Timothy Charged to Take Care of His Health
J. Grandpierre, D. D. 1 Timothy 5:23 Drink no longer water, but use a little wine for your stomach's sake and your often infirmities. I. The first thought presented is, THAT A LIVING AND DEEP PIETY, A CHRISTIAN ACTIVITY, EXTENDED AS FAR AS CAN BE IMAGINED, SHOULD NEITHER EXTINGUISH IN US A CERTAIN INTEREST IN THE THINGS OF THE EARTH, NOR ABATE THE FORCE OF THE NATURAL AND LEGITIMATE TIES WHICH UNITE US TO PARENTS AND FRIENDS. St. Paul is certainly a proof of it. What faith was firmer and more ardent than his! A man who said (and what he said he felt): "It is no longer I who live, but Christ that liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me" (Galatians 2:20). A man who affirmed that he had "a desire to depart, and be with Christ; which was far better" (Philippians 1:23). Well! it is that apostle who, in the midst of a life so filled up, in spite of so many engagements and perplexities of every kind, preserves that freedom of mind necessary to remember the physical infirmities of one of his disciples; it is he who, in a letter of such grave contents and of so serious a tone, in which he discourses on the duties of the evangelical ministry, and where he imparts to him his own personal experiences, finds time, place, and means of reminding him to take care of his health, which, perhaps, he neglected. Does not that attention, so fraternal and so delicate on the part of the apostle, serve to put in the clearest light this truth, which, nevertheless, issues with sufficient clearness from the general contents of the gospel, that a purely contemplative religious life is rather an abuse than the fruit of true Christianity; that faith has by no means the effect of filling our heads with frothy and mystic ideas which are not applicable to every-day life, and that if it elevates us above the world, it is in order to help us over its troubles and free us from its miseries, but not to make us strangers to the various relations which we have to sustain, nor to the duties which we have to practise here? And to speak only of the ties of blood and of friendship, or of those still sweeter and more powerful ones, of Christian brotherhood, does not St. Paul, when exhorting his disciple not to enslave himself to a plan of abstinence which might have become fatal to him, teach us that if we are sincere disciples of the Saviour, His love, which lives in our hearts, should perfect us in that respect and render us capable of sympathizing more and more with the necessities of our suffering and afflicted friends, of understanding their position, of giving us just ideas of their perplexities, of taking part in their burdens. There are Christians who are pre-occupied with the concerns of heaven, to the extent of forgetting a part of the duties which they have to fulfil on this earth, as parents, as friends, as citizens. In their religious rigour the human element is blotted out, rather than freed from the impure alloy of evil. II. If St. Paul, exhorting his disciple Timothy NOT TO IMPOSE UNNECESSARY ABSTINENCE UPON HIMSELF, AND TO TAKE CARE OF HIS HEALTH, PRESENTS TO US THE MODEL OF THAT TENDER, VIGILANT, AND DELICATE CHARACTER WHICH IS FULLY ALLIED WITH THE HIGHEST DEGREE OF THE RELIGIOUS LIFE. Timothy, who on his part seems to have placed himself in the position of needing that lesson — teaches us, by his example, that a lively concern for the interests of our souls ought not to make us neglect the care of our bodies. This would prove, so to speak, by the way that the most pious and sincere men are subject to fall by excess of zeal into exaggerations, which the Word of God is far from approving of; and it ought to make us feel the necessity of enlightening ourselves more and more on the will of God as regards us, by always joining intelligence with piety, the understanding of Divine things with fervour, or, to speak with the apostle St. Peter, by "adding to faith, knowledge (2 Peter 1:5), lest we should give way to whims and take peculiar paths from which it would be difficult later on to return. No doubt it is better, in the act, to go astray after the manner of Timothy, than to sin after the example of men of the world; and it is beyond all dispute that he who impairs his health through the effect of long and persevering labours, undertaken with the view of advancing the Saviour's kingdom, and on account of having listened to nothing but the inspirations of a zeal which knew no limit, and which yielded to no obstacle, is, without comparison, infinitely less culpable before God than the carnal man who, on account of having altogether given way to his senses and slackened the bridle of his passions, has ruined his strength and destroyed his body. But, viewed in connection with God, the body is the work of the Creator, and, although degraded by sin, it still bears certain marks of Divine origin. Estimated with relation to our soul, it serves as its organ; it is intended to be the instrument of its desires, the executor of its volitions. Considered in connection with our fellow-men, it has been given us to be a means of communication with them, and in general with the objects and beings which compose the visible world in which we are placed. "Nevertheless to abide in the flesh is more needful, in order to your furtherance and joy of faith" (Philippians 1:24, 25). And it was that conviction which led him to save himself for the work of God and for the salvation of the Church. Let us live for heaven, but let us never forget the task which we have to fulfil on earth. III. Yet, you will have observed, that whilst putting Timothy on his guard against the dangers of an overstrained abstinence, and recommending him not to deprive himself of a natural drink which God has created for the benefit of man, the apostle gives us in passing a lesson of temperance; for instead of simply recommending his disciple to have recourse to the use of wine as a cordial and as a remedy, HE TAKES THE PRECAUTION OF SAYING TO HIM, "USE A LITTLE WINE." Unquestionably that restriction was scarcely necessary as regards Timothy, since there is no appearance of his having ever abused the liberty which his teacher gave him; but can we doubt that if St. Paul had expressed himself in a manner more general and without employing that moderation of language, libertines would have hastened to seize upon his words, to confirm themselves in their irregularities? Sobriety, indeed, is, however, at all times obedience to a law established by God Himself in creation, and for the benefit and interest of the man who accepts it and who submits to it. God has so ordered things in the world where He has placed us, that the moderate use of the good things which He dispenses to us brings with it blessing; whilst the abuse of the same enjoyments has for its consequence a curse. It is the same with all the gifts of the Creator — intemperance turns them into poisons, the want of sobriety transforms them into means of destruction. Too much sleep, for example, weakens the body; too much pleasure enervates it; too much rest benumbs it; too much food thickens the burnouts; too much drink agitates and consumes it. "Therefore let us not sleep, as do others; but let us watch and be sober" (1 Thessalonians 5:6). Sober in our sufferings as well as in our joys; in our sadness as well as in our pleasures; sober in rest, sober in activity; sober when watching, sober in sleep; sober in body, sober in mind. IV. In fine, the advice addressed by Paul to Timothy to drink no longer only water, but to use a little wine on account of his frequent indispositions, gives occasion to a last question which might appear idle at first sight, but which is certainly not so when viewed in its practical consequences; and that question is this: "HOW IS IT THAT ST. PAUL, WHO HAD RECEIVED FROM CHRIST THE GIFT OF WORKING MIRACLES, DOES NOT APPLY THAT GIFT IN ORDER TO HEAL HIS DISCIPLE?" Would it have cost him much, who, in the town of Lystra, restored to an impotent man the free use of his limbs, formerly paralyzed — him who chased from a poor young woman at Philippi the lying spirit with which she had been possessed for a long time — him who at Troas had only to bend over the body of a young man fallen from the third story of a house into the street, in order to call him back into life; would it have cost him, I say, much to deliver Timothy from a malady slight in itself, although serious enough to have brought him into a state of weakness? To these various questions we believe that we can answer, that it does not appear that the apostles could work miracles every time that they wished; that they were in that respect directed from on high, and that in this particular case it is probable that Paul, after having consulted the Lord by prayer, was turned aside from the idea of freeing Timothy from his physical infirmities by means of a miraculous cure, or, at least, that he did not feel free to do it. Miracles are for those who do not believe, to predispose them to faith; but for those who already believe, of what necessity could they be? Timothy, converted to Jesus Christ and a minister of the gospel, had then no need of the manifestation of the power of Jesus Christ in his body, because he felt that same power work in the regeneration of his soul. But what was more necessary than a miracle for him, more profitable than a supernatural cure, was affliction; and that is, without doubt, the reason why the apostle, taught in that respect by his own experience, did not wish to heal him suddenly, although he employed all the counsels of a wise friendship to bring him over gradually and by natural ways to a state of health which he could wish for him, but which he did not believe himself authorized to procure for him instantaneously. Is there any school so good as that of trial? We have seen that we should not voluntarily and by our own fault create trials for ourselves; we should be satisfied with those which the Lord sends us. But if, on the one hand, it would be culpable to plunge into, or to complain in, afflictions of which we ourselves are the manufacturers, we must not, on the other hand, harden ourselves under the hand of the Saviour when it lies heavy upon us. (J. Grandpierre, D. D.) Parallel Verses KJV: Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. WEB: Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities.