a certain number of gold pieces, firstfruits, prayers, and many other things. But this was naturally assigned to them by law because they sought present things.

I say that presidents should have nothing more than food and clothing, so that they may not be distracted by this.

What does “double honor” mean? Double in relation to widows, or in relation to deacons, or simply double honor, that is, great honor.

Therefore we must pay attention not only to the fact that the Apostle deems them worthy of double honor, but also to what he says next: “Those who rule well.”

What does “Those who rule well” mean? Let us hear what Christ says: “The good shepherd lays down his life for the sheep” (Jn 10:11). Therefore good presidency consists in sparing nothing for their care.

“Especially,” he says, “those who labor in word and teaching.” Where now are those who assert that word and teaching are unnecessary?

Yet he gives Timothy so many exhortations, saying, “Practice these things, abide in them” (1 Tim 4:15). And again: “Attend to reading, to exhortation. By doing this you will save both yourself and those who hear you” (1 Tim 4:13-16).

Likewise he wants such men to be honored more than all others. He gives the reason: they undertake a great labor. And rightly so.

While another neither keeps watch nor cares, but remains without concern and sorrow, this man labors, cares, and studies, especially when he is inexperienced in secular learning. How should he not enjoy greater honor than all the rest, when he gives himself to such great labors?

Moreover, he becomes the subject of countless conversations. One reproaches him, another praises him, another mocks him, another insults his memory and intentions. He needs great strength of soul to endure this.

This is important, greatly contributes to the good order of the Church, and brings great benefit when her presidents are learned men. When this is absent, much perishes in the Churches.

For this reason, to the other qualities of a president, hospitality, gentleness, and purity, the Apostle adds this also, saying, “apt to teach.”

Besides, why is he called a teacher? Of course, you will say, because by his life he must teach others philosophy. Consequently, this becomes superfluous, and verbal instruction is not needed for progress.

But how then does Paul say, “especially those who labor in word and teaching”? When dogmas are in question, what power does life have?

Still, of what word does he speak? Not of a boastful word, nor one distinguished by outward refinement, but one penetrated by the great power of the Spirit and filled with understanding and wisdom.

Therefore it needs not artifice and elegant expressions, but thoughts; not presentation, but meaning.

There is labor in instruction, as Paul shows when he says: “Let the presbyters who rule well be counted worthy of double honor, especially those who labor in the word of teaching.”

But it depends on you to make this labor either light or heavy. If you reject our words, or if, after rejecting them, you do not fulfill them in your deeds, then this labor will be burdensome for us, as vain and fruitless labor.

But if you attend to our words and show this in your very deeds, then we will not even feel the difficulty of instruction. The fruit that comes from these labors will not allow their heaviness even to be noticed.

This is the perfect manner of teaching, when by both deeds and words they lead those instructed to that blessed life which Christ prescribed. Deeds alone are not sufficient for teaching.

These are not my words, but the Savior’s Himself: “Whoever does and teaches shall be called great in the Kingdom of Heaven” (Mt 5:19).

If “does” meant “teaches,” the second word would have been added in vain. It would have been enough to say only, “whoever does.” But by distinguishing the one from the other, He shows that one thing depends on deeds and another on word.

Each of these two parts has need of the other.

The literal similarity of the expression cited here to the expression of Jesus Christ in the Gospel leaves no doubt that it was copied from writing. It was not borrowed from oral tradition as a proverb passing from mouth to mouth.

Everything here can be a matter of simple habit alone. Teaching, however, is in itself an intense labor of the mind. For its success it requires from the presbyter prior preparation and prolonged training.

Teaching also produces in the flock receptivity to the grace given in the Mysteries. It fills the mind with the dogmas of the faith and inclines the heart toward virtue.

Thus teaching is the chief condition on which the fruitfulness of pastoral activity depends. A pious and edifying life in the presbyter is, of course, assumed here as a general condition of good presbyteral ministry.

But, as Chrysostom rightly observes, when the question concerns dogmas, what power does life have? Here the teaching word is needed.

For while another does not keep watch or take care, but remains without concern and sorrow, this man labors, cares, and studies. This is especially so when he is inexperienced in secular learning.

Moreover, he becomes the subject of countless conversations. One man reproaches him, another praises him, another mocks him. One insults his memory and intentions. He needs great strengthening to endure this.

Let him teach philosophy by his life, someone says. Certainly, this too is absolutely necessary. But do you not hear what St. Paul says: "especially those who labor in word and teaching"?

Is it not clear that he gives preference to teaching rulers? Yet of what word does he speak? Not of a boastful word, nor one distinguished by external refinement.

He speaks of a word penetrated by the power of the Spirit, filled with reason and wisdom. What is needed is not art and elegant expressions, but thoughts and, as people usually say, soul.

"The laborer," he says, "is worthy of his wages." Therefore teachers must be supplied with every necessity in abundance. Thus they will not labor for themselves and, while occupied with lesser things, neglect the greater.

"Rulers, having eternal hopes, should possess nothing more than food and clothing, so that they may not be distracted by this."

Therefore teachers must be supplied with every necessity in abundance. Thus they will not labor for this themselves and, while occupied with lesser things, neglect the greater.

Thus they may exercise themselves in spiritual struggles and have no concern for worldly affairs. Such were the Levites. They did not care for worldly things, because laymen took care of them. Their incomes were established by the law: tithes, firstfruits, and many other things.

But these things were assigned to them by the law with perfect justice, since they sought present things. As for me, I say that rulers, having eternal hopes, should possess nothing more than food and clothing, so that they may not be distracted by this" (Chrysostom).